增壹阿含經

XXXXVIII. THE CHAPTER ON THE UNWHOLESOME (2)

4. Thus have I heard.

At one time the Buddha was dwelling in the country of Śrāvastī, in the Jeta Grove, in the Garden of Anāthapiṇḍika.

At that time, a great many bhikṣus had gathered together in the Universal Assembly Hall, and each one raised this discussion: "How extraordinary is the Tathāgata now, how exceptional! Concerning the Buddhas of the past who have entered Nirvāṇa, he knows their names and families, their clans, their observance of the precepts, their retinues—all of these he knows fully; their samādhi, wisdom, liberation, and the knowledge and vision of liberation, the length or brevity of their lifespans—all of these he knows. How is this, venerable ones? Is it that the Tathāgata, by discerning the sphere of phenomena with perfect purity, thus knows the names and the lineage from which those Buddhas arose? Or is it that the devas come to the Buddha and inform him?"

At that time, the World-Honored One, with his divine ear, heard clearly the discussion of the many bhikṣus, and so he went to where the bhikṣus were and sat down upon the central seat. The Buddha said to the bhikṣus:

"What matter are you gathered here discussing? What Dharma do you wish to speak of?"

The bhikṣus said to the Buddha:

"We have gathered here to discuss the essential meaning of the True Dharma. Everyone raised this discussion: 'How extraordinary is the Tathāgata, how exceptional, that he is able to know the names and titles of the World-Honored Buddhas of the past, and that he knows fully whether their wisdom was great or small. How strange indeed! How is this, venerable ones? Is it that the Tathāgata, by discerning the realm of phenomena with perfect purity, knows the names and the source from which those Buddhas arose? Or is it that the devas come to the Buddha and inform him?'"

The Buddha said to the bhikṣus:

"Do you wish to hear of the power of the divine wisdom of the Buddhas of the past? Do you wish to know their names, titles, and the length or brevity of their lifespans?"

The bhikṣus said:

"Now is precisely the right time. We humbly beg the World-Honored One to expound this meaning."

The Buddha said to the bhikṣus:

"Reflect well and bear it in mind. I shall explain this meaning to you at length."

At that time the great assembly of bhikṣus received the Buddha's teaching, and the Buddha said:

"Bhikṣus, you should know! Ninety-one kalpas ago in the past, a Buddha appeared in the world, named Vipaśyin Tathāgata, the Perfectly Worthy One, the Fully Enlightened One. Again, thirty-one kalpas ago, a Buddha appeared in the world named Śikhin Tathāgata, the Perfectly Worthy One, the Fully Enlightened One.

Again, within that thirty-first kalpa, there was a Buddha named Viśvabhū Tathāgata who appeared in the world. Within this Auspicious Kalpa, a Buddha appeared in the world named Krakucchanda Tathāgata. Again, within that Auspicious Kalpa, a Buddha appeared in the world named Kanakamuni Tathāgata, the Perfectly Worthy One, the Fully Enlightened One.

Again, within the Auspicious Kalpa, a Buddha appeared in the world named Kāśyapa. Again, within the Auspicious Kalpa, I appeared in the world as Śākyamuni Tathāgata, the Perfectly Worthy One, the Fully Enlightened One."

At that time, the Buddha then spoke this verse:

"The Buddha Vipaśyin arose from the Kṣatriya lineage. The Buddha Śikhin also arose from the Kṣatriya lineage. The Buddha Viśvabhū also arose from the Brāhmaṇa lineage. The Buddha Krakucchanda arose from the Brāhmaṇa lineage. The Buddha Kanakamuni arose from the Brāhmaṇa lineage. The Buddha Kāśyapa arose from the Brāhmaṇa lineage. As for me now, I arose from the Kṣatriya lineage."

The Buddha then spoke this verse:

"The Buddha Vipaśyin was of the Gautama clan; the Buddha Śikhin was also of the Gautama clan; the Buddha Viśvabhū was also of the Gautama clan. The Buddha Kāśyapa was of the Kāśyapa clan. The Buddha Krakucchanda and the Buddha Kanakamuni were also of the Kāśyapa clan, just as above, with no difference. As for me now, I am of the Gautama clan."

The World-Honored One then spoke this verse:

"Bhikṣus, you should know! The Buddha Vipaśyin was of the Kauṇḍinya line. The Buddha Śikhin was also of the Kauṇḍinya line. The Buddha Viśvabhū was also of the Kauṇḍinya line. The Buddha Krakucchanda was of the Bhāradvāja line. The Buddha Kanakamuni was also of the Bhāradvāja line. The Buddha Kāśyapa was also of the Bhāradvāja line. As for me now, the Tathāgata, the Perfectly Worthy One, the Fully Enlightened One, I arose from the Kauṇḍinya line."

The World-Honored One then spoke this verse:

"The Buddha Vipaśyin sat beneath a Pāṭalī flower tree and attained the Buddha Way. The Buddha Śikhin sat beneath a Puṇḍarīka tree and attained the Buddha Way. The Buddha Viśvabhū sat beneath a Sāla tree and attained the Buddha Way. The Buddha Krakucchanda sat beneath a Śirīṣa tree and attained the Buddha Way. The Buddha Kanakamuni sat beneath an Udumbara tree and attained the Buddha Way. The Buddha Kāśyapa sat beneath a Nyagrodha tree and attained the Buddha Way. As for me now, I sat beneath the Auspicious tree and attained the Buddha Way."

The World-Honored One then spoke this verse:

"The Buddha Vipaśyin had one hundred sixty-eight thousand disciples. The Buddha Śikhin had one hundred sixty thousand disciples. The Buddha Viśvabhū had one hundred thousand disciples. The Buddha Krakucchanda had eighty thousand disciples. The Buddha Kanakamuni had seventy thousand disciples. The Buddha Kāśyapa had sixty thousand disciples. As for me now, I have one thousand two hundred and fifty disciples, all of whom are Arhats whose outflows have forever ceased and who are no longer bound by any fetters."

The World-Honored One then spoke this verse:

"The Buddha Vipaśyin had an attendant named Aśoka. The Buddha Śikhin had an attendant named Kṣemaṃkara. The Buddha Viśvabhū had an attendant named Upaśanta. The Buddha Krakucchanda had an attendant named Buddhija. The Buddha Kanakamuni had an attendant named Sotthija. The Buddha Kāśyapa had an attendant named Sabbamitta. My attendant at present is named Ānanda."

The World-Honored One then spoke this verse:

"The Buddha Vipaśyin lived eighty-four thousand years. The Buddha Śikhin lived seventy thousand years. The Buddha Viśvabhū lived sixty thousand years. The Buddha Krakucchanda lived fifty thousand years. The Buddha Kanakamuni lived forty thousand years. The Buddha Kāśyapa lived twenty thousand years. As for me now, my lifespan has decreased greatly, the longest lifespan not exceeding a hundred years."

The World-Honored One then spoke this verse:

"Thus it is, bhikṣus! The Tathāgata, by his contemplation, knows the names and titles of the Buddhas, all clearly; their clans and origins he penetrates thoroughly; their observance of precepts, wisdom, meditative concentration, and liberation—all of these he knows fully."

At that time, the venerable Ānanda said to the Buddha:

"The Tathāgata has also said: 'The Buddhas as numerous as the sands of the Ganges who have attained extinction in the past, the Tathāgata also knows them. The Buddhas as numerous as the sands of the Ganges who will appear in the future, the Tathāgata also knows them.' Why does the Buddha not predict the deeds of so many Buddhas, yet now speaks only of the affairs of seven Buddhas?"

The Buddha said to Ānanda:

"There is a fundamental cause and condition, the root and the branch, for why I speak of the affairs of seven Buddhas. The Buddhas as numerous as the sands of the Ganges in past times also spoke only of the affairs of seven Buddhas. In the future, when the Buddha Maitreya appears, he too will predict only the affairs of seven Buddhas.

When the Buddha Siṃha appears in the world, he too will speak only of the affairs of seven Buddhas. When the Buddha Sukhānucara appears in the world, he too will speak only of the affairs of seven Buddhas. When the Buddha Jvalanā appears in the world, he too will speak only of the affairs of seven Buddhas.

When the Buddha Aniṣprāsa appears, he too will speak only of the affairs of the Buddha Kāśyapa. When the Buddha Ratnaprabha appears in the world, he too will speak of the affairs of the Buddha Śākyamuni."

At that time the World-Honored One then spoke this verse:

"By reason of this cause and condition, the Tathāgata records the titles of the seven Buddhas."

Ānanda said to the Buddha:

"What is the name of this sūtra? How should it be upheld?"

The Buddha said to Ānanda:

"This sūtra is named 'The Recording of the Titles of the Buddhas.' You should bear it in mind and practice it accordingly."

At that time, Ānanda and the bhikṣus, having heard what the Buddha taught, rejoiced and practiced accordingly.

5. Thus have I heard.

At one time the Buddha was dwelling in the country of Rājagṛha, in the Bamboo Grove of Kalandaka.

At that time, the householder Siṃha came to the venerable Śāriputra, bowed his head at the venerable one's feet, and withdrew to sit at one side. The householder Siṃha said to the venerable Śāriputra:

"I humbly beg the venerable one to accept my invitation."

Then the venerable Śāriputra accepted in silence. When the householder saw that the venerable one had accepted in silence, he rose from his seat, paid homage at the venerable one's feet, and withdrew. The householder then went to the venerable Maudgalyāyana, Revata, Mahākāśyapa, Aniruddha, Kātyāyana, Pūrṇa Maitrāyaṇīputra, Upāli, Subhūti, Rāhula, and the novice Cunda—inviting such foremost ones, five hundred persons in all.

The householder Siṃha then returned home, prepared abundant and most delicious food and drink, spread out fine seats, and then came and said:

"It is time. The Arhats, the true persons, have not refused. Now the food is set out. I humbly beg you to grace my home with your presence."

At that time the great Śrāvakas each put on their three robes, took up their bowls, entered the city, and came to the householder's home. When the householder saw that the venerable ones had all taken their appointed places, he served the food and drink with his own hands. Having seen the holy assembly finish their meal, he brought clean water for them to wash their hands, and offered each one a piece of white silk; standing before each person, he received their blessing.

The venerable Śāriputra spoke the subtle and wondrous Dharma for the householder, then rose from his seat and departed, returning to his quiet dwelling. At that time, the venerable Rāhula came to where the World-Honored One was, bowed his head at the Buddha's feet, and withdrew to sit at one side. The Buddha asked:

"Where have you come from today?"

Rāhula said:

"Today there was the householder Siṃha who gave an invitation."

The Buddha asked:

"How was it, Rāhula? Was the food delicious or not delicious; was it fine or coarse?"

Rāhula said:

"The food was very delicious and plentiful. This piece of white silk was offered by that householder."

The Buddha said to Rāhula:

"How many people were in the assembly of monks? Who was the elder?"

Rāhula said to the Buddha:

"The venerable Śāriputra was the foremost, together with five hundred disciples of divine virtue."

The Buddha said to Rāhula:

"How is it, Rāhula? Did that householder gain much merit?"

Rāhula said to the Buddha:

"Yes indeed, World-Honored One! That householder gained merit that cannot be reckoned. To make an offering to a single Arhat, that merit is difficult to measure—how much more so to those of great spiritual marvel, revered by humans and devas. Now these five hundred persons are all true persons; how could their merit be measured?"

The Buddha said to Rāhula:

"Now, as for the merit of making offerings to five hundred Arhats: if one were instead, in proper order, to invite one śramaṇa from the assembly, and having invited him, make an offering—then comparing the merit of offering to one appointed by the assembly with the merit of offering to five hundred Arhats, the former merit surpasses the latter a hundred thousand times, a hundred million times over, beyond what any analogy can express. Why is this? The merit of one appointed by the assembly is difficult to measure, leading to the place of ambrosia, to complete extinction. Rāhula, you should know! Suppose there were a person who vowed thus: 'I shall drink the water of all the rivers and streams.' Could that person endure it?"

Rāhula said to the Buddha:

"No, World-Honored One! Why? This continent of Jambudvīpa is vast and great; this land has four great rivers. The first is the Ganges, the second is the Sindhu, the third is the Sītā, the fourth is the Vakṣu, and each river has five hundred smaller rivers. That person could not drink all the water; he would only weary himself, and the task would not be accomplished."

The Buddha said:

"That person then says this: 'I have a means, a cause and condition, by which I can drink all the water. What is the cause and condition for drinking all the water?' That person thinks thus: 'I shall drink the water of the ocean. Why? Because all the rivers flow into the ocean.' How is it, Rāhula? Could that person drink all the water?"

Rāhula said to the Buddha:

"By such a means, he could drink all the water and make it dry. Why? Because all the rivers flow into the ocean. By this cause and condition, that person drinks all the water."

The Buddha said to Rāhula:

"Just so, Rāhula! All separate offerings are like the rivers, whether one gains merit or does not gain merit. The assembly of monks is like the great ocean.

Why? Because the waters of the rivers and streams all flow into the ocean and lose their separate names, and there is only the name of the great ocean. Rāhula, this too is just so.

Now these ten kinds of persons all arise from within the assembly; without the assembly they would not come to be. What are the ten? They are: one bound for the fruit of Stream-entry, and one who has attained Stream-entry; one bound for the fruit of Once-returning, and one who has attained Once-returning; one bound for the fruit of Non-returning, and one who has attained Non-returning; one bound for Arhatship, and one who has attained Arhatship; the Pratyekabuddha; and the Buddha.

These are the ten levels, all arising from within the assembly, not standing apart on their own.

"Rāhula, by this means you should know that the merit of one appointed by the assembly cannot be measured. Therefore, Rāhula, a good son or good daughter who wishes to seek immeasurable merit should make offerings to the holy assembly. Rāhula, you should know! It is like a person who puts butter into water: the butter does not dissolve and does not spread out. But if one pours oil into water, the oil spreads to fill the surface. Therefore, Rāhula, you should be mindful to make offerings to the holy assembly of bhikṣus, the Saṃgha. Thus, Rāhula, you should train in this!"

At that time the householder Siṃha heard the Buddha praise and speak of the merit of making offerings to the assembly, not praising or speaking of other merit. On another occasion, the householder came to where the Buddha was, bowed his head at the Buddha's feet, and withdrew to sit at one side. The householder Siṃha said to the Buddha:

"I have just heard the Tathāgata praise the merit of giving to the assembly, and not praise the merit of inviting individuals separately. From now on, I shall always make offerings to the holy assembly."

The Buddha said:

"I do not say this: 'You should make offerings to the holy assembly and not make offerings to others.' Now even giving to an animal still gains merit, how much more so to others. I only speak of merit being great or small. Why?

The holy assembly of the Tathāgata is worthy of reverence, worthy of esteem, and is the supreme field of merit in the world. Now within this assembly there are those bound for the four fruits, those who have attained the four fruits, and the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Buddha Vehicle. If there is a good son or good daughter who wishes to attain the fruit of the Way of the Three Vehicles, they should seek it from within the assembly.

Why? The fruit of the Way of the Three Vehicles all arises from the Saṃgha. Householder, I observe the meaning and principle of this cause and condition, and so I speak these words.

Nor do I teach people that they should give to the holy assembly and not give to others."

The householder said to the Buddha:

"Just so, as the Buddha teaches. From now on, if I perform meritorious deeds, I shall make offerings entirely to the holy assembly and shall not select persons to whom to give."

At that time the World-Honored One spoke the subtle and wondrous Dharma for the householder, causing him to give rise to a joyful heart. Having heard the Dharma, the householder then rose, bowed his head at the Buddha's feet, and withdrew.

The householder Siṃha had it in mind to give and to create meritorious deeds. At that time the devas came and said:

"This is one bound for Stream-entry; this is one who has attained Stream-entry. Giving to this person, the merit is great; giving to that one, the merit gained is small."

The devas then spoke this verse:

The householder Siṃha remained silent and did not answer.

The devas spoke again to the householder:

"This is one who upholds the precepts; this is one who breaks the precepts; this is one bound for Stream-entry; this is one who has attained Stream-entry. This is one bound for Once-returning; this is one who has attained Once-returning. This is one bound for Non-returning; this is one who has attained Non-returning. This is one bound for Arhatship; this is one who has attained Arhatship. This is the Śrāvaka Vehicle; this is the Pratyekabuddha Vehicle; this is the Buddha Vehicle. Giving to this one gains little merit; giving to that one gains much merit."

The householder Siṃha remained silent and did not reply. Why? Because he only remembered the Buddha's instruction, and gave without making distinctions.

Again, at another time, the householder went to where the Buddha was, bowed his head at the Buddha's feet, withdrew to sit at one side, and said:

"I recall to myself that when I invited the holy assembly to receive a meal, there were devas who came to me, saying: 'This is one who upholds the precepts; this is one who breaks the precepts. This person is bound for Stream-entry; this person has attained Stream-entry,' and so on up to the ranks of the Three Vehicles, all distinguished. The devas also spoke this verse:

"At that time, I then thought thus: 'The teaching of the Tathāgata should not be contradicted. Should I then give rise to a discriminating mind in my giving?' I had no mind whatever of right and wrong, nor any thought of high and low. At that time I again thought: 'I shall give to each and every sentient being. If a person upholds the precepts, they gain boundless merit; if a person breaks the precepts, they themselves suffer the calamity.' I only had compassion for sentient beings: that if they did not receive food, their lives could not be saved."

The Buddha said to the householder:

"Excellent! Excellent! With a vast and great vow, when a bodhisattva gives, his mind is always impartial. Householder, you should know: on the day a bodhisattva gives, devas come and say: 'You of the noble household should know, this is one who upholds the precepts, this is one who breaks the precepts. Giving to this person gains much merit; giving to that person gains little merit.' At that time the bodhisattva never gives rise to this thought: 'I should give to this one, I should not give to that one.' The bodhisattva's mind is fully matured, without any judgment of right and wrong; nor does he say, 'This is one who upholds the precepts, this is one who breaks the precepts.' Therefore, householder, you should be mindful to give impartially, gaining immeasurable and lasting merit."

At that time, the householder Siṃha, remembering what the Tathāgata had taught, gazed reverently upon the World-Honored One; and with his mind unwavering, right there upon his seat, he attained the pure Dharma-eye. The householder Siṃha then rose from his seat, bowed his head at the Buddha's feet, and withdrew. Not long after the householder had departed, the Buddha said to the bhikṣus:

"This householder Siṃha, by virtue of impartial giving, and by gazing upon the Tathāgata from head to foot, right there upon his seat attained the pure Dharma-eye."

The Buddha said to the bhikṣus:

"Among my disciples who are upāsakas, the foremost in impartial giving is the householder Siṃha."

At that time, the bhikṣus, having heard what the Buddha taught, rejoiced and practiced accordingly.

6. Thus have I heard.

At one time the Buddha was dwelling in the city of Rājagṛha, in the Bamboo Grove of Kalandaka, together with a great assembly of bhikṣus, five hundred persons gathered together.

At that time, the venerable Śāriputra was on Mount Gṛdhrakūṭa, in a secluded place, mending an old robe. Then ten thousand devas of the Brahmakāyika heaven, vanishing from that place, came to where Śāriputra was, bowed their heads at the venerable one's feet, circled around him in attendance, and again praised him with this verse:

Then, when the ten thousand devas of the Brahmakāyika heaven had finished speaking this verse, Śāriputra accepted in silence. When the devas saw that Śāriputra had accepted in silence, they paid homage at his feet and departed. Not far had the devas gone when Śāriputra entered the Diamond Samādhi.

At that time there were two yakṣas, one named Khara, one named Upakhara, who had been sent by Vaiśravaṇa, the Heavenly King, to go to the Heavenly King Virūḍhaka (the Heavenly King of Growth) to discuss the affairs of devas and humans. At that time, those two yakṣas were flying through the empty sky, and from afar they saw Śāriputra sitting cross-legged, fixing his mindfulness before him, his mind and thoughts stilled in concentration. The yakṣa Khara said to the other yakṣa:

"Now I can strike the head of that śramaṇa with my palm."

The yakṣa Upakhara said:

"Do not give rise to the thought of striking the head of that śramaṇa. Why? That śramaṇa has great spiritual virtue and great might. His honored name is Śāriputra; among the disciples of the World-Honored One none is more intelligent or of higher talent than this person—he is foremost in wisdom among the disciples of the Buddha. If you do this, you will suffer immeasurable and lasting misery."

The yakṣa Khara said again two or three times:

"I can strike the head of that śramaṇa."

The yakṣa Upakhara said again:

"Now you will not heed my words. You stay here; I shall leave you and go."

That evil yakṣa asked:

"Are you afraid of that śramaṇa?"

The yakṣa Upakhara said:

"Truly I am afraid. If you strike the head of this śramaṇa with your hand, the earth will split in two. Then there will be a great storm and violent rain, the earth will quake, and the devas will be alarmed. When the earth has quaked, the Four Heavenly Kings too will be alarmed. When the Four Heavenly Kings learn of it, we shall not be safe."

At that time, the evil yakṣa kept saying:

"Now I can humiliate this śramaṇa."

When the good yakṣa heard this, he departed. That evil yakṣa then struck the head of Śāriputra with his hand. At that very moment, heaven and earth quaked violently; on all four sides fierce winds arose; violent rain at once poured down; and the earth split in two. The whole body of the evil yakṣa fell into the hells.

At that time, the venerable Śāriputra rose from his right concentration, arranged his robes, descended from Mount Gṛdhrakūṭa, went to the Bamboo Grove, came to where the World-Honored One was, bowed his head at the Buddha's feet, and withdrew to sit at one side.

The Buddha said to Śāriputra:

"Now is your body free from sickness?"

Śāriputra said:

"My body has no sickness; only my head aches slightly."

The Buddha said:

"The yakṣa Khara struck your head with his hand. If that yakṣa had struck Mount Sumeru with his hand, Mount Sumeru would have broken in two. Why? Because that yakṣa has great strength. Now that yakṣa suffers the retribution of his offense, his whole body fallen into the Avīci hell."

The Buddha said to the bhikṣus:

"How extraordinary! How exceptional! Such is the power of the Diamond Samādhi! By the power of this samādhi, he was not harmed. Even if Mount Sumeru were to strike his head, it could not move so much as a hair. Why is this so? Bhikṣus, listen to this:

"Within this Auspicious Kalpa there was a Buddha named Krakucchanda, the Tathāgata, the Perfectly Worthy One, the Fully Enlightened One. That Buddha had two great Śrāvakas, one named Saṃjīva, one named Vidhura. The bhikṣu Saṃjīva was foremost in supernormal power; the bhikṣu Vidhura was foremost in wisdom. Just as now my disciple Śāriputra is foremost in wisdom, and Maudgalyāyana is foremost in supernormal power.

"At that time, the two bhikṣus Saṃjīva and Vidhura both attained the Diamond Samādhi. On one occasion, the bhikṣu Saṃjīva, in a secluded place, entered the Diamond Samādhi. Then there were cowherds, goatherds, woodcutters, and grass-cutters who saw this bhikṣu sitting in meditation, and they said to one another:

"'Today this śramaṇa has died.'

"The cowherds and woodcutters then gathered dry grass and dry wood, piled it upon the bhikṣu's body, set it alight, and departed. When the bhikṣu Saṃjīva rose from his right concentration, he arranged his robes, left his seat, and went. That same day the bhikṣu put on his robe, took up his bowl, and entered the village to beg for food. When the woodcutters saw the bhikṣu begging for food in the village, they all said to one another:

"'The bhikṣu who died yesterday—we took fire and cremated him, and today he has come back to life. Now he should be named Saṃjīva (Revived).'

"If there is a bhikṣu who attains the Diamond Samādhi, fire cannot burn him, the blade cannot cut him, entering water he does not sink, and he is not harmed by others. Thus, bhikṣus, such is the majestic virtue of the Diamond Samādhi. Now Śāriputra has attained this samādhi. The bhikṣu Śāriputra constantly roams in two places: the Emptiness Samādhi and the Diamond Samādhi.

"Therefore, bhikṣus, you should seek the means to practice the Diamond Samādhi. Thus, bhikṣus, you should train in this!"

At that time, the World-Honored One said to the bhikṣus:

"I shall teach you how the bhikṣu Śāriputra has wisdom, great power of wisdom, wisdom of broad discernment, boundless wisdom, swift wisdom, all-knowing wisdom, keen wisdom, profound wisdom, and wisdom that cuts off; how he is of few desires and content, stilled and valiant, his thoughts undistracted; how he is accomplished in precepts, accomplished in concentration, accomplished in wisdom, accomplished in liberation and the knowledge and vision of liberation; how he is gentle and free of contention, utterly forsaking evil deeds, patient with all words, praising the abandonment of evil, ever mindful of seclusion, compassionate toward the foolish, causing the True Dharma to flourish, and speaking the Dharma for others without ever wearying."

At that time, the World-Honored One then spoke this verse:

The disciple like a flower is the bhikṣu Śāriputra. Why? This person is indeed able to adorn the tree of the Buddha; the tree of the Way is the Tathāgata, for the Tathāgata is able to shelter all sentient beings.

Therefore, bhikṣus, you should be mindful and diligent, striving with valiant exertion like the bhikṣu Śāriputra. Thus, bhikṣus, you should train in this!

At that time, the bhikṣus, having heard what the Buddha taught, rejoiced and practiced accordingly.