中阿含經

17. CHAPTER ON POTĀLI

207. THE DISCOURSE TO JIANMAO (I)^[1]

Thus have I heard:

At one time the Buddha was wandering in Rājagṛha, staying in the Bamboo Grove, the Kalandaka Garden, together with a great community of one thousand two hundred and fifty bhikshus, who were observing the rains retreat.

Then, when the night had passed and dawn had just broken, the Blessed One put on his robe, took up his bowl, and entered the city of Rājagṛha to seek alms. After returning from the almsround, he put away his robe and bowl, washed his hands and feet, placed his sitting cloth over his shoulder, and went to the park of the heterodox practitioners in the Peacock Grove. ^[02]

At that time, in the park of the heterodox practitioners in the Peacock Grove, there was a heterodox practitioner named Jianmao ^[03], a renowned and virtuous leader of a school, honored by many as their teacher, widely famed and esteemed by many. He was sitting amid a noisy crowd who were speaking loudly and making a great clamor as they discussed all manner of animal talk, ^[04] such as talk about kings, thieves, conflicts, food and drink, clothing and bedding, women, wives, maidens, courtesans, worldly affairs, heterodox paths, and the sea. In this way, they had assembled and were discussing all manner of animal talk.

When the heterodox practitioner Jianmao saw the Buddha approaching from afar, he instructed his assembly, saying: “Gentlemen, sit in silence. The person approaching is the ascetic Gautama. His followers are silent, habitually delight in silence, and praise silence. If he sees that we are silent, he may come to visit us.”

Having instructed his assembly to be silent, the heterodox practitioner Jianmao himself also sat in silence.

The Blessed One went to where the heterodox practitioner Jianmao was. Jianmao immediately rose from his seat, bared one shoulder, joined his palms, and addressed the Buddha:

“Welcome, ascetic Gautama. It has been a long time since the ascetic Gautama last came here. Please sit in this seat.”

The Blessed One then sat upon the seat that Jianmao had prepared. After the heterodox practitioner Jianmao and the Blessed One had exchanged greetings, Jianmao withdrew and sat to one side.

The Blessed One asked: “Udāyin, ^[05] what were you just discussing, and for what purpose have you assembled here?”

The heterodox practitioner Jianmao replied:

“Gautama, please let this matter pass. There is nothing worthwhile about it. If the ascetic Gautama wishes to hear of it, it will not be difficult to hear it later.”

The Blessed One asked the same question three times:

“Udāyin, what matters were you just discussing? For what purpose have you assembled here?”

The heterodox practitioner Jianmao likewise replied three times:

“Gautama, please let this matter pass. There is nothing worthwhile about it. If the ascetic Gautama wishes to hear it later, it will not be difficult. But since the ascetic Gautama has asked three times to hear it, I must now speak.

“Gautama, a large number of us, together with brahmins from the country of Kosala, had assembled and were sitting in the Kosalan study hall ^[06], where we held this discussion: ‘It is truly excellent and beneficial for the people of Aṅga and Magadha! ^[07] It is truly excellent and beneficial for the inhabitants of Aṅga and Magadha that such great fields of merit ^[08] are together observing the rains retreat here in the city of Rājagṛha.

“Among them is Master Pūraṇa Kassapa. ^[09]

“Why is this? Gautama, Pūraṇa Kassapa is a renowned and virtuous leader of a school, a teacher of many, widely famed and esteemed by all. He leads a large following, is honored by five hundred heterodox practitioners, and is observing the rains retreat here in the city of Rājagṛha.

“Likewise there are Makkhali Gosāla, Sañjaya Belaṭṭhaputta, Nigaṇṭha Nātaputta, Pakudha Kaccāyana, and Ajita Kesakambalī. Gautama, Ajita Kesakambalī is a renowned and virtuous leader of a school, a teacher of many, widely famed and esteemed by all. He leads a large following, is honored by five hundred heterodox practitioners, and is observing the rains retreat here in the city of Rājagṛha.

“We then also discussed the ascetic Gautama, saying, ‘This ascetic Gautama is a renowned and virtuous leader of a school, a teacher of many, widely famed and esteemed by all. He leads a great community of bhikshus and is honored by one thousand two hundred followers. He too is observing the rains retreat here in the city of Rājagṛha.’

“Gautama, we further thought: ‘Among these honored ascetics and brahmins, who is revered and supported by his disciples, is not reviled by them in accordance with the Dharma, and is not challenged by disciples who say, “This is utterly impossible, inconsistent, and improper,” and then depart?’

“Gautama, we then thought: ‘This Pūraṇa Kassapa is not attended upon, revered, or supported by his disciples. His disciples revile and denounce him in accordance with the Dharma, and many of them challenge him, saying, “This is utterly impossible, inconsistent, and improper,” and then depart.’

“Gautama, in the past Pūraṇa Kassapa was once among his assembly of disciples when he raised his hand and cried aloud: ‘Gentlemen, stop! No one has come to ask you. They are asking me. You cannot resolve this matter, but I can resolve it.’ Yet at that very moment his disciples began discussing something else without waiting for him to finish speaking on the matter. Gautama, we further thought: ‘Thus this Pūraṇa Kassapa is not attended upon, revered, esteemed, or supported by his disciples. His disciples revile and denounce him in accordance with the Dharma, and many of them challenge him, saying, “This is utterly impossible, inconsistent, and improper,” and then immediately depart.’

“The same is true of Makkhali Gosāla, Sañjaya Belaṭṭhaputta, Nigaṇṭha Nātaputta, Pakudha Kaccāyana, and Ajita Kesakambalī. Gautama, we further thought: ‘This Ajita Kesakambalī is not attended upon, revered, esteemed, or supported by his disciples. His disciples revile and denounce him in accordance with the Dharma, and many of them challenge him, saying, “This is utterly impossible, inconsistent, and improper,” and then depart.’

“Gautama, in the past Ajita Kesakambalī was once among his assembly of disciples when he raised his hand and cried aloud: ‘Gentlemen, stop! No one has come to ask you. They are asking me. You cannot resolve this matter.’ Yet at that very moment his disciples began discussing something else without waiting for him to finish speaking. Gautama, we further thought: ‘Thus Ajita Kesakambalī is not attended upon, revered, esteemed, or supported by his disciples. Instead, his disciples revile and denounce him in accordance with the Dharma, and many of them challenge him, saying, “This is utterly impossible, inconsistent, and improper,” and then depart.’

“Gautama, we further thought: ‘This ascetic Gautama is attended upon, revered, esteemed, and supported by his disciples. Nor is he challenged by disciples who say, “This is utterly impossible, inconsistent, and improper,” and then depart.’

“Gautama, in the past the ascetic Gautama was once teaching the Dharma to a great assembly, surrounded by countless hundreds of thousands of people. At that very time, one person fell asleep and began to snore. Another person said to him: ‘Do not sleep and snore. Do you not wish to hear the Blessed One teach the wondrous Dharma, which is like ambrosia?’ That person immediately became silent and made no further sound.

“Gautama, we further thought: ‘Thus the ascetic Gautama is attended upon, revered, esteemed, and supported by his disciples. His disciples do not revile or denounce him in accordance with the Dharma, nor do they challenge him, saying, “This is utterly impossible, inconsistent, and improper,” and then immediately depart.’”

Having heard this, the Blessed One asked Tiễn Mao:

“Udayin, how many qualities do you see in me on account of which my disciples attend upon me with reverence, honor, and offerings, constantly following me without leaving?”

The heterodox practitioner Tiễn Mao replied:

“I see five qualities in Gautama on account of which his disciples attend upon him with reverence, honor, and offerings, serving him and constantly following him without leaving. What are the five? The ascetic Gautama is content with coarse robes and praises contentment with coarse robes. Because the ascetic Gautama is content with coarse robes and praises contentment with coarse cloth, I see this contentment as the first quality by which the ascetic Gautama causes his disciples to serve him with reverence, honor, and offerings, constantly following him without leaving.

“Furthermore, the ascetic Gautama is content with plain food and drink and praises contentment with plain food and drink. Because the ascetic Gautama is content with plain food and drink and praises contentment with plain food and drink, I see that the ascetic Gautama possesses this second quality by which he causes his disciples to revere and honor him, make offerings to him, serve him, and constantly follow him without leaving.

“Furthermore, the ascetic Gautama eats little and praises eating little. Because the ascetic Gautama eats little and praises eating little, I see that the ascetic Gautama possesses this third quality by which he causes his disciples to revere and honor him, make offerings to him, serve him, and constantly follow him without leaving.

“Furthermore, the ascetic Gautama is content with simple lodgings and bedding and praises contentment with simple lodgings and bedding. Because the ascetic Gautama is thus content, I see this as the fourth quality by which the ascetic Gautama causes his disciples to revere and honor him, make offerings to him, and constantly follow him without leaving.

“Furthermore, the ascetic Gautama sits in seclusion and praises sitting in seclusion. ^[10] Therefore, I see this as the fifth quality by which the ascetic Gautama causes his disciples to revere and honor him, make offerings to him, serve and practice under him, and constantly follow him without leaving.

“These are the five qualities that I see in the ascetic Gautama, by which he causes his disciples to revere and honor him, make offerings to him, serve and practice under him, and constantly follow him without leaving.”

The Blessed One said:

“Udayin, it is not on account of those five qualities that my disciples revere and honor me, make offerings to and attend upon me, and constantly follow me without leaving. Udayin, the robes I wear are cut with the noble knife ^[11] and dyed an unattractive color. Thus are noble robes dyed an unattractive color. Yet, Udayin, among my disciples are those who throughout their lives wear only rag-robes discarded by others, and they also say, ‘Our Blessed One is content with coarse robes,’ praising contentment with coarse robes. Udayin, if my disciples praised me on account of contentment with coarse robes, then it would not be on this account that they revere and honor me, make offerings to and serve me, or follow me.

“Furthermore, Udayin, I eat food made of glutinous rice, thoroughly cooked, without broken grains, and flavored with innumerable seasonings. Yet, Udayin, among my disciples are those who throughout their lives live on alms and eat discarded food, and they too say, ‘Our Blessed One is content with coarse food,’ praising contentment with coarse food. Udayin, if my disciples praised me on account of contentment with coarse food and drink, then it would not be on this account that they revere and honor me, make offerings to and serve me, or follow me.

“Furthermore, Udayin, I may eat the measure of one bela fruit ^[12] or half a bela. Yet among my disciples are those who eat the measure of one kuttha ^[13] or half a kuttha, and they too say, ‘The Blessed One eats little and praises eating little.’ If my disciples praised me on account of eating little, then it would not be on this account that they revere and honor me, make offerings to and serve me, or follow me.

“Furthermore, Udayin, I sometimes dwell in an upper story or in a pavilion. Yet, Udayin, among my disciples are those who, for nine or ten months, sleep outdoors throughout the night, and they too say, ‘Our Blessed One is content with simple lodgings and bedding and praises contentment with simple lodgings and bedding.’ Udayin, if my disciples praised me because of contentment with simple lodgings and bedding, then it would not be on this account that they revere and honor me, make offerings to and serve me, or follow me.

“Furthermore, Udayin, I frequently dwell amid the bustle of bhikkhus, bhikkhunis, laymen, and laywomen. Yet among my disciples are those who enter the assembly only once after more than half a month for the purification observance, ^[14] and they too say, ‘Our Blessed One sits in seclusion and praises sitting in seclusion.’ Udayin, if my disciples praised me on account of sitting in seclusion, then it would not be on this account that they revere and honor me, make offerings to and serve me, or follow me.

“Udayin, it is not through these five qualities that I cause my disciples to revere and honor me, make offerings to and serve me, and constantly follow me without leaving. Udayin, I possess five other qualities by which I cause my disciples to revere and honor me, make offerings to and serve me, and constantly follow me without leaving.

“What are the five? Udayin, I have disciples who, on account of supreme virtue, ^[15] praise me, saying, ‘The Blessed One possesses virtue, great virtue; his words accord with his deeds, and his deeds accord with his words.’ Udayin, if my disciples praise me on account of supreme virtue, then for this reason they revere and honor me, make offerings to and serve me, and constantly follow me without leaving.

“Furthermore, Udayin, I have disciples who, on account of supreme wisdom, ^[16] praise me, saying, ‘The Blessed One possesses wisdom, exceedingly great wisdom. If anyone comes to debate or respond to him, he is able to overcome them all. That is, concerning the true Dharma and discipline, they are unable to speak; and concerning their own assertions, they are likewise unable to speak.’ Udayin, if my disciples praise me on account of supreme wisdom, then for this reason they revere and honor me, make offerings to and serve me, and follow me without leaving.

“Furthermore, Udayin, I have disciples who, on account of supreme knowledge and vision, ^[17] praise me, saying, ‘The Blessed One knows all, not failing to know; he sees all, not failing to see. The Dharma he teaches his disciples has causes, not no causes; has conditions, not no conditions; can be answered, not left unanswerable; and leads to relinquishment, not to non-relinquishment.’ Udayin, if my disciples praise me on account of supreme knowledge and vision, then for this reason they revere and honor me, make offerings to and serve me, and constantly follow me without leaving.

“Furthermore, Udayin, I have disciples who, disgusted with the arrow of sensual craving, come and ask me about suffering as suffering, its arising as its arising, its cessation as its cessation, and the path as the path. I then answer them concerning suffering as suffering, its arising as its arising, its cessation as its cessation, and the path as the path. Udayin, when disciples come to question me and receive answers that accord with their wishes and bring them joy, then for this reason they revere and honor me, make offerings to and serve me, and constantly follow me without leaving.

“Furthermore, Udayin, for my disciples I teach either the realization of the supernormal knowledge of recollecting past lives, or the realization and clear penetration of the supernormal knowledge of the destruction of the taints. Udayin, if my disciples, within this true Dharma and discipline, gain acceptance, attain deliverance, and reach the further shore, being free from doubt and perplexity and having no hesitation regarding wholesome qualities, then for this reason they revere and honor me, make offerings to and serve me, and constantly follow me without leaving.

“Udayin, these are the five qualities I possess by which my disciples revere and honor me, make offerings to and serve me, and constantly follow me without leaving.”

At that time, the wanderer Tiễn Mao rose from his seat, bared one shoulder, joined his palms toward the Buddha, and said: “Wonderful! Rare indeed! You have skillfully spoken these subtle and wondrous teachings, suffusing my body like ambrosia. Venerable Gotama, just as a great rain thoroughly saturates this land from its highest places to its lowest, so too has the ascetic Gotama spoken subtle and wondrous teachings to us, suffusing our bodies like ambrosia.

“Blessed One, I have understood. Well-Gone One, I have understood. Blessed One, today I take refuge in the Buddha, the Dharma, and the Sangha of bhikshus. May the Blessed One accept me as an upasaka. From this day forth, for as long as I live, I take refuge until the end of my life.”

Thus spoke the Buddha. Having heard what the Buddha taught, the wanderer Tiễn Mao rejoiced and respectfully put it into practice.

Notes:

^[01] Chinese edition, fascicle 57. Corresponds to the Pāli M.77, Mahā-sakuludāyi-suttaṃ.

^[02] Khổng tước lâm Dị học viên 孔 雀 林 異 學 園, a park for wanderers in a forest where peacocks were raised. Pāli: Moranivāpa paribbājakārāma.

^[03] Tiễn Mao 箭 毛. Pāli: Sakuḷudāyi; two other wanderers are also named: Varadhara and Anugāra.

^[04] “Animal talk” 畜 生 論. Pāli: tiracchāna-kathā, idle and unprofitable discussion. The following passage lists the subjects described as animal talk.

^[05] Ưu-đà-di 優 陀 夷, an abbreviated name for Tiễn Mao; see note 3 above. Pāli: Udāyi.

^[06] Assembly hall 學 堂. Pāli: Kutūhalasāla, a debating hall; it indicates the place where the discussion occurred.

^[07] Aṅga-Magadha 鴦 伽 摩 竭 陀. Pāli: Aṅga-Magadhā. At that time, the two countries were in a political alliance and were therefore referred to jointly in this way.

^[08] The assembly of great fields of merit: those who are great fields of merit. This usually refers to the Sangha of bhikshus, but here it also refers to other groups of non-Buddhist practitioners.

^[09] Phất-lan Ca-diếp, Pāli: Pūrāṇa-Kassapa, and the five who follow: Makkhali-Gosāla, Sañjaya-Belaṭṭhiputta, Nigaṇṭha-Nātaputta, and Pakudha-Kaccāyana, are known as the Six Heretical Teachers. For their doctrines, see the Discourse on the Fruits of the Ascetic Life, No. 1 ⁽²⁷⁾, and D. 2.

^[10] Secluded sitting: sitting at rest in a quiet place.

^[11] Base edition: “noble power” 聖 力. Song-Yuan-Ming editions: “noble blade” 聖 刀.

^[12] Bệ-la food 鞞 羅 食. Pāli: veḷuvāhāra, food made from the fruit called veḷuva, a kind of melon (scientific name: Aegle marmelos).

^[13] Câu-tha food 拘 拖 食, kosāhāra, a bowl of rice.

^[14] The pure Dharma: here this refers to the Bhikshu Pratimoksha, Pāli: Pātimokkhuddesāya, the recitation of the Pātimokkha code.

^[15] Unsurpassed morality. Pāli: adhisīla, higher morality.

^[16] Unsurpassed wisdom. Pāli: adhipaññā, higher wisdom.

^[17] Unsurpassed knowledge and vision. Pāli: abhikkaantañāṇadassana, transcendent knowledge and vision.

208. DISCOURSE ON TIỄN MAO (II)^[1]

Thus have I heard:

At one time, the Buddha was journeying in the city of Rājagṛha, residing in the Bamboo Grove at the Kalandaka Garden together with a great assembly of one thousand two hundred and fifty bhikshus, observing the rains retreat.

Then, when the night had passed and dawn had just broken, the Blessed One put on his robe, took up his bowl, and entered the city of Rājagṛha to seek alms. After completing his alms round, he put away his robe and bowl, washed his hands and feet, placed his sitting cloth over his shoulder, and went to the wanderers’ park in the Peacock Forest. At that time, in the wanderers’ park within the Peacock Forest, there was a wanderer named Tiễn Mao, a renowned and virtuous leader of a school, honored by everyone as a teacher, widely famous, respected by the people, and the head of a large following.

He was revered by five hundred wanderers. Amid a large assembly that was noisy and disorderly, speaking loudly, he was discussing all manner of animal talk: talk about kings, bandits, conflict, food and drink, clothing, women, girls, courtesans, the world, wildernesses, the depths of the sea, the affairs of the nation, and the affairs of the people. They had gathered and were sitting together discussing such topics of animal talk.

The wanderer Tiễn Mao saw the Buddha approaching from afar and instructed his followers: “Gentlemen, sit in silence. The person approaching is the ascetic Gotama. His followers are silent; they delight in silence and praise silence. If he sees that we are silent, he may come to visit us.”

The wanderer Tiễn Mao instructed his followers to be silent, and he himself also sat in silence.

The Blessed One went to the wanderer Tiễn Mao. Tiễn Mao immediately rose from his seat, bared one shoulder, joined his palms toward the Buddha, and said:

“Welcome, ascetic Gotama. It has been a long time since the ascetic Gotama last came here. Please sit in this place.”

The Blessed One then sat upon the seat Tiễn Mao had prepared. After the wanderer Tiễn Mao and the Blessed One had exchanged greetings, Tiễn Mao withdrew and sat to one side.

The Blessed One asked:

“Udāyi, what were you discussing just now? For what purpose have you gathered and sat together here?”

The wanderer Tiễn Mao replied:

“Venerable Gotama, please set this matter aside; it is nothing worthwhile. If the ascetic Gotama wishes to hear about it, it will not be difficult to hear it later.”

The Blessed One asked three times:

“Udāyi, what were you discussing just now? For what purpose have you gathered and sat together here?”

The wanderer Tiễn Mao likewise replied three times:

“Venerable Gotama, please set this matter aside; it is nothing worthwhile. If the ascetic Gotama wishes to hear about it, it will not be difficult to hear it later. But since the ascetic Gotama has asked three times to hear it, I must now speak.^[02]

“Venerable Gotama, I possess inquiry and reflection; I abide in a state of inquiry and a state of reflection, and I possess wisdom and eloquence. When I hear someone say, ‘There truly is a Sarvajña,^[03] one who sees all and knows all, with nothing unknown and nothing unseen,’ I then question that person, but he does not know the answer. Venerable Gotama, I then think, ‘Who are these people?’”

The Blessed One asked:

“Udāyi, you possess inquiry and reflection; you abide in a state of inquiry and a state of reflection, and you possess wisdom and eloquence. But who declares, ‘There truly is a Sarvajña, one who knows all and sees all, with nothing unknown and nothing unseen,’ yet does not know the answer when you go to question him?”

The wanderer Tiễn Mao replied:

“Venerable Gotama, it is Pūrāṇa Kassapa. Why is this? Venerable Gotama, Pūrāṇa Kassapa claims that there truly is a Sarvajña, one who knows all and sees all, with nothing unknown and nothing unseen. I possess inquiry and reflection; abiding in inquiry and reflection, I possess wisdom and eloquence. I went to question him, but he did not know the answer. Venerable Gotama, I therefore thought, ‘Who are these people?’

“Makkhali Gosāla, Sañjaya Belaṭṭhiputta, Nigaṇṭha Nātaputta, Pakudha Kaccāyana, and Ajita Kesakambala are likewise. Venerable Gotama, Ajita Kesakambala claims that there truly is a Sarvajña, one who knows all and sees all, with nothing unknown and nothing unseen. I possess inquiry and reflection; abiding in inquiry and reflection, I possess wisdom and eloquence. I went to question these men, but they did not know the answer. Venerable Gotama, I therefore conceived the thought, ‘Who are these people?’”

“Venerable Gautama, therefore I further thought: ‘Thus I should go to the ascetic Gautama and ask him about matters of the past. The ascetic Gautama will surely be able to answer me concerning my past. I should go to the ascetic Gautama and ask him about matters of the future. The ascetic Gautama will surely answer me concerning my future. Moreover, whatever matters I ask the ascetic Gautama about, the ascetic Gautama will surely answer those very matters I ask.’”

The Blessed One replied:

“Udāyin! Enough! Enough!

You have always held different views, different convictions, different inclinations, different desires, and different intentions; therefore, you do not fully comprehend the meaning of what I say. Udāyin, I have disciples who, through causes and conditions, recollect immeasurable former lives in the past: one life, two lives, a hundred lives, a thousand lives, eons of formation, eons of dissolution, and immeasurable eons of formation and dissolution.

They recollect: ‘I ate and drank thus, experienced suffering and pleasure thus, lived for such a span, remained for such a span, and died thus. Passing from here, I was reborn there; passing from there, I was reborn here. I was born there with such a clan, such a name, such a manner of living, eating and drinking thus, experiencing suffering and pleasure thus, living for such a span, remaining for such a span, and dying thus.’ Such a person comes to ask Me about matters of the past, and I answer him concerning matters of the past.

I also ask him about matters of the past, and he answers Me concerning matters of the past. I ask him according to those matters, and he answers according to what I ask.

“Moreover, Udāyin, I have disciples whose purified divine eye surpasses that of ordinary human beings. They see beings as they are born and die, beautiful or ugly in appearance, refined or unrefined, passing to good or bad destinations, and they see in accordance with the karma those beings have received, just as it truly is. If these beings have accomplished evil bodily conduct, evil verbal conduct, and evil mental conduct; if they malign the noble ones, hold wrong views, and accomplish karma arising from wrong views, then, because of these causes and conditions, upon the breakup of the body and the end of life, they certainly proceed to an evil destination and are born in hell.

If these beings have accomplished excellent bodily conduct, excellent verbal conduct, and excellent mental conduct; if they do not malign the noble ones, hold right view, and accomplish karma arising from right view, then, because of these causes and conditions, upon the breakup of the body and the end of life, they certainly proceed to a good destination and are born in heaven. Such a person comes to ask Me about matters of the future, and I answer him concerning matters of the future.

I also ask him about matters of the future, and he answers Me concerning matters of the future. I answer according to what he asks, and he answers according to what I ask.”

The heterodox practitioner Tiễn Mao said:

“Venerable Gautama, if that is so, I become even more unknowing and unseeing, even more deluded, and fall into delusion. For the ascetic Gautama has said: ‘Udāyin! Enough!

Enough! You have always held different views, different convictions, different inclinations, different desires, and different intentions; therefore, you do not fully comprehend the meaning of what I say. Udāyin, I have disciples who, through causes and conditions, recollect immeasurable former lives in the past: one life, two lives, a hundred lives, a thousand lives, eons of formation, eons of dissolution, immeasurable eons of formation, and immeasurable eons of dissolution.

They recollect: “I ate and drank thus, experienced suffering and pleasure thus, lived for such a span, remained for such a span, and died thus. Passing from here, I was reborn there; passing from there, I was reborn here. I was born there with such a clan, such a name, such a lifespan, eating and drinking thus, experiencing suffering and pleasure thus, remaining for such a span, and dying thus.” Such a person comes to ask Me about matters of the past, and I answer him concerning matters of the past.

I also go to ask him about matters of the past, and he answers Me concerning matters of the past. I answer according to what he asks, and he answers according to what I ask. Moreover, Udāyin, I have disciples whose purified divine eye surpasses that of ordinary human beings.

They see beings as they are born and die, beautiful or ugly in appearance, refined or unrefined, passing to good or bad destinations, and, in accordance with the karma created by those beings, they see this just as it truly is. If these beings have accomplished evil bodily conduct, evil verbal and mental conduct; if they malign the noble ones, hold wrong views, and accomplish karma arising from wrong views, then, because of these causes and conditions, upon the breakup of the body and the end of life, they certainly proceed to an evil destination and are born in hell.

If these beings have accomplished excellent bodily conduct and excellent verbal and mental conduct; if they do not malign the noble ones, hold right view, and accomplish karma arising from right view, then, because of these causes and conditions, upon the breakup of the body and the end of life, they certainly proceed to a good destination and are born in heaven. Such a person comes to ask Me about matters of the future, and I answer him concerning matters of the future.

I also ask him about matters of the future, and he answers Me concerning matters of the future. I answer according to what he asks, and he answers according to what I ask.”’

“Venerable Gautama, even regarding this present life—what I have done and what I have attained—I am still unable to remember; how much less could I, through causes and conditions, recollect events from immeasurable former lives? Venerable Gautama, I cannot even see the drifting wind-demon ^[04]; how then could I obtain the purified divine eye that surpasses that of ordinary human beings and see beings as they die and are born, beautiful or ugly in appearance, lovely or unlovely, proceeding to good or bad destinations, and, in accordance with the karma created by those beings, see this just as it truly is?

“Venerable Gautama, I further thought: ‘If the ascetic Gautama were to ask me about the Dharma I learned from my teacher, perhaps I could answer in a way that would satisfy him.’”

The Blessed One asked:

“Udāyin, what teachings did you learn from your teacher?”

The heterodox practitioner Tiễn Mao replied:

“Venerable Gautama, that person said: ‘Form transcends form; that form is the most excellent, that form is supreme.’ ^[05]”

The Blessed One asked:

“Udāyin, what is that form?”

The heterodox practitioner Tiễn Mao replied:

“Venerable Gautama, if there is a form beyond which no other form is higher, finer, or more excellent, then that form is the most excellent; that form is supreme.”

The Blessed One said:

“Udāyin, it is just as if someone were to say: ‘There is an exceedingly beautiful maiden in the land, and I wish to obtain that maiden.’ If someone asked him: ‘You know that there is an exceedingly beautiful maiden in the land, but do you know her given name, her clan name, and how she lives? Is she tall or short, stout or slender, fair or dark, or neither fair nor dark? Is she the daughter of a kshatriya, a brahmin, a householder, or a craftsman?

Does she live in the east, the west, the south, or the north?’ That person would answer: ‘I do not know.’ The other would then ask: ‘You neither know nor have seen this exceedingly beautiful maiden in the land—her given name and clan name, how she lives, whether she is tall or short, stout or slender, fair or dark, or neither fair nor dark; whether she is the daughter of a kshatriya, a brahmin, a householder, or a craftsman; or whether she lives in the east, west, south, or north—yet you still say, “I wish to obtain that maiden”?’

“In the same way, Udāyin, you say: ‘That person spoke of a form transcending form; that form is the most excellent, that form is supreme.’ Yet when you are asked about that form, you do not know.”

The heterodox practitioner Tiễn Mao said:

“Venerable Gautama, it is just as refined purple-gold is exceedingly exquisite: a skilled goldsmith polishes and works it until it becomes translucent, and, placing it upon white silk in the sunlight, its color is exceedingly exquisite and its radiance shines and sparkles. In the same way, Venerable Gautama, I say: ‘That form surpasses form; that form is the most excellent, that form is supreme.’”

The Blessed One said:

“Udayin, I shall now ask you a question. Answer according to your understanding. Udayin, what do you think? If pure zima gold were placed upon white silk in the sunlight, its exceedingly exquisite color would shine and glitter. A firefly also shines and glitters in the darkness of night. Of these two lights, which is supreme and which is superior?”

The wanderer Jianmao replied:

“Venerable Gautama, compared with the light of pure zima gold, the light of the firefly is supreme and superior.”

The Blessed One asked:

“Udayin, what do you think? Between the glittering light of a firefly in the darkness of night and the shining light of an oil lamp in the darkness of night, which is supreme and which is superior?”

The wanderer Jianmao replied:

“Venerable Gautama, compared with the light of a firefly, the light of an oil lamp is supreme and superior.”

The Blessed One asked:

“Udayin, what do you think? Between the light of an oil lamp in the darkness of night and the light of a great wood fire in the darkness of night, which is supreme and which is superior?”

The wanderer Jianmao replied:

“Venerable Gautama, compared with the light of an oil lamp, the light of a great wood fire is supreme and superior.”

The Blessed One asked:

“Udayin, what do you think? Between the radiance of a great wood fire in the darkness of night and the radiance of the morning star at dawn when the sky is clear and free of clouds, which is supreme and which is superior?”

The wanderer Jianmao replied:

“Venerable Gautama, compared with the light of a great wood fire, the light of the morning star is supreme and superior.”

The Blessed One asked:

“Udayin, what do you think? Between the radiance of the morning star at dawn when the sky is clear and free of clouds and the radiance of the moon at midnight when the sky is clear and free of clouds, which is supreme and which is superior?”

The wanderer Jianmao replied:

“Venerable Gautama, compared with the light of the morning star, the light of the moon is supreme and superior.”

The Blessed One asked:

“Udayin, what do you think? Between the radiance of the moon at midnight when the sky is clear and free of clouds and the radiance of the sun in autumn, standing at the very center of a clear and cloudless sky, which is supreme and which is superior?”

The wanderer Jianmao replied:

“Venerable Gautama, compared with the light of the moon, the light of the sun is supreme and superior.”

The Blessed One said:

“Udayin, there are very many devas. Although the sun and moon possess great bases of spiritual power, great majesty, great merit, and great divine might, their light still does not equal the light of those devas. In the past, I assembled and discoursed with those devas, and everything I said was pleasing to them. Even so, I did not say: ‘This form surpasses all forms; this form is superior; this form is supreme.’ Yet you speak of the light of a firefly, the light of an insect—a most inferior and ugly form—and say: ‘This form surpasses all forms; this form is superior; this form is supreme.’ But when questioned further, you do not know.”

The wanderer Jianmao said:

“Venerable Gautama, I repent of those words. Well-Gone One, I repent of those words.” ^[06]

The Blessed One asked:

“Udayin, what do you mean by saying: ‘Blessed One, I repent of those words. Well-Gone One, I repent of those words’?”

The wanderer Jianmao replied:

“Venerable Gautama, I said: ‘That form surpasses all forms; that form is superior; that form is supreme.’ The ascetic Gautama has now examined me well, instructed me well, and reproved me well, causing my falsehood to vanish. Venerable Gautama, that is why I say: ‘Blessed One, I repent of these words. Well-Gone One, I repent of these words.’”

The wanderer Jianmao again said:

“Venerable Gautama, the world hereafter is absolutely blissful ^[07], and there is a path of practice by which the absolutely blissful world may be attained ^[08].”

The Blessed One asked:

“Udayin, what is called the absolutely blissful world hereafter? What is the path of practice by which the absolutely blissful world may be attained?”

The wanderer Jianmao replied:

“Venerable Gautama, suppose a person abstains from killing living beings and has abandoned killing; abstains from stealing, sexual misconduct, and false speech; and, ultimately, abandons wrong view and acquires right view. Venerable Gautama, this is called the absolutely blissful world hereafter, and this is called the attainment of the absolutely blissful world.”

The Blessed One again said:

“Udayin, I shall now ask you a question. Answer according to your understanding. Udayin, what do you think? If a person abstains from killing living beings and has abandoned killing, is that person absolutely blissful, or is their experience mixed with suffering ^[09]?”

The wanderer Jianmao replied:

“Venerable Gautama, it is mixed with suffering.”

“If a person abstains from stealing, sexual misconduct, and false speech; and, ultimately, abandons wrong view and possesses right view, is that person absolutely blissful, or is their experience mixed with suffering?”

The wanderer Jianmao replied:

“Venerable Gautama, it is mixed with suffering.”

The Blessed One asked:

“Udayin, is not such an experience, mixed with suffering and pleasure, the path of practice by which that world is attained?”

The wanderer Jianmao replied:

“Venerable Gautama, such an experience, mixed with suffering and pleasure, is indeed the path of practice by which that world is attained.”

The wanderer Jianmao again said:

“Blessed One, I repent of these words. Well-Gone One, I repent of these words.”

The Blessed One asked:

“Udayin, what do you mean by saying: ‘Blessed One, I repent of these words. Well-Gone One, I repent of these words’?”

The wanderer Jianmao replied:

“Venerable Gautama, I had said: ‘The world hereafter is absolutely blissful, and there is a path of practice by which the absolutely blissful world may be attained.’ The ascetic Gautama has now examined me well, instructed me well, and reproved me well, causing my falsehood to vanish. Venerable Gautama, that is why I say: ‘Blessed One, I repent of these words. Well-Gone One, I repent of these words.’”

The Blessed One said:

“Udayin, there truly is an absolutely blissful world, and there is a path of practice by which the absolutely blissful world may be attained.”

The wanderer Jianmao asked:

“Venerable Gautama, what is the absolutely blissful world? What is the path of practice by which absolute bliss may be attained?”

The Blessed One replied:

“Udayin, when a Tathagata appears in the world—an Unattached One, a Perfectly Awakened One, one accomplished in knowledge and conduct, a Well-Gone One, a knower of the world, an unsurpassed person, a guide of those to be trained, a teacher of devas and humans, a Buddha, a Blessed One—a person abandons the five hindrances, which defile the mind and weaken wisdom. Secluded from sensual desire and secluded from evil and unwholesome states, with applied thought and sustained thought, they attain and dwell in the first jhana, filled with the joy and bliss born of seclusion.

They are then equal to those devas in morality, mind, and view. With applied thought and sustained thought stilled, inwardly tranquil, without applied thought or sustained thought, they attain and dwell in the second jhana, filled with the joy and bliss born of concentration. They are then equal to those devas in morality, mind, and view.

With the fading of joy, they dwell in equanimity, free of longing, with right mindfulness and right comprehension, experiencing bodily bliss. They attain and dwell in the third jhana, of which the noble ones declare: ‘One dwells in bliss, with noble equanimity and mindfulness.’ They are then equal to those devas in morality, mind, and view. Udayin, this is called the absolutely blissful world.”

The wanderer Jianmao asked:

“Venerable Gautama, is this the ultimate extent of absolute bliss in the world?”

The Blessed One said:

“In the world, absolute bliss is not limited merely to that. Udāyin, there is yet another path of practice by which the world of absolute bliss is attained.”

The wanderer Tiễn Mao asked:

“Venerable Gotama, what is the path of practice by which the world of absolute bliss is attained?”

The Blessed One replied:

“Udāyin, a bhikkhu, secluded from sensual desire and secluded from evil, unwholesome states, with applied thought and sustained thought, with rapture and bliss born of seclusion, attains and dwells in the First Dhyāna. He is thus the same as those devas in morality, mind, and view. With the subsiding of applied thought and sustained thought, his mind becomes inwardly tranquil; without applied thought or sustained thought, with rapture and bliss born of concentration, he attains and dwells in the Second Dhyāna.

He is thus the same as those devas in morality, mind, and view. With the fading away of desire for rapture, he dwells in equanimity, free from seeking, with right mindfulness and right knowledge, experiencing bliss with the body. This is what the noble ones describe as possessing noble equanimity, being mindful, and dwelling in bliss.

He attains and dwells in the Third Dhyāna. He is thus the same as those devas in morality, mind, and view. Udāyin, this is called the world of absolute bliss.”

The wanderer Tiễn Mao asked:

“Venerable Gotama, is it for the sake of the world of absolute bliss and the path of practice by which that world of absolute bliss is attained that the disciples of the ascetic Gotama train in the holy life under the ascetic Gotama?”

The Blessed One replied:

“My disciples do not train in the holy life under me merely for the sake of the world of absolute bliss and the attainment of that world of absolute bliss. There is still another attainment that is supreme, most sublime, and unsurpassed.”

Thereupon the entire assembly loudly proclaimed together:

“That is supreme, most sublime, and unsurpassed. It is for its attainment that the disciples of the ascetic Gotama train in the holy life under the ascetic Gotama.”

After silencing his assembly, the brahmin Tiễn Mao again said:

“Venerable Gotama, what is supreme, most sublime, and unsurpassed, for the attainment of which the disciples of the ascetic Gotama train in the holy life under the ascetic Gotama?”

The Blessed One replied:

“Udāyin, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu, neither painful nor pleasant, with mindfulness purified by equanimity, attains and dwells in the Fourth Dhyāna. Udāyin, this is called supreme, most sublime, and unsurpassed. It is for the attainment of this that my disciples train in the holy life under me.”

Thereupon the wanderer Tiễn Mao immediately rose from his seat, wishing to bow his head at the Buddha’s feet. At that moment, the disciples who practiced the holy life under the wanderer Tiễn Mao said to him: “The Venerable One ought now to be a teacher, yet wishes to become a disciple of the ascetic Gotama? When the Venerable One is no longer fit to be a teacher, then he may become a disciple of the ascetic Gotama.”

Thus the disciples of the wanderer Tiễn Mao obstructed the wanderer Tiễn Mao from training in the holy life.

Thus spoke the Buddha. Having heard what the Buddha taught, the wanderer Tiễn Mao rejoiced and respectfully put it into practice.

Notes:

^[01] Pāli parallel: M.79, Cūḷa-Sakuludāyi-sutta.

^[02] The entire passage above is the same as Sutra 208.

^[03] Tát-vân-nhiên 薩 云 然; Pāli: sabaññu, also transliterated tá-bà-nhã: one possessing all knowledge; an omniscient person or being.

^[04] Phiêu phong quỷ 飄 風 鬼; Pāli: Pamsupisācaka, “mud demon,” a kind of piśāca.

^[05] Pāli: ayaṃ paramo vaṇṇo ayaṃ paramo vaṇṇo ti, “this color is supreme, this color is supreme.” Here, color (vaṇṇa) means hue or complexion.

^[06] The Blessed One brought this statement to an end. Pāli: acchidaṃ Bhagavā kathaṃ, the Blessed One cut off the matter.

^[07] A world of absolute bliss hereafter 後 世 一向 樂. Pāli: ekantasukho loko, a world of absolute bliss.

^[08] Pāli: atthi ākāravatī paṭipadā... sacchikiriyāyāti, there is a well-founded path for personal realization.

^[09] Mixed with suffering 雜 苦. Pāli: sukhadukkhī, both pleasant and painful.

209. SUTRA OF BỆ-MA-NA-TU^[1]

Thus have I heard:

At one time, the Buddha was traveling in the country of Śrāvastī, in Jeta Grove, Anāthapiṇḍika’s Park.

At that time, after midday, the wanderer Bệ-ma-na-tu ^[02] leisurely approached the Buddha. After exchanging greetings, he asked:

“Venerable Gotama, this color is superior; this color is superior. Gotama, this color is superior.” ^[03]

The Blessed One asked:

“Kātyāyana, ^[04] what colors are these?”

The wanderer Bệ-ma-na-tu replied:

“Venerable Gotama, if there is no other color more supreme, sublime, or excellent than a certain color, then, Gotama, that color is supreme; that color is unsurpassed.”

The Blessed One said:

“Kātyāyana, suppose a man were to say, ‘There is a most beautiful maiden in this country, and I wish to have that maiden.’ If someone asked him, ‘You know that there is a most beautiful maiden in this country, but do you know her given name, her family name, or how she lives? Is she tall or short, stout or slender, fair or dark, or neither fair nor dark? Is she the daughter of a kṣatriya, a brahmin, a householder, or an artisan?

Does she live in the east, west, south, or north?’ The man would answer, ‘I do not know.’ The other person would then ask, ‘You neither know nor have seen the most beautiful maiden in this country—one with such a given name and family name, living in such a way, tall or short, stout or slender, fair or dark, neither fair nor dark, the daughter of a kṣatriya, a brahmin, a householder, or an artisan, living in the east, west, south, or north—yet can you still say, “I wish to have that maiden”?’

“In the same way, Kātyāyana, you say, ‘That color is sublime, most sublime; that color is unsurpassed; that color is supreme.’ Yet when you are asked about that color, you do not know it.”

The wanderer Bệ-ma-na-tu said:

“Venerable Gotama, it is like the finest purple gold, skillfully polished and fashioned by a goldsmith until it becomes translucent, then placed upon a piece of white silk beneath the sunlight: its color is exceedingly sublime, and its radiance shines and sparkles. In the same way, Venerable Gotama, I say, ‘That color is sublime, most sublime; that color is unsurpassed; that color is supreme.’”

The Blessed One said:

“Kātyāyana, I shall now ask you a question. Answer according to your understanding. What do you think? Between the radiance of fine purple gold, placed upon white silk beneath the sunlight, its exceedingly sublime color shining and sparkling, and the radiance of a firefly shining and sparkling in the darkness of night—which of these two lights is more supreme and excellent?”

The wanderer Bệ-ma-na-tu replied:

“Venerable Gotama, compared with the radiance of fine purple gold, the radiance of the firefly is more supreme and excellent.”

The Blessed One asked:

“Kātyāyana, what do you think? Between the light of an oil lamp in the darkness of night and the light of a great wood fire in the darkness of night—which of these two lights is brighter?”

The wanderer Bệ-ma-na-tu replied:

“Venerable Gotama, compared with the light of an oil lamp, the light of a great wood fire in the darkness of night is brighter.”

The Blessed One asked:

“Kātyāyana, what do you think? Between the radiance of a great wood fire in the darkness of night and the radiance of the Morning Star at dawn beneath a cloudless sky—which light is brighter?”

The wanderer Bệ-ma-na-tu replied:

“Venerable Gotama, compared with the radiance of a great wood fire, the radiance of the Morning Star is brighter.”

The Blessed One asked:

“Kātyāyana, what do you think? Between the radiance of the Morning Star at dawn beneath a cloudless sky and the radiance of the moon at midnight beneath a cloudless sky—which of these two lights is brighter?”

The wanderer Bệ-ma-na-tu replied:

"Venerable Gotama, compared with the light of the morning star, the light of the moon is brighter."

The Blessed One asked:

"Kaccāna, what do you think? Between the radiance of the moon at midnight when the sky is clear and cloudless, and the radiance of the sun in autumn when it stands at midday in a clear and cloudless sky, which of these two lights is brighter?"

The heterodox teacher Vemāṇasu replied:

"Venerable Gotama, compared with the light of the moon, the light of the sun is brighter."

The Blessed One said:

"Kaccāna, there are many devas. Although this sun and moon possess great spiritual power, great majesty, great merit, and great divine might, their light still does not equal the light of the devas. In the past, I gathered with the devas and discussed matters with them. Everything I said was pleasing to those devas, yet I did not say, ‘This form surpasses all forms; this form is the most excellent; this form is supreme.’ But you, Kaccāna, speak of the light of fireflies and glowworms—forms exceedingly base and ugly—and say, ‘That form is subtle and wondrous, the most subtle and wondrous; that form is the most excellent; that form is supreme.’ Yet when questioned, you say that you do not know."

At that moment, the heterodox teacher Vemāṇasu, having been rebuked by the Blessed One to his face, became sorrowful. He lowered his head and remained silent, with no words in his defense.

After rebuking him, the Blessed One, wishing to gladden him, said:

"Kaccāna, there are five qualities of sensual desire ^[05] that are delightful, lovable, pleasing, endearing, and associated with sensual pleasure. ^[06] The eye cognizes forms, the ear cognizes sounds, the nose cognizes fragrances, the tongue cognizes flavors, and the body cognizes tangible objects. Kaccāna, a form may be loved or unloved. If a certain form is agreeable, satisfying, pleasing, gratifying, and fulfilling to a person, then even though other forms may be supreme and most excellent, that person neither desires them, thinks about them, nor longs for them.

That person regards this form as the most excellent and supreme. Kaccāna, the same is true of sounds, fragrances, flavors, and tangible objects. Kaccāna, a tangible object may be loved or unloved.

If a certain tangible object is agreeable, satisfying, pleasing, gratifying, and fulfilling to a person, then even though other tangible objects may be supreme and most excellent, that person neither desires them, thinks about them, longs for them, nor seeks them. That person regards this tangible object as supreme and most excellent.

Then the heterodox teacher Vemāṇasu joined his palms toward the Buddha and said:

"Venerable Gotama! How marvelous! How extraordinary! The ascetic Gotama has employed innumerable skillful means for my sake to teach, ‘Sensual pleasure, the foremost sensual pleasure.’ ^[07] Venerable Gotama, just as a grass fire may kindle a wood fire and a wood fire may kindle a grass fire, so too has the ascetic Gotama employed innumerable skillful means for my sake to teach, ‘Sensual pleasure, the foremost sensual pleasure.’"

The Blessed One said:

"Enough! Enough, Kaccāna! Because you have always held different views, accepted different doctrines, cherished different preferences, harbored different desires, and pursued different aims, ^[08] you do not fully comprehend the meaning of what I have said.

"Kaccāna, during the first and last watches of the night, my disciples commonly refrain from lying down to sleep. With right concentration and right mindfulness, they cultivate the factors of the path and know as it truly is: ‘Birth has been ended, the holy life has been established, what had to be done has been done, and there will be no further existence.’ Such people fully comprehend what I have said."

At that moment, the heterodox teacher Vemāṇasu became angry with the Buddha. Jealous and displeased, he wished to slander and humiliate the Blessed One. He slandered and humiliated the Blessed One in this manner:

"Gotama, there are ascetics and brahmins who do not know the limit of the past, do not know the limit of the future, and do not know the endless course of birth and death, yet claim to have attained ultimate knowledge, knowing as it truly is: ‘Birth has been ended, the holy life has been established, what had to be done has been done, and there will be no further existence.’ Gotama, I think thus: ‘How can these ascetics and brahmins, who do not know the limit of the past, do not know the limit of the future, and do not know the endless course of birth and death, claim to have attained ultimate knowledge, knowing as it truly is: “Birth has been ended, the holy life has been established, what had to be done has been done, and there will be no further existence”?’"

The Blessed One then thought:

"The heterodox teacher Vemāṇasu has become angry with me. Jealous and displeased, he wishes to slander and humiliate me. Slandering and humiliating me in this manner, he says to me: ‘Gotama, there are ascetics and brahmins who do not know the limit of the past, do not know the limit of the future, and do not know the endless course of birth and death, yet claim to have attained ultimate knowledge, knowing as it truly is: “Birth has been ended, the holy life has been established, what had to be done has been done, and there will be no further existence.” Gotama, I think thus: “How can these ascetics and brahmins, who do not know the limit of the past, do not know the limit of the future, and do not know the endless course of birth and death, claim to have attained ultimate knowledge,

knowing as it truly is: ‘Birth has been ended, the holy life has been established, what had to be done has been done, and there will be no further existence’?”’"

Knowing this, the Blessed One said:

"Kaccāna, if there are ascetics and brahmins who do not know the limit of the past, do not know the limit of the future, and do not know the endless course of birth and death, yet claim to have attained ultimate knowledge, knowing as it truly is, ‘Birth has been ended, the holy life has been established, what had to be done has been done, and there will be no further existence,’ they should say: ‘Set aside the limit of the past; set aside the limit of the future.’ Kaccāna, I too say: ‘Set aside the limit of the past; set aside the limit of the future.’ Suppose one does not remember even a single past life.

When my bhikkhu disciples come to me without flattery or deceit, but with sincerity, I instruct them. If they follow my instruction and practice accordingly, they will certainly come to know the true Dharma.

"Kaccāna, it is just as a small child, whose body is still weak, lies on its back. Its parents bind its hands and feet. Later, when the child has grown and its faculties have matured, its parents untie its hands and feet. It remembers only being untied, not being bound.

"So too, Kaccāna, I say: ‘Set aside the limit of the past; set aside the limit of the future.’ Suppose one does not remember even a single past life. When my bhikkhu disciples come to me without flattery or deceit, but with sincerity, I instruct them. If they follow my instruction and practice accordingly, they will certainly come to know the true Dharma.

"Kaccāna, it is just as a lamp burns dependent upon oil and a wick. If no one adds oil or replaces the wick, then when the original oil has been exhausted and no more is poured in afterward, the flame cannot continue and swiftly goes out by itself.

"So too, Kaccāna, I say: ‘Set aside the limit of the past; set aside the limit of the future.’ Suppose one does not remember even a single past life. When my disciples come to me without flattery or deceit, but with sincerity, I instruct them. If they follow my instruction and practice accordingly, they will certainly come to know the true Dharma.

"Kaccāna, it is just as ten piles of wood—or twenty, thirty, forty, fifty, or sixty piles of wood—are set alight. All of them blaze up, and flames are seen. If no one adds grass or wood, or throws rice husks onto those fires, then when the original fuel has been exhausted and no more is added afterward, the fires cannot continue and swiftly go out by themselves."

"Likewise, Kaccana, I say this: ‘Set aside the boundary of the past; set aside the boundary of the future.’ Suppose one does not recollect even a single past life. When a disciple comes to me, neither flattering nor deceitful but straightforward, I instruct him. If he follows my instruction and practices exactly as taught, he will certainly come to know the true Dharma."

When this Dharma was taught, the wanderer Vekhanassa became free from dust and defilement, and the Dharma-eye concerning all dharmas arose in him. At that time, the wanderer Vekhanassa saw the Dharma, realized the Dharma, and awakened to the pure Dharma. He no longer regarded anyone as superior; he no longer depended upon another to overcome doubt. Having cut off perplexity, he was no longer hesitant. He had become established in realization regarding the Blessed One’s Dharma and attained fearlessness. Bowing his head at the Buddha’s feet, he said:

"Blessed One, may I be permitted to follow the Buddha, go forth to train in the Way, receive full ordination, become a bhikkhu, and practice the holy life."

The Blessed One said:

"Come, bhikkhu! Practice the holy life!" The wanderer was permitted to follow the Buddha, go forth to train in the Way, receive full ordination, become a bhikkhu, and practice the holy life. After the Venerable Vekhanassa had gone forth to train in the Way and received full ordination, he knew the Dharma, saw the Dharma, and ultimately attained the fruit of arhatship.

Thus spoke the Buddha. Having heard what the Buddha taught, the Venerable Vekhanassa and the bhikkhus rejoiced and faithfully practiced it.
Notes:

^[01] Pāli parallel: M.80, Vekhannassa-suttaṃ. Separate translation No. 90, the Fo Shuo Beima Zu Jing, translated by Guṇabhadra during the Liu Song dynasty.

^[02] Bệ-ma-na-tu 鞞 摩 那 修. In No. 90: Bệ-ma-túc. Pāli: Vekhanassa paribbājaka, the teacher of Sakuludāyi. After Sakuludāyi was overcome by the Buddha (see Sūtra 208 above), he personally went to investigate the truth.

^[03] Supreme color; No. 90: supremely unsurpassed and wondrous physical form. Pāli: paramo vaṇṇo, "color is supreme." This may have been a doctrine distinguishing ethnic groups. See note 5 to Sūtra 208 above.

^[04] Kaccana 迦 旃. Pāli: Kaccana, Vekhanassa’s clan name.

^[05] The five qualities of sensual desire 五 欲 功 德. No. 90: the five kinds of sensual desire. Pāli: Pañca-kāmagunā, the five qualities or factors of sensual desire, rather than the qualities of five kinds of sensual desire.

^[06] No. 90: associated with lust and defiled attachment. Pāli: Kāmūpasamhitā rajanivā.

^[07] Sensual pleasure, the foremost sensual pleasure 欲 樂 欲 樂 第 一. Pāli: kāmehi kāmasukham; kāmasukhā kāmaggasukham tattha aggam akkhayāti, "because of sensual desires there is pleasure; among the pleasures arising from sensual desire, that supreme sensual pleasure is declared to be foremost."

^[08] Different views, different convictions, different preferences, different desires, and different intentions 異 見 異 忍 異 樂 異 欲 異 意. Pāli: aññadiṭṭhena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena: different views, different convictions, different preferences, different practices, and different teachers.