14 （一四）释提桓因问经

Thus have I heard:

At one time, the Buddha was staying in the Indrasāra Cave on the north side of the Ambapālī Village in the country of Magadha.

At that time, Śakra, Lord of the Devas, gave rise to a subtle and good mind, wishing to come and see the Buddha. He thought, "Now I shall go to where the World-Honored One is."

At that time, the devas of the Trāyastriṃśa Heaven heard that Śakra, Lord of the Devas, had given rise to a subtle and good mind, wishing to go to where the Buddha was. They immediately went to Śakra and said, "Excellent! Śakra, Lord of the Devas, has given rise to a subtle and good mind, wishing to go to where the Tathāgata is. We too wish to attend and follow to where the World-Honored One is."

At that time, Śakra, Lord of the Devas, immediately told the gandharva general Pañcaśikha, "I now wish to go to where the World-Honored One is. You may go together. These devas of the Trāyastriṃśa Heaven will also go with me to where the Buddha is."

He replied, "Yes!" At that time, Pañcaśikha held a crystal zither and played it in front of Śakra, Lord of the Devas, and the assembly of Trāyastriṃśa devas.

At that time, Śakra, Lord of the Devas, the Trāyastriṃśa devas, and Pañcaśikha suddenly disappeared from the Dharma Hall, like a strong man bending and stretching his arm, and arrived at the northern Vṛji Mountains in the country of Magadha.

At that time, the World-Honored One entered the flame-like samādhi, and the Vṛji Mountains all became the same color as fire. The people of the country saw this and said to each other, "This Vṛji Mountain is all the same color as fire. It must be the power of the Tathāgata and the devas.

At that time, Śakra, Lord of the Devas, told Pañcaśikha, "The Tathāgata, the Arhat, the Perfectly Enlightened One is very difficult to see. He has come to this quiet place, where there is silence and no sound, with birds and beasts as companions. This place is always guarded by great devas. You should go ahead and play the crystal zither to entertain the World-Honored One. I and the devas will follow behind.

He replied, "Yes!" Having received the instruction, he took the crystal zither and went to the Buddha ahead of time. Not far from the Buddha, he played the crystal zither and sang in verse:

I pay homage to your father, who is very dignified. When you
were born, it was auspicious, and my heart was very fond of
you. Originally, for a small reason, desire arose in my mind. It
gradually increased, like making offerings to an arhat. The Śākya son is
devoted to the four dhyānas and always enjoys solitude. With right intention
he seeks immortality. I am also devoted to this. The Able One
has given rise to the mind of the path and definitely wishes
to attain perfect enlightenment. I now seek this girl and definitely wish
to unite with her. My mind is born with attachment, loving and
not letting go. I want to let go but cannot leave, like
an elephant being controlled by a hook. Like encountering a cool breeze
when hot, like a thirsty person getting cold spring water, like one
who attains nirvāṇa, like water extinguishing fire. Like a sick person getting
a good doctor, like a hungry person getting delicious food, being satisfied
gives rise to happiness, like an arhat roaming the Dharma. Like an
elephant being deeply hooked, yet still unwilling to submit, running and difficult
to restrain, unrestrained and not stopping on its own. Like a cool
pond, with various flowers covering the water. A tired and hot elephant
bathes and cools its whole body. The offerings I have made before
and after, making offerings to the arhats, those in the world who
have the retribution of blessings, I will all make offerings to them
When you die, I will die with you. Without you, I cannot
live. Rather let my body die, unable to be without you. The
lord of the Trāyastriṃśa Heaven, Śakra, now grants my wish. You are
praised for your propriety. You should consider it well.

At that time, the World-Honored One arose from samādhi and said to Pañcaśikha, "Excellent! Excellent! Pañcaśikha! You are able to praise the Tathāgata with a pure voice and a crystal zither. The sound of the zither and your voice are neither long nor short, sad and harmonious, touching people's hearts. What you play on the zither is fully endowed with various meanings, also speaking of the bondage of desire, also speaking of the practice of the Brahma-way, also speaking of the śramaṇa, also speaking of nirvāṇa."

At that time, Pañcaśikha addressed the Buddha, saying, "I remember when the World-Honored One first attained Buddhahood by the Nairañjanā River under the Ajapāla tree, the son of the great general of the Śakra Heaven and the daughter of the King of Music were together, only engaging in sexual pleasure. At that time, I saw their minds like that and composed a verse for them, speaking of the bondage of desire, also speaking of the practice of the Brahma-way, also speaking of the śramaṇa, also speaking of nirvāṇa. When the heavenly maiden heard my verse, she raised her eyes and smiled, saying to me, 'Pañcaśikha! I have not yet seen the Tathāgata. I once heard the heavenly beings praise the Tathāgata in the Dharma lecture hall of the Trāyastriṃśa Heaven, saying that he has such virtues and such power. You always have faith and are close to the Tathāgata. I now wish to be your friend.' World-Honored One! After I spoke those words to her, I did not speak to her again."

At that time, Śakra, Lord of the Devas, had this thought: "This Pañcaśikha has already entertained the Tathāgata. I should now think of him." At that time, Śakra, Lord of the Devas, immediately thought of him. At that time, Pañcaśikha also had this thought: "Śakra, Lord of the Devas, is now thinking of me." He then took his crystal zither and went to where Śakra, Lord of the Devas, was. Śakra, Lord of the Devas, said to him, "You should use my name and the intention of the Trāyastriṃśa Heaven to inquire about the Tathāgata's well-being and whether he is walking strong."

At that time, Pañcaśikha, receiving Śakra, Lord of the Devas' instructions, went to where the World-Honored One was, bowed his head at the Buddha's feet, stood to one side, and said to the World-Honored One, "Śakra, Lord of the Devas, and the Trāyastriṃśa Heaven deities have sent me to inquire about the World-Honored One's well-being and whether he is walking strong."

The World-Honored One replied, "May your Śakra, Lord of the Devas, and the Trāyastriṃśa Heaven deities have long lives, happiness, and no afflictions. Because all sentient beings, including the devas, humans, and asuras, all crave long life, happiness, and no afflictions."

At that time, Śakra, Lord of the Devas, again thought to himself, "We should go to pay homage to the World-Honored One." He then went with the Trāyastriṃśa Heaven deities to where the Buddha was, bowed his head at the Buddha's feet, and stood to one side. Śakra, Lord of the Devas, then said to the Buddha, "I wonder how far it is from here to the World-Honored One. May I sit down?"

The Buddha told Śakra, Lord of the Devas, "Your heavenly assembly is numerous. Just sit near me."

At that time, the cave where the World-Honored One was staying naturally became vast and unobstructed. Then Śakra, Lord of the Devas, together with the Trāyastriṃśa Heaven deities and the Pāñcika deities, all bowed their heads at the Buddha's feet and sat to one side. Śakra, Lord of the Devas, said to the Buddha, "Once, the Buddha was staying in the house of a brāhman in Śrāvastī. At that time, the World-Honored One entered the flame-like samādhi. I was then on my way to visit Vaiśravaṇa, the Guardian King of the North, on some minor matter, riding in my thousand-spoked jeweled chariot. Passing through the sky, I saw a heavenly maiden standing with joined palms in front of the World-Honored One. I then said to that maiden, 'When the World-Honored One emerges from samādhi, you should address me by name and ask the World-Honored One about his well-being and whether he is strong in his travels.' I wonder whether that maiden later conveyed my message to him or not? World-Honored One! Can you remember this matter?"

The Buddha said, "I remember it. That maiden immediately conveyed your message to me. When I emerged from samādhi, I still heard the sound of your chariot."

Śakra, Lord of the Devas, said to the Buddha, "In the past, for some minor reason, I gathered with the Trāyastriṃśa Heaven deities in the Dharma Hall. Those old deities all said, 'When the Tathāgata appears in the world, it increases the number of deities and decreases the number of asuras.' Now, I personally see the World-Honored One and personally know and personally realize that when the Tathāgata, the Perfectly Enlightened One, appears in the world, it increases the number of deities and decreases the number of asuras. There is this Śākya woman named Gopā who has practiced pure conduct under the World-Honored One. When her body perished and her life ended, she was reborn in the palace of the Trāyastriṃśa Heaven and became my son. The Trāyastriṃśa Heaven deities all say, 'The great deity Gopā has great merit and great power.' There are also three other bhikṣus who have practiced pure conduct under the World-Honored One. When their bodies perished and their lives ended, they were reborn among the inferior bhuta spirits. They always come to serve me every day. Gopā, having seen this, teased them with a verse:

You are disciples of the Buddha. When I was a householder
I offered you clothing and food, paid homage to you, and
treated you with respect. What are your names? You personally received
the Buddha's instructions. The pure-eyed one spoke, but you did not
observe it. I used to pay homage to you and heard
the supreme Dharma from the Buddha. I was reborn in the
Trāyastriṃśa Heaven and became the son of Śakra. Why do you
not observe the merit I possess? I was originally a woman
but now I am the son of Śakra. You and I
originally practiced pure conduct together, but now you alone are in
a lowly position, serving us. You originally engaged in evil conduct
and now you receive this retribution. You alone are in a
lowly position, serving us. Born in this impure place, you are
touched by others. Having heard this, you should be disgusted. This
place is to be despised. From now on, be diligent and
do not serve others again. The two of you diligently practice
and contemplate the Tathāgata's Dharma. Abandon what you cling to and
observe desire as impure conduct. Desire binds and is not true
deceiving the world. Like an elephant freed from its bonds, you
transcend the Trāyastriṃśa Heaven. Śakra and the Trāyastriṃśa Heaven deities gather
in the Dharma Hall. They have already surpassed the Trāyastriṃśa Heaven
with their courageous power. Śakra praises what has never been seen
before, and the deities also see it. This is the son
of Śākya, who has surpassed the Trāyastriṃśa Heaven. Gopā speaks these
words out of disgust for the bonds of desire. There is
a Buddha in the country of Magadha, named Śākyamuni. His son
greatly lost his mind, but later regained his mindfulness. Among the
three, one still becomes a bhuta spirit, while the other two
see the truth and transcend the Trāyastriṃśa Heaven. The Dharma spoken
by the World-Honored One, the disciples have no doubts. All together
hearing the Dharma, the two surpass the one. Having seen their
own superiority, they are all reborn in the Ābhāsvara Heaven. Having
seen them, I have come to the Buddha.

Śakra, Lord of the Devas, said to the Buddha, "Please grant me the leisure to resolve my doubts."

The Buddha said, "Ask as you wish. I will explain each one for you."

At that time, Śakra, Lord of the Devas, said to the Buddha, "All the devas, humans, gandharvas, asuras, and other beings, are all bound by what fetters, up to those who are enemies, holding weapons against each other?"

The Buddha told Śakra, "The arising of enmity and resentment is all due to greed and jealousy, causing the devas, humans, asuras, and other beings to attack each other with weapons."

At that time, Śakra, Lord of the Devas, said to the Buddha, "Indeed, World-Honored One! The arising of enmity and resentment is due to greed and jealousy, causing the devas, humans, asuras, and other beings to attack each other with weapons. Now, having heard the Buddha's teaching, my doubts are all removed and I have no more doubts. But I do not understand the arising of greed and jealousy. From what do they arise? What are their causes and conditions? Who is their original source? From whom do they exist? From whom do they not exist?"

The Buddha told Śakra, "The arising of greed and jealousy is all due to love and hatred. Love and hatred are the cause, love and hatred are the condition, love and hatred are the source. They arise from this, and without this, they do not exist."

At that time, Śakra, Lord of the Devas, said to the Buddha, "Indeed, World-Honored One! The arising of greed and jealousy is all due to love and hatred. Love and hatred are the cause, love and hatred are the condition, love and hatred are the source. They arise from this, and without this, they do not exist. Now, having heard the Buddha's teaching, my confusion is all removed and I have no more doubts. But I do not understand the arising of love and hatred. From what do they arise? What are their causes and conditions? Who is their original source? From whom do they exist? From whom do they not exist?"

The Buddha told Śakra, "The arising of love and hatred is all due to desire. Desire is the cause, desire is the condition, desire is the source. They arise from this, and without this, they do not exist."

At that time, Śakra, Lord of the Devas, said to the Buddha, "Indeed, World-Honored One! The arising of love and hatred is all due to desire. Desire is the cause, desire is the condition, desire is the source. They arise from this, and without this, they do not exist. Now, having heard the Buddha's teaching, my confusion is all removed and I have no more doubts. But I do not understand the arising of desire. From what does it arise? What are its causes and conditions? Who is its original source? From whom does it exist? From whom does it not exist?"

The Buddha told Śakra, "Love arises from conceptualization. Conceptualization is the cause, conceptualization is the condition, conceptualization is the original source. It arises from this, and without this, it does not exist."

At that time, Śakra, Lord of the Devas, said to the Buddha, "Indeed, World-Honored One! Love arises from conceptualization. Conceptualization is the cause, conceptualization is the condition, conceptualization is the original source. It arises from this, and without this, it does not exist. Now, having heard the Buddha's teaching, I have no more doubts. But I do not understand the arising of conceptualization. From what does it arise? What are its causes and conditions? Who is its original source? From whom does it exist? From whom does it not exist?"

The Buddha told Śakra, "Conceptualization arises from playfulness. Playfulness is the cause, playfulness is the condition, playfulness is the original source. It arises from this, and without this, it does not exist. Śakra! If there were no playfulness, there would be no conceptualization. Without conceptualization, there would be no desire. Without desire, there would be no love or hatred. Without love or hatred, there would be no greed or jealousy. If there were no greed or jealousy, all beings would not harm each other. Śakra! It is only because of playfulness as the basis, playfulness as the cause, playfulness as the condition, playfulness as the original source, that there is conceptualization. From conceptualization comes desire. From desire comes love and hatred. From love and hatred comes greed and jealousy. Because of greed and jealousy, it causes all beings to harm each other."

Śakra said to the Buddha, "Indeed, World-Honored One! Conceptualization arises from playfulness. Playfulness is the cause, playfulness is the condition, playfulness is the original source. It arises from this, and without this, it does not exist. If there were no playfulness from the beginning, there would be no conceptualization. Without conceptualization, there would be no desire. Without desire, there would be no love or hatred. Without love or hatred, there would be no greed or jealousy. Without greed or jealousy, all beings would not harm each other. It is only because conceptualization arises from playfulness, playfulness is the cause, playfulness is the condition, playfulness is the original source, that there is conceptualization. From conceptualization comes desire. From desire comes love and hatred. From love and hatred comes greed and jealousy. From greed and jealousy, it causes all beings to harm each other. Now, having heard the Buddha's teaching, my confusion is completely removed and I have no more doubts."

At that time, Śakra again said to the Buddha, "Do all śramaṇas and brāhmaṇas completely eliminate playfulness and abide in the traces of extinction, or do they not eliminate playfulness and abide in the traces of extinction?"

The Buddha told Śakra, "All śramaṇas and brāhmaṇas do not completely eliminate playfulness and abide in the traces of extinction. Why is this so? Śakra, there are various realms in the world, and sentient beings each rely on their own realms, firmly holding onto them and unable to let go, considering them to be true while others are false. Therefore, Śakra, all śramaṇas and brāhmaṇas do not completely eliminate playfulness and abide in the traces of extinction."

At that time, Śakra said to the Buddha, "Indeed, World-Honored One! There are various sentient beings in the world, each relying on their own realms, firmly holding onto them and unable to let go, considering themselves to be right while others are false. Therefore, all śramaṇas and brāhmaṇas do not completely eliminate playfulness and abide in the traces of extinction. Having heard the Buddha's words, my doubts are all dispelled and I have no more doubts."

Śakra again said to the Buddha, "How much playfulness is there in the traces of extinction?"

The Buddha told Śakra, "Playfulness is threefold: first, verbal; second, conceptual; third, seeking. What is said verbally can harm oneself, harm others, or harm both. Abandoning such speech, one does not harm oneself, harm others, or harm both. A timely monk, as he speaks, is focused and undistracted. Conceptualization can also harm oneself, harm others, or harm both. Abandoning such conceptualization, one does not harm oneself, harm others, or harm both. A timely monk, as he conceptualizes, is focused and undistracted. Śakra! Seeking can also harm oneself, harm others, or harm both. Abandoning such seeking, one does not harm oneself, harm others, or harm both. A timely monk, as he seeks, is focused and undistracted."

At that time, Śakra Devarāja said, "I have heard the Buddha's teaching and have no more doubts."

He further asked the Buddha, "What is considered the abandonment of the mind of the sages?"

The Buddha told Śakra, "There are three types of abandonment of the mind: first, the body of joy, second, the body of sorrow, and third, the body of equanimity. Śakra! The body of joy harms oneself, harms others, and harms both. Abandoning this joy, one does not harm oneself, does not harm others, and does not harm both. The timely bhikṣu who is mindful and undistracted is said to have received the full precepts. Śakra! The body of sorrow harms oneself, harms others, and harms both. Abandoning this sorrow, one does not harm oneself, does not harm others, and does not harm both. The timely bhikṣu who is mindful and undistracted is said to have received the full precepts. Furthermore, Śakra! The body of equanimity harms oneself, harms others, and harms both. Abandoning this body, one does not harm oneself, does not harm others, and does not harm both. The timely bhikṣu who is mindful and undistracted is said to have received the full precepts."

Śakra said to the Buddha, "I have heard what the Buddha has said and have no more doubts."

He further asked the Buddha, "What is meant by the noble precepts and the complete faculties?"

The Buddha told Śakra, "The eye knows form, and I say there are two kinds: what is to be cherished and what is not to be cherished. The ear and sound, the nose and smell, the tongue and taste, the body and touch, the mind and dharmas, I say there are two kinds: what is to be cherished and what is not to be cherished."

At that time, Śakra said to the Buddha, "World-Honored One! The Tathāgata has briefly explained but not extensively distinguished. I have fully understood. The eye knows form, and I say there are two kinds: what is to be cherished and what is not to be cherished. The ear and sound, the nose and smell, the tongue and taste, the body and touch, the mind and dharmas have two kinds: what is to be cherished and what is not to be cherished. World-Honored One! If the eye sees form, the good dharmas diminish and the bad dharmas increase, then I say that such eye knowing form is not to be cherished. The ear and sound, the nose and smell, the tongue and taste, the body and touch, the mind knowing dharmas, if the good dharmas diminish and the bad dharmas increase, I say they are not to be cherished. World-Honored One! If the eye sees form, the good dharmas increase and the bad dharmas diminish, then I say that such eye knowing form is to be cherished. The ear and sound, the nose and smell, the tongue and taste, the body and touch, the mind knowing dharmas, if the good dharmas increase and the bad dharmas diminish, I say they are to be cherished."

The Buddha told Śakra, "Excellent! Excellent! This is called the noble discipline of the faculties being complete."

Śakra said to the Buddha, "I have heard what the Buddha has said and have no more doubts."

He further asked the Buddha, "How many bhikṣus are called 'ultimate,' 'ultimate practice of the Brahma-way,' 'ultimate peace,' and 'ultimate without remainder'?"

The Buddha told Śakra, "Those whose bodies are destroyed by suffering due to craving are called 'ultimate,' 'ultimate practice of the Brahma-way,' 'ultimate peace,' and 'ultimate without remainder.'"

Śakra said to the Buddha, "For a long time, I have been entangled in doubts. Now the Tathāgata has resolved my doubts."

The Buddha said to Śakra, "Have you ever gone to śramaṇas and brāhmaṇas to ask about this meaning?"

Śakra said to the Buddha, "I remember that in the past, I did go to śramaṇas and brāhmaṇas to inquire about this meaning. Once, I gathered in the lecture hall with the heavenly hosts to discuss whether the Tathāgata would appear in the world or not. At that time, we searched together but did not see the Tathāgata appearing in the world. We each returned to our palaces to enjoy the five desires. World-Honored One! Later, I saw the great divine devas who had indulged in the five desires and gradually passed away. At that time, World-Honored One! I was greatly terrified, and my hair stood on end. I then saw śramaṇas and brāhmaṇas dwelling in seclusion, leaving home and renouncing desires. I went to them and asked, 'What is called the ultimate?' When I asked this meaning, they were unable to answer. Since they did not know, they asked me in return, 'Who are you?' I then replied, 'I am Śakra Devānām-Indra.' They further asked, 'What kind of Śakra are you?' I then answered, 'I am Śakra Devānām-Indra. I have doubts in my mind, so I have come to ask.' At that time, I told them the meaning of Śakra according to my knowledge and understanding. They asked me, 'Become our disciple. I am now a disciple of the Buddha, having attained the path of stream-entry, not falling into other destinies, and going back and forth seven times, I will surely accomplish the fruit of the path. May the World-Honored One predict that I will become a once-returner.' Having spoken these words, he further spoke a verse:

Because of their defiled thoughts, I gave rise to doubts. For a
long time, I and the devas searched for the Tathāgata. Seeing the
renunciants always dwelling in secluded places, I thought they were the World-Honored
Buddha. Therefore, I went to them and bowed, saying: 'I have come
to ask now, what is the ultimate?' Having asked, they were unable
to answer the path they had gone. Today's unequaled Honored One is
what I have long sought. Having already observed my own practice, my
mind has already contemplated correctly. Only the Sage has already known the
activities of my mind. The practice I have cultivated for a long
time, may the Pure-Eyed One predict it. I take refuge in the
supreme among humans, the unsurpassed Honored One in the three realms, who
can sever the thorns of affection and love. Now I pay homage
to the Honored One of the Sun.

The Buddha said to Śakra, "Do you remember when you attained joy and pleasure, and thought of pleasure?"

Śakra replied, "Yes, World-Honored One! I remember the joy and pleasure I attained in the past. World-Honored One! I once fought with the asuras, and I won, while the asuras retreated. When I returned, I attained joy and pleasure. Compared to that joy and pleasure, it is free from the joy and pleasure of swords and weapons, and the joy and pleasure of fighting. The joy and pleasure I now attain from the Buddha is free from the joy and pleasure of swords and weapons, and the joy and pleasure of disputes."

The Buddha said to Śakra, "Now that you have attained joy and pleasure, what meritorious fruits do you wish to seek from it?"

At that time, Śakra said to the Buddha, "I wish to seek five meritorious fruits from joy and pleasure. What are the five?" He then spoke a verse:

When my life ends here, I will give up my heavenly life
May I be free from illness in the womb, and may my
mind be joyful. The Buddha liberates those who are not yet liberated
and can teach the true path. Among the three Buddha teachings, I
will surely practice the holy life. With the body of wisdom, I
will see the truth with my own mind. I will attain the
understanding of the origin, and thus attain long liberation. I should diligently
practice and cultivate the true wisdom of the Buddha. Even if I
do not attain the realization of the path, my merits will still
surpass the heavens. All the wondrous gods, such as the Akaniṣṭha gods
down to the last body, will surely be born there. I now
receive a pure heavenly body here, and also attain an increase in
lifespan. I know this with pure eyes.

Having spoken this verse, he said to the Buddha, "I wish to obtain these five meritorious fruits from joy and pleasure."

At that time, Śakra said to the gods of Trāyastriṃśa Heaven, "It is good that you pay respect and serve the Brahma-like youth in front of the gods of Trāyastriṃśa Heaven, and now you also pay respect in front of the Buddha.

Before long, the Brahma-like youth suddenly stood above the heavenly assembly in the sky and spoke a verse to Śakra, the Lord of the Devas:

The heavenly king's holy life benefit many beings. The lord of the
devas of Magadha is able to ask the Tathāgata about the meaning.

When the Brahma-like youth had spoken this verse, he suddenly disappeared. At that time, Śakra, Lord of the Devas, rose from his seat, bowed at the feet of the World-Honored One, circumambulated the Buddha three times, and then departed. The devas of Trāyastriṃśa and Pañcaśikha also bowed at the Buddha's feet and departed. Then Śakra, Lord of the Devas, went a little further and said to Pañcaśikha, "Excellent! Excellent! You were able to play the lute and entertain the Buddha before me and the devas arrived. I now know that you will succeed your father as the foremost among the Gandharvas. I will give you the daughter of King Vāta of the Gandharvas as your wife."

When the World-Honored One spoke this Dharma, eighty-four thousand devas were free from defilements and gave rise to the Dharma eye.

At that time, Śakra, Lord of the Devas, the devas of Trāyastriṃśa, and Pañcaśikha, having heard the Buddha's teaching, rejoiced and practiced accordingly.