17 （一七）清净经

Thus have I heard:

At one time, the Buddha was staying in the garden of the lay devotee Mēghiya in the country of Kapilavastu, together with a great assembly of 1,250 bhikṣus.

At that time, there was a novice monk named Cunda in the country of Pāvā. After the summer retreat, he took his robes and bowl and gradually went to the Mēghiya Garden in Kapilavastu, where he went to Ānanda, bowed his head at Ānanda's feet, stood to one side, and said to Ānanda, "In the city of Pāvā, a Nirgrantha died not long ago. His disciples split into two groups, each quarreling and insulting each other, without any respect for each other. They competed in their knowledge and views, saying, 'I can know this, but you cannot. My practice is true, but yours is wrong. I put the past at the end and the future at the beginning, upside down and confused, without any principle. What I do is wonderful, but what you say is not. If you have any doubts, ask me.' Venerable Ānanda! The people of that country who follow the Nirgranthas, hearing the quarrels, gave rise to feelings of disgust.

Ānanda said to the novice monk Cunda, "We have something to tell the World-Honored One. Let us go together now and report this matter. If the World-Honored One gives any instructions, we shall all follow them."

At that time, the novice monk Cunda, having heard Ānanda's words, immediately went with him to the World-Honored One, bowed his head at the Buddha's feet, and stood to one side. Then Ānanda said to the World-Honored One, "This novice monk Cunda, having completed the summer retreat in the country of Pāvā, took his robes and bowl and gradually came here. He bowed at my feet and said to me, 'In the country of Pāvā, a Nirgrantha died not long ago. His disciples split into two groups, each quarreling and insulting each other, without any respect for each other. They competed in their knowledge and views, saying, "I can know this, but you cannot. My practice is true, but yours is wrong. I put the past at the end and the future at the beginning, upside down and confused, without any principle. What I say is right, but what you say is wrong. If you have any doubts, ask me." The people of that country who follow the Nirgranthas, hearing the quarrels, gave rise to feelings of disgust.'"

The World-Honored One said to the novice monk Cunda, "Indeed, Cunda! What they say is not worth listening to. It is not spoken by the Tathāgata. It is like an old stupa that is difficult to defile. Although they have a teacher, they all have wrong views. Although they have a teaching, it is all not true. It is not worth listening to or adopting. It cannot lead to liberation. It is not spoken by the Tathāgata. It is like an old stupa that cannot be defiled. If any of their disciples do not follow their teachings and abandon their wrong views, practicing right views, Cunda! If someone comes and tells those disciples, 'Virtuous ones! Your teacher's teachings are correct. You should practice them. Why abandon them?' If those disciples believe their words, both will lose the path and incur immeasurable offenses. Why is that? Because their teachings are not true. Cunda! If the teacher does not have wrong views and the teachings are true, it is good to listen to and adopt them. They can lead to liberation. They are spoken by the Tathāgata. It is like a new stupa that is easy to defile. However, if the disciples cannot diligently practice and accomplish this teaching, abandoning the path of equality and entering wrong views, if someone comes and tells those disciples, 'Virtuous ones! Your teacher's teachings are correct. You should practice them. Why abandon them and enter wrong views?' If those disciples believe their words, both will see the truth and gain immeasurable blessings. Why is that? Because their teachings are true.

The Buddha told Cunda, "Although they have a teacher, they have wrong views. Although they have teachings, they are all not true. They are not worth listening to or adopting. They cannot lead to liberation. They are not spoken by the Tathāgata. They are like an old stupa that is difficult to defile. If any of their disciples accomplish the teachings and follow their practice, but give rise to wrong views, Cunda! If someone comes and tells those disciples, 'Your teacher's teachings are correct. What you practice is right. The diligent practice you are doing now should lead to the accomplishment of the path and fruits in this very life.' If those disciples believe their words, both will lose the path and incur immeasurable offenses. Why is that? Because the teachings are not true. Cunda! If the teacher does not have wrong views and the teachings are true, it is good to listen to and adopt them. They can lead to liberation. They are spoken by the Tathāgata. They are like a new stupa that is easy to defile. If the disciples accomplish the teachings and follow the practice, giving rise to right views, if someone comes and tells those disciples, 'Your teacher's teachings are correct. What you practice is right. The diligent practice you are doing now should lead to the accomplishment of the path and fruits in this very life.' If those disciples believe their words, both will see the truth and gain immeasurable blessings. Why is that? Because the teachings are true.

"Cunda! There are teachers who appear in the world, causing their disciples to be sorrowful. There are also teachers who appear in the world, causing their disciples to be without sorrow. How do teachers appear in the world, causing their disciples to be sorrowful? Cunda! When a teacher first appears in the world and attains enlightenment, his teachings are complete and his holy life are true and essential, but he does not reveal them. Then that teacher quickly attains parinirvāṇa, and his disciples are unable to practice, all lamenting, 'The teacher first appeared in the world and attained enlightenment, his teachings are pure and his holy life are complete, but he did not reveal the true and essential. Now the teacher has quickly attained parinirvāṇa, and we disciples are unable to practice.' This is how teachers appear in the world, causing their disciples to be sorrowful. How do teachers appear in the world, causing their disciples to be without sorrow? It means that when a teacher appears in the world, his teachings are pure, his holy life are complete, and the true and essential is widely spread, and then the teacher attains parinirvāṇa, and his disciples are all able to practice, without lamenting, 'The teacher first appeared in the world and attained enlightenment, his teachings are pure and his holy life are complete, but he did not reveal the true and essential. Now the teacher has quickly attained parinirvāṇa, and we disciples are unable to practice.' Thus, Cunda! Teachers appear in the world, causing their disciples to be without sorrow."

The Buddha told Cunda, "This is the accomplishment of the holy life, namely, when a teacher appears in the world, he has just left home and his fame has not spread far. This is called the incomplete accomplishment of the holy life. Cunda! When a teacher appears in the world, he has been out of home for a long time and his fame has spread far. This is called the complete and full accomplishment of the holy life. Cunda! When a teacher appears in the world, he has been out of home for a long time and his fame has spread far, but his disciples have not yet received instruction, have not completed the holy life, have not reached the state of peace and ease, have not attained their own benefits, have not been able to receive the Dharma and explain it in detail, and when different theories arise, they are unable to extinguish them according to the Dharma, and have not yet been able to transform and accomplish the realization of supernatural powers. This is called the incomplete accomplishment of the holy life. Cunda! When a teacher appears in the world, he has been out of home for a long time and his fame has spread far, and his disciples have all received instruction, have completed the holy life, have reached the state of peace and ease, have attained their own benefits, are able to receive the Dharma and explain it in detail, when different theories arise, they are able to extinguish them according to the Dharma, and have transformed and accomplished the realization of supernatural powers. This is called the complete and full accomplishment of the holy life.

Cunda! When a teacher appears in the world, he has been out of home for a long time and his fame has spread far, but the nuns have not yet received instruction, have not reached the state of peace and ease, have not attained their own benefits, have not been able to receive the Dharma and explain it in detail, when different theories arise, they are unable to extinguish them according to the Dharma, and have not yet been able to transform and accomplish the realization of supernatural powers. This is called the incomplete accomplishment of the holy life. Cunda! When a teacher appears in the world, he has been out of home for a long time and his fame has spread far, and the nuns have all received instruction, have completed the holy life, have reached the state of peace and ease, have attained their own benefits, are able to receive the Dharma and explain it in detail, when different theories arise, they are able to extinguish them according to the Dharma, and have transformed and accomplished the realization of supernatural powers. This is called the complete and full accomplishment of the holy life. Cunda! The male and female lay followers who extensively cultivate the holy life, up to the transformation and accomplishment of the realization of supernatural powers, are also like this.

Cunda! If the teacher is not in the world, there is no fame, and the benefits and offerings are reduced, then the holy life are not fully accomplished. If the teacher is in the world, his fame and benefits and offerings are all fully accomplished, without reduction, then the holy life are fully accomplished. If the teacher is in the world, his fame and benefits and offerings are all fully accomplished, but the monks are unable to fully accomplish their fame and benefits and offerings, then the holy life are not fully accomplished. If the teacher is in the world, his fame and benefits and offerings are fully accomplished without loss, and the assembly of monks is also fully accomplished, then the holy life are fully accomplished. The assembly of nuns is also like this.

"Cunda! I have been out of home for a long time, my fame has spread far, my disciples have received instruction, reached the state of peace and ease, attained their own benefits, are able to receive the Dharma and explain it to others, when different theories arise, they are able to extinguish them according to the Dharma, have transformed and accomplished the realization of supernatural powers. The nuns, male and female lay followers are also like this. Cunda! I have widely spread the holy life, up to the transformation and accomplishment of the realization of supernatural powers. Cunda! In all the worlds, I have not seen any teacher who has attained fame and benefits and offerings like the Tathāgata, the Arhat, the Perfectly Enlightened One. Cunda! In all the worlds, I have not seen any assembly that has attained fame and benefits and offerings like my assembly. Cunda! If one wishes to speak correctly, one should say that one sees what is invisible. How does one see what is invisible? The complete purity of all holy life is proclaimed and revealed, this is called seeing what is invisible."

At that time, the World Honored One told the bhikṣus: "Udraka Rāmaputra said in the assembly: 'There is seeing and not seeing. What is meant by seeing and not seeing? Like a knife, the blade is visible but not the edge.' Bhikṣus! That son actually used the words of an ignorant ordinary person as a metaphor. Thus, Cunda! If one wishes to speak correctly, one should say that one sees what is invisible. How does one see what is invisible? You should speak correctly and say: 'The complete purity of all holy life is proclaimed and revealed, this is invisible.' Cunda! The discontinuous dharmas cannot be obtained, while the continuous dharmas can be obtained. Cunda! Among all dharmas, the pure practice is like the cream in milk.

At that time, the World Honored One told the bhikṣus: "I have personally realized this Dharma, namely the four foundations of mindfulness, the four bases of supernormal power, the four right efforts, the four dhyānas, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path. You should all be harmonious and united, without disputes. You should all receive the same teachings, be like water and milk. In the Tathāgata's true Dharma, you should all be diligent and quickly attain peace and happiness. Having attained peace and happiness, if there are bhikṣus who speak the Dharma and say: 'The words and meanings spoken by him are incorrect.' Having heard this, the bhikṣus should not say it is so or not so. They should tell those bhikṣus: 'How is it? Venerable ones! My words are like this, your words are like this; my meaning is like this, your meaning is like this. Which is superior? Which is inferior?' If those bhikṣus reply: 'My words are like this, my meaning is like this; your words are like this, your meaning is like this; your words are also superior, your meaning is also superior.' Those bhikṣus speaking this should not be said to be wrong or right. They should admonish those bhikṣus, rebuke them, stop them, and together seek to understand. In this way, all be harmonious and united, without disputes. You should all receive the same teachings, have the same teacher, be like water and milk. In the Tathāgata's true Dharma, you should all be diligent and quickly attain peace and happiness.

Having attained peace and happiness, if there are bhikṣus who speak the Dharma and say: 'The words spoken by him are incorrect, but the meaning is correct.' Having heard this, the bhikṣus should not say it is so or not so. They should tell those bhikṣus: 'How is it? Bhikṣu! My words are like this, your words are like this. Which is correct? Which is incorrect?' If those bhikṣus reply: 'My words are like this, your words are like this. Your words are also superior.' Those bhikṣus speaking this should not be said to be correct or incorrect. They should admonish those bhikṣus, rebuke them, stop them, and together seek to understand. In this way, all be harmonious and united, without disputes. You should all receive the same teachings, have the same teacher, be like water and milk. In the Tathāgata's true Dharma, you should all be diligent and quickly attain peace and happiness.

Having attained peace and happiness, if there are bhikṣus who speak the Dharma and say: 'The words spoken by him are correct, but the meaning is incorrect.' Having heard this, the bhikṣus should not say it is so or not so. They should tell those bhikṣus: 'How is it? Bhikṣu! My meaning is like this, your meaning is like this. Which is correct? Which is incorrect?' If those bhikṣus reply: 'My meaning is like this, your meaning is like this. Your meaning is also superior.' Those bhikṣus speaking this should not be said to be correct or incorrect. They should admonish those bhikṣus, rebuke them, stop them, and together seek to understand. In this way, all be harmonious and united, without disputes. You should all receive the same teachings, have the same teacher, be like water and milk. In the Tathāgata's true Dharma, you should all be diligent and quickly attain peace and happiness.

Having attained peace and happiness, if there are bhikṣus who speak the Dharma and say: 'The words spoken by him are correct, and the meaning is correct.' Having heard this, the bhikṣus should not say it is not so. They should praise those bhikṣus, saying: 'What you say is so, what you say is so.' Therefore, bhikṣus! In the twelve divisions of the sūtras, you should personally attain realization and widely propagate them. They are: the Sūtra of the Thread, the Gāthā Sūtra, the Sūtra of Predictions, the Gāthā Sūtra, the Sūtra of Dharma Phrases, the Sūtra of Correspondences, the Sūtra of Past Causes, the Sūtra of Heavenly Origins, the Extensive Sūtra, the Sūtra of the Unprecedented, the Sūtra of Parables, and the Sūtra of the Great Teaching. You should uphold them well, weigh and contemplate them, and widely expound and distribute them.

"Bhikṣus! The robes I prescribe are either robes from charnel grounds, or robes from householders, or coarse and inferior robes. These robes are sufficient to ward off cold and heat, mosquitoes and flies, and to cover the four limbs. Bhikṣus! The food I prescribe is either alms food, or food from householders. This food is sufficient for oneself. If the body is afflicted with suffering and many afflictions, and it is feared that it will lead to death, then this food is allowed, and one should be content with it. Bhikṣus! The dwelling places I prescribe are either under trees, in the open, in rooms, on towers, in caves, or in various dwelling places. These places are sufficient to ward off cold and heat, wind and rain, mosquitoes and flies, down to quiet places for rest. Bhikṣus! The medicines I prescribe are either feces and urine, or ghee, oil, honey, and molasses. These medicines are sufficient for oneself. If the body is afflicted with suffering and many afflictions, and it is feared that it will lead to death, then these medicines are allowed."

The Buddha said, "There may be non-Buddhist Brahmins who come and say, 'The śramaṇa Śākyas enjoy various pleasures.' If there are such words, you should reply like this: 'You should not say that the śramaṇa Śākyas enjoy various pleasures. Why is that? There are pleasures that the Tathāgata criticizes, and there are pleasures that the Tathāgata praises.' If the non-Buddhist Brahmins ask, 'What pleasures does Gautama criticize?' If there are such words, you should reply, 'The five sense pleasures are delightful and enjoyable, and people are attached to them. What are the five? The eyes know forms, which are delightful and enjoyable, and people are attached to them; the ears hear sounds, the nose knows smells, the tongue knows tastes, and the body knows tactile sensations, which are delightful and enjoyable, and people are attached to them. Good people! These five sense pleasures give rise to joy and pleasure, and this is what the Tathāgata, the Arhat, the Perfectly Enlightened One criticizes. It is like a person who intentionally kills sentient beings and takes it as pleasure. This is what the Tathāgata, the Arhat, the Perfectly Enlightened One criticizes. It is like a person who secretly steals and takes it as pleasure. This is what the Tathāgata criticizes. It is like a person who violates the precepts of purity and takes it as pleasure. This is what the Tathāgata criticizes. It is like a person who intentionally speaks falsehoods and takes it as pleasure. This is what the Tathāgata criticizes. It is like a person who indulges in dissipation and self-indulgence. This is what the Tathāgata criticizes. It is like a person who practices external austerities that are not the right practices taught by the Tathāgata and takes it as pleasure. This is what the Tathāgata criticizes.'

Bhikṣus! The five sense pleasures are criticized by the Tathāgata. What are the five? The eyes know forms, which are delightful and enjoyable, and people are attached to them; the ears hear sounds, the nose knows smells, the tongue knows tastes, and the body knows tactile sensations, which are delightful and enjoyable, and people are attached to them. Such pleasures are not the pleasures of the śramaṇa Śākyas. It is like a person who intentionally kills sentient beings and takes it as pleasure. The śramaṇa Śākyas do not have such pleasures. It is like a person who publicly steals and takes it as pleasure. The śramaṇa Śākyas do not have such pleasures. It is like a person who violates the precepts of purity and takes it as pleasure. The śramaṇa Śākyas do not have such pleasures. It is like a person who intentionally speaks falsehoods and takes it as pleasure. The śramaṇa Śākyas do not have such pleasures. It is like a person who indulges in dissipation and self-indulgence and takes it as pleasure. The śramaṇa Śākyas do not have such pleasures. It is like a person who practices external austerities and takes it as pleasure. The śramaṇa Śākyas do not have such pleasures.

If the non-Buddhist Brahmins ask, 'What pleasures does Gautama praise?' If there are such words, you should reply, 'Good people! There are five sense pleasures that are delightful and enjoyable, and people are attached to them. What are the five? The eyes know forms, which are delightful and enjoyable, and people are attached to them; the ears hear sounds, the nose knows smells, the tongue knows tastes, and the body knows tactile sensations, which are delightful and enjoyable, and people are attached to them. Good people! The pleasures arising from the five sense pleasures should be quickly eliminated. It is like a person who intentionally kills sentient beings and takes it as pleasure. There are such pleasures that should be quickly eliminated. It is like a person who publicly steals and takes it as pleasure. There are such pleasures that should be quickly eliminated. It is like a person who violates the precepts of purity and takes it as pleasure. There are such pleasures that should be quickly eliminated. It is like a person who intentionally speaks falsehoods and takes it as pleasure. There are such pleasures that should be quickly eliminated. It is like a person who indulges in dissipation and self-indulgence and takes it as pleasure. There are such pleasures that should be quickly eliminated. It is like a person who practices external austerities and takes it as pleasure. There are such pleasures that should be quickly eliminated. It is like a person who abandons desire, has no evil dharmas, has initial and sustained thought, and enters the first dhyāna with joy and happiness arising from separation. Such pleasures are praised by the Buddha. It is like a person who eliminates initial and sustained thought, has internal joy, one-pointedness of mind, no initial and sustained thought, and enters the second dhyāna with joy and happiness arising from concentration. Such pleasures are praised by the Buddha. It is like a person who eliminates joy, enters equanimity, knows bodily happiness, is sought by the noble ones, and enters the third dhyāna with mindfulness and one-pointedness of mind. Such pleasures are praised by the Buddha. It is like a person who eliminates pleasure and pain, and joy and sorrow, and enters the fourth dhyāna with purity of mindfulness and equanimity. Such pleasures are praised by the Buddha.'

If there are non-Buddhist Brahmins who ask, 'How many fruits and merits do you seek in this pleasure?' you should reply, 'This pleasure has seven fruits and merits. What are the seven? In this present life, one attains the realization of the path. Even if one does not attain it, at the time of death, one will attain the realization of the path. If one does not attain it at the time of death, one will exhaust the five lower fetters and attain parinirvāṇa in the intermediate state, in the next life, through practice, without practice, or in the Akaniṣṭha heaven. Good people! These are the seven fruits and merits of this pleasure. Good people! If a bhikṣu on the stage of learning desires to ascend and seek a place of peace, but has not eliminated the five hindrances, what are the five? The hindrances of sensual desire, ill-will, sloth and torpor, restlessness and remorse, and doubt. If that bhikṣu on the stage of learning desires to ascend and seek a place of peace, but has not eliminated the five hindrances, he will not be able to diligently cultivate the four foundations of mindfulness and the seven factors of awakening. If he desires to attain the supramundane dharmas, the increase of noble wisdom, and to know and see, it is impossible. Good people! If a bhikṣu on the stage of learning desires to ascend and seek a place of peace, and is able to eliminate the five hindrances - the hindrances of sensual desire, ill-will, sloth and torpor, restlessness and remorse, and doubt. If he is able to diligently cultivate the four foundations of mindfulness and the seven factors of awakening, and desires to attain the supramundane dharmas, the increase of noble wisdom, and to know and see, it is possible. Good people! If there is a bhikṣu who has exhausted the taints, is an arhat, has accomplished what was to be done, has laid down the heavy burden, has attained his own benefit, has exhausted all bonds and afflictions, is liberated by right knowledge, and is free from nine things. What are the nine? First, not killing, second, not stealing, third, not engaging in sexual misconduct, fourth, not speaking falsehoods, fifth, not abandoning the path, sixth, not following desire, seventh, not following anger, eighth, not following fear, and ninth, not following delusion. Good people! This is called an arhat who has exhausted the taints, has accomplished what was to be done, has laid down the heavy burden, has attained his own benefit, has exhausted all bonds, is liberated by right knowledge, and is free from nine things.'

If there are non-Buddhist Brahmins who say, 'The Śramaṇa Śākyas have a Dharma of non-abiding,' you should reply, 'Good people! Do not say that the Śramaṇa Śākyas have a Dharma of non-abiding. Why is that? The Dharma of the Śramaṇa Śākyas is always abiding, immovable, like a door frame that is always abiding and immovable. The Śramaṇa Śākyas are also like that, their Dharma is always abiding, without moving.' If there are non-Buddhist Brahmins who say, 'The Śramaṇa Gautama knows all past things, but does not know future things,' 'Those bhikṣus and those non-Buddhist Brahmins have different knowledge and different views. Their words are false. The Tathāgata knows and sees all past things as if they were right before his eyes. He has the knowledge of the path regarding the future. As for past things, if they are false and unreal, not worth rejoicing in, and not beneficial, the Buddha does not speak of them. If past things are real, but not worth rejoicing in, and not beneficial, the Buddha also does not speak of them. If past things are real and worth rejoicing in, but not beneficial, the Buddha also does not speak of them. If past things are real, worth rejoicing in, and beneficial, the Tathāgata knows them all before speaking of them. The same is true for the future and present. The Tathāgata speaks at the right time, speaks the truth, speaks the meaning, speaks the benefit, speaks the Dharma, and speaks the Vinaya, without falsehood. The Buddha attained supreme perfect enlightenment in the first watch of the night, and in the last watch of the night, all that he spoke in between was true. Therefore he is called the Tathāgata. Furthermore, the Tathāgata's words accord with reality, and reality accords with his words. Therefore he is called the Tathāgata. What is the meaning of 'Perfectly Enlightened One'? The Buddha knows, sees, eliminates, and awakens to all that is to be known. The Buddha fully knows and awakens to all. Therefore he is called the Perfectly Enlightened One.'

If there are non-Buddhist Brahmins who say, 'The world is permanent, only this is true, the rest is false.' Or they say, 'The world is impermanent, only this is true, the rest is false.' Or they say, 'The world is both permanent and impermanent, only this is true, the rest is false.' Or they say, 'The world is neither permanent nor impermanent, only this is true, the rest is false.' Or they say, 'The world has an end, only this is true, the rest is false.' Or they say, 'The world has no end, only this is true, the rest is false.' Or they say, 'The world has both an end and no end, only this is true, the rest is false.' Or they say, 'The world has neither an end nor no end, only this is true, the rest is false.' Or they say, 'This life is the body, only this is true, the rest is false.' Or they say, 'This life is not the body, only this is true, the rest is false.' Or they say, 'Life is different from the body, only this is true, the rest is false.' Or they say, 'Life is not different from the body, only this is true, the rest is false.' Or they say, 'The Tathāgata has an end, only this is true, the rest is false.' Or they say, 'The Tathāgata has no end, only this is true, the rest is false.' Or they say, 'The Tathāgata has both an end and no end, only this is true, the rest is false.' Or they say, 'The Tathāgata has neither an end nor no end, only this is true, the rest is false.' Those who have these views are called those who have the original views and the original birth. I now declare to you that 'the world is permanent, - up to the Tathāgata has neither an end nor no end, only this is true, the rest is false.' This is the original view and the original birth. I declare it to you.

As for what has not been seen and not yet arisen, I also declare it. What has not been seen and not yet arisen that I declare? 'Form is me, ending with thought.' 'Formless is me, ending with thought.' 'Both form and formless are me, ending with thought.' 'Neither form nor formless is me, ending with thought.' 'I have an end, I am endless.' 'I have both an end and no end.' 'I am neither finite nor infinite, ending with thought.' 'I have happiness, ending with thought.' 'I have no happiness, ending with thought.' 'I have both happiness and suffering, ending with thought.' 'I have neither happiness nor suffering, ending with thought.' 'One thought is me, ending with thought.' 'Various thoughts are me, ending with thought.' 'Few thoughts are me, ending with thought.' 'Immeasurable thoughts are me, ending with thought.' This is true, the rest is false. This is the original view and the original birth that I declare.

There are some śramaṇas and brāhmaṇas who have such theories and such views: 'This world is permanent, only this is true, the rest is false, - up to immeasurable thoughts are me, only this is true, the rest is false.' Those śramaṇas and brāhmaṇas say and see like this: 'This is true, the rest is false.' I should tell them: 'You really make such theories. How can you say that this world is permanent? This is true, the rest is false? The Buddha does not allow this. Why? Among these views, each has afflictions. I reason that among all śramaṇas and brāhmaṇas, there is none equal to me, let alone surpassing me. These wrong views are just words. We should not discuss them, - up to immeasurable thoughts are me, it is also like this.'

There are some śramaṇas and brāhmaṇas who say: 'This world is self-created.' Some śramaṇas and brāhmaṇas say: 'This world is created by others.' Some say: 'Self-created and created by others.' Some say: 'Not self-created, not created by others, but suddenly exists.' Those śramaṇas and brāhmaṇas who say the world is self-created, all of those śramaṇas and brāhmaṇas are based on contact as a condition. If they can speak apart from the condition of contact, it is impossible. Why? Because of the six sense bases, there is contact. Because of contact, there is feeling. Because of feeling, there is craving. Because of craving, there is grasping. Because of grasping, there is becoming. Because of becoming, there is birth. Because of birth, there is old age, death, sorrow, lamentation, suffering, and distress, the great mass of suffering. If there are no six sense bases, there is no contact. Without contact, there is no feeling. Without feeling, there is no craving. Without craving, there is no grasping. Without grasping, there is no becoming. Without becoming, there is no birth. Without birth, there is no old age, death, sorrow, lamentation, suffering, and distress, the great mass of suffering. Also, saying that this world is created by others, also saying that this world is self-created and created by others, also saying that this world is neither self-created nor created by others, but suddenly exists, is also like this, based on contact, without contact, there is none.

The Buddha told the bhikṣus: "If one wishes to eliminate these wrong and evil views, one should cultivate three practices in the four foundations of mindfulness. How do bhikṣus eliminate these evils and cultivate three practices in the four foundations of mindfulness? Bhikṣus, contemplating the body internally with the body, diligently and tirelessly, remembering without forgetting, eliminating worldly greed and sorrow; contemplating the body externally with the body, diligently and tirelessly, remembering without forgetting, eliminating worldly greed and sorrow; contemplating the body internally and externally with the body, remembering without forgetting, eliminating worldly greed and sorrow; contemplating feelings, mind, and dharmas, is also like this. This is eliminating the dharmas of various evils, cultivating three practices in the four foundations of mindfulness. There are eight liberations. What are the eight? Contemplating form with form is the first liberation. Internally without form-conceptions, externally contemplating form is the second liberation. Pure liberation is the third liberation. Transcending form-conceptions, extinguishing opposing conceptions, abiding in the space-pervading-cognition-base is the fourth liberation. Abandoning the space-pervading-cognition-base, abiding in the cognition-base is the fifth liberation. Abandoning the cognition-base, abiding in the non-discrimination-cognition-base is the sixth liberation. Abandoning the non-discrimination-cognition-base, abiding in the neither-discrimination-nor-non-discrimination-cognition-base is the seventh liberation. Cessation of cognition and feeling is the eighth liberation."

At that time, Ānanda was behind the World-Honored One, holding a fan to fan the Buddha. He then bared his right shoulder, touched his right knee to the ground, joined his palms, and said to the Buddha: "How wonderful, World-Honored One! This Dharma is pure and subtle, the foremost. What should it be called? How should it be upheld?"

The Buddha told Ānanda: "This sūtra is called 'Pure'. You should uphold it purely."

At that time, Ānanda, having heard the Buddha's teaching, joyfully upheld it.