18 （一八）自欢喜经

Thus have I heard:

At one time, the Buddha was staying in the city of Nandiha in the Pāpālasa mango grove, together with a great assembly of 1,250 bhikṣus.

At that time, the elder Śāriputra was in a secluded place, silently thinking to himself, "I am certain that the wisdom, supernatural powers, merits, and spiritual power of śramaṇas and brāhmaṇas in the past, future, and present are not equal to that of the Tathāgata, Arhat, Perfectly Enlightened One." Then Śāriputra rose from his quiet room and went to where the World-Honored One was. He bowed his head at the Buddha's feet, sat to one side, and said to the Buddha, "Just now in my quiet room, I was silently reflecting: The wisdom, supernatural powers, merits, and spiritual power of śramaṇas and brāhmaṇas in the past, future, and present are not equal to that of the Tathāgata, Arhat, Perfectly Enlightened One."

The Buddha told Śāriputra, "Excellent! Excellent! You are able to speak such words before the Buddha, to uphold them single-mindedly, and to roar the true lion's roar. No other śramaṇa or brāhmaṇa can match you. How is it, Śāriputra? Can you know the thoughts in the minds of the Buddhas of the past? Do you know that those Buddhas had such precepts, such Dharma, such wisdom, such liberation, and such liberation hall?"

He replied, "I do not know."

"How is it, Śāriputra? Can you know the thoughts in the minds of the Buddhas of the future? Do you know that those Buddhas will have such precepts, such Dharma, such wisdom, such liberation, and such liberation hall?"

He replied, "I do not know."

"How is it, Śāriputra? Can you know the thoughts in my mind as the Tathāgata, Arhat, Perfectly Enlightened One? Do you know that I have such precepts, such Dharma, such wisdom, such liberation, and such liberation hall?"

He replied, "I do not know."

He further said to Śāriputra, "You cannot know the thoughts in the minds of the Tathāgatas, Arhats, Perfectly Enlightened Ones of the past, future, and present. Why do you have such a definite thought? What is the basis for this thought? You insist on it and roar like a lion, saying, 'I definitely know that the wisdom, supernatural powers, virtues, and power of the path of the śramaṇas and brāhmaṇas of the past, future, and present are equal to the Tathāgata, Arhat, Perfectly Enlightened One.' Others will not believe your words."

Śāriputra said to the Buddha, "I cannot know the thoughts in the minds of the Buddhas of the past, future, and present. But I can know the general characteristics of the Dharma. The Tathāgata teaches the Dharma to me, higher and more wonderful. He teaches the black and white dharmas, the conditioned and unconditioned dharmas, the illuminating and non-illuminating dharmas. The Tathāgata's teachings are higher and more wonderful. Having heard the Dharma, I know each dharma and have reached the ultimate in the Dharma. I believe in the Tathāgata, Arhat, Perfectly Enlightened One. I believe that the Tathāgata's Dharma is well distinguished. I believe that the Tathāgata has accomplished the cessation of all suffering. Among all good dharmas, this is the supreme. The World-Honored One's wisdom is unsurpassed, his supernatural powers are unsurpassed. Among all śramaṇas and brāhmaṇas in the world, none can be equal to the Tathāgata, let alone surpass him.

The World-Honored One's teaching of the Dharma has a higher level, namely, the teaching of the precepts. The teaching of the precepts refers to the four foundations of mindfulness, the four right efforts, the four bases of supernatural power, the four dhyānas, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path. This is the unsurpassed teaching of the precepts. Wisdom is unsurpassed, supernatural powers are unsurpassed. Among all śramaṇas and brāhmaṇas in the world, none can be equal to the Tathāgata, let alone surpass him.

The World-Honored One's teaching of the Dharma has a higher level, namely, the teaching of controlling the sense faculties. Controlling the sense faculties refers to the eyes and forms, the ears and sounds, the nose and smells, the tongue and tastes, the body and tactile objects, and the mind and dharmas. The Tathāgatas, Arhats, Perfectly Enlightened Ones of the past also controlled these sense faculties, namely, the eyes and forms, - up to the mind and dharmas; the Tathāgatas, Arhats, Perfectly Enlightened Ones of the future will also control these sense faculties, namely, the eyes and forms, - up to the mind and dharmas; now I, the Tathāgata, Arhat, Perfectly Enlightened One, also control these sense faculties, namely, the eyes and forms, - up to the mind and dharmas. This teaching is unsurpassed, with none able to surpass it. Wisdom is unsurpassed, supernatural powers are unsurpassed. Among all śramaṇas and brāhmaṇas in the world, none can be equal to the Tathāgata, let alone surpass him.

The World-Honored One's teaching of the Dharma has a higher level, namely, the teaching of entering the womb. Entering the womb refers to the first type of entering the womb, abiding, and leaving in a confused manner; the second type of entering in a non-confused manner, abiding in a confused manner, and leaving in a confused manner; the third type of entering in a non-confused manner, abiding in a non-confused manner, but leaving in a confused manner; and the fourth type of entering in a non-confused manner, abiding in a non-confused manner, and leaving in a non-confused manner. The fourth type of entering the womb, abiding, and leaving in a non-confused manner is the highest. This teaching is unsurpassed, with none able to surpass it. Wisdom is unsurpassed, supernatural powers are unsurpassed. Among all śramaṇas and brāhmaṇas in the world, none can be equal to the Tathāgata, let alone surpass him.

The Tathāgata's teaching of the Dharma has a higher level, namely, the teaching of the path. The path refers to the various methods used by śramaṇas and brāhmaṇas to enter the concentration of meditative absorption and wisdom, and to cultivate the mindfulness of the mind according to the concentration. They rely on desire, detachment, cessation, and the Dharma of liberation; diligence, joy, tranquility, concentration, and equanimity. These are the highest teachings, with unsurpassed wisdom and supernatural powers. Among all śramaṇas and brāhmaṇas in the world, none can be equal to the Tathāgata, let alone surpass him.

The Tathāgata's teaching of the Dharma has a higher level, namely, the teaching of cessation. Cessation refers to the slow attainment of the cessation of suffering, which is both inferior and lowly; the quick attainment of the cessation of suffering, which is only lowly; the slow attainment of the cessation of pleasure, which is only slow and lowly; and the quick attainment of the cessation of pleasure, which is not extensive and universal. Because it is not extensive and universal, it is called inferior and lowly. Now the Tathāgata quickly attains the cessation of pleasure, and it is also extensive and universal. Even gods and humans see his supernatural transformations.

Śāriputra said to the Buddha, "The Tathāgata's teaching of the Dharma is the most subtle and supreme. Even women can uphold it, exhaust their afflictions, attain the non-afflicted, and attain liberation of mind and liberation through wisdom in this very life. They realize for themselves that birth and death are exhausted, the practice of purity is established, what was to be done is done, and they will not undergo further rebirth. This is the Tathāgata's teaching of the unsurpassed cessation. This Dharma is unsurpassed, with no remaining wisdom and no remaining supernatural powers. Among all śramaṇas and brāhmaṇas in the world, none can be equal to the Tathāgata, let alone surpass him.

The Tathāgata's teaching of the Dharma has a higher level, namely, the teaching of pure speech. Pure speech means that the World-Honored One, among all śramaṇas and brāhmaṇas, does not speak meaningless and false words. His speech does not seek victory, nor does it form factions. His speech is gentle and does not miss the right time. His speech is not empty. This is called pure speech. This Dharma is unsurpassed, with no remaining wisdom and no remaining supernatural powers. Among all śramaṇas and brāhmaṇas in the world, none can be equal to the Tathāgata, let alone surpass him.

The Tathāgata's teaching of the Dharma has a higher level, namely, the teaching of fixed views. The fixed views are that there are śramaṇas and brāhmaṇas who use various means to enter the concentration of the mind and, according to the mind in concentration, observe from the head to the feet, from the feet to the head, the skin and flesh inside and outside, only the impure hair, body hair, nails, liver, lungs, intestines, stomach, spleen, kidneys, five viscera, sweat, fat, marrow, brain, feces, urine, snot, and tears, the impure things that are smelly and not worth coveting. This is the first fixed view. The śramaṇas and brāhmaṇas use various means to enter the concentration of the mind, according to the mind in concentration, remove the impure things outside the skin and flesh, and only observe the white bones and teeth. This is the second fixed view. The śramaṇas and brāhmaṇas use various means to enter the concentration of the mind, according to the mind in concentration, remove the impure things outside the skin and flesh and the white bones, and only observe where the consciousness is located, whether in this world or the next. If it is not cut off in this world, it is not cut off in the next. If it is not liberated in this world, it is not liberated in the next. This is the third fixed view. The śramaṇas and brāhmaṇas use various means to enter the concentration of the mind, according to the mind in concentration, remove the impure things outside the skin and flesh and the white bones, and again observe the consciousness. The consciousness is in the next world, not in this world. It is cut off in this world, but not cut off in the next. It is liberated in this world, but not liberated in the next. This is the fourth fixed view. The śramaṇas and brāhmaṇas use various means to enter the concentration of the mind, according to the mind in concentration, remove the impure things outside the skin and flesh and the white bones, and again observe the consciousness. It is not in this world, nor in the next. Both are cut off, and both are liberated. This is the fifth fixed view. This Dharma is unsurpassed, with no remaining wisdom and no remaining supernatural powers. Among all śramaṇas and brāhmaṇas in the world, none can be equal to the Tathāgata, let alone surpass him.

The Tathāgata's teaching of the Dharma has a higher level, namely, the teaching of the eternal Dharma. The eternal Dharma means that there are śramaṇas and brāhmaṇas who use various means to enter the concentration of the mind and, according to the mind in concentration, remember and recognize the twenty eons of formation and destruction in the world. They say: 'The world is eternally existent. This is true, the rest is false. Why is that? Because I remember and recognize it, I know there are these eons of formation and destruction. The past eons I do not know, and the future eons I also do not know.' This person, morning and evening, with ignorance, says: 'The world is eternally existent. Only this is true, the rest is false.' This is the first eternal Dharma. The śramaṇas and brāhmaṇas use various means to enter the concentration of the mind, according to the mind in concentration, remember and recognize the forty eons of formation and destruction. They say: 'This world is eternal. This is true, the rest is false. Why is that? Because I remember and recognize it, I know the eons of formation and destruction. I can also go beyond this and know the past eons of formation and destruction. I do not know the future eons of formation and destruction.' This is said to know the beginning, not the end. This person, morning and evening, with ignorance, says: 'The world is eternally existent. Only this is true, the rest is false.' This is the second eternal Dharma. The śramaṇas and brāhmaṇas use various means to enter the concentration of the mind, according to the mind in concentration, remember and recognize the eighty eons of formation and destruction. They say: 'This world is eternal. The rest is false. Why is that? Because I remember and recognize it, I know there are eons of formation and destruction. I can also go beyond this and know the past eons of formation and destruction. I also know the future eons of formation and destruction.' This person, morning and evening, with ignorance, says: 'The world is eternally existent. Only this is true, the rest is false.' This is the third eternal Dharma. This Dharma is unsurpassed, with no remaining wisdom and no remaining supernatural powers. Among all śramaṇas and brāhmaṇas in the world, none can be equal to the Tathāgata, let alone surpass him.

The Tathāgata's teaching of the Dharma has a higher level, namely, the teaching of observation. Observation means that there are śramaṇas and brāhmaṇas who observe others' minds with thoughts, saying: 'This mind is like this, that mind is like that.' When they think like this, it may be true or false. This is the first observation. The śramaṇas and brāhmaṇas do not observe with thoughts, but hear the words of various gods and non-humans, and say to them: 'Your mind is like this, your mind is like that.' This may also be true or false. This is the second observation. There are śramaṇas and brāhmaṇas who do not observe with thoughts, nor hear the words of various gods and non-humans, but observe their own bodies and listen to others' words, and say to others: 'Your mind is like this, your mind is like that.' This may also be true or false. This is the third observation. There are śramaṇas and brāhmaṇas who do not observe with thoughts, nor hear the words of various gods and non-humans, nor observe themselves or others, but after removing thoughts and observations, attain the concentration of the mind and observe others' minds, and say to them: 'Your mind is like this, your mind is like that.' Such observation is true. This is the fourth observation. This Dharma is unsurpassed, with no remaining wisdom and no remaining supernatural powers. Among all śramaṇas and brāhmaṇas in the world, none can be equal to the Tathāgata, let alone surpass him.

The Tathāgata's teaching of the Dharma has a higher level, namely, the teaching of instruction. Instruction means that there are people who do not violate the instructions, exhaust the contaminants and accomplish the non-contaminants, attain liberation of the mind and wisdom, and realize for themselves in this very life that birth and death are exhausted, the holy life has been established, what was to be done has been accomplished, and they will not enter into any future existence. This is the first instruction. There are people who do not violate the instructions, exhaust the five lower fetters, attain parinirvāṇa there, and do not return to this world. This is the second instruction. There are people who do not violate the instructions, exhaust the three fetters, and thin out desire, anger, and delusion, attaining the state of once-returner, returning to this world and attaining parinirvāṇa. This is the third instruction. There are people who do not violate the instructions, exhaust the three fetters, attain the state of stream-enterer, and after at most seven rebirths, will definitely attain the fruit of the path, not falling into the evil destinies. This is the fourth instruction. This Dharma is unsurpassed, with no remaining wisdom and no remaining supernatural powers. Among all śramaṇas and brāhmaṇas in the world, none can be equal to the Tathāgata, let alone surpass him.

The Tathāgata's teaching of the Dharma has a higher level, namely, teaching others the Dharma to purify their precepts. Precept purity means that there are śramaṇas and brāhmaṇas whose words are sincere, without double-tonguedness, always respectful and reverent, abandoning sleepiness, not harboring deceit, not speaking falsely, not predicting good or bad fortune for worldly people, not boasting about what they have obtained from others to show others, seeking more benefits for others, sitting in meditation and cultivating wisdom, with unimpeded eloquence, single-mindedly not distracted, diligently not lazy. This Dharma is unsurpassed, with no remaining wisdom and no remaining supernatural powers. Among all śramaṇas and brāhmaṇas in the world, none can be equal to the Tathāgata, let alone surpass him.

The Tathāgata's teaching of the Dharma has a higher level, namely, the wisdom of liberation. The wisdom of liberation means that the World-Honored One, due to other causes and conditions, thinks to himself: 'This person is a stream-enterer, this is a once-returner, this is a non-returner, this is an arhat.' This Dharma is unsurpassed, with no remaining wisdom and no remaining supernatural powers. Among all śramaṇas and brāhmaṇas in the world, none can be equal to the Tathāgata, let alone surpass him.

The Tathāgata's teaching of the Dharma has a higher level, namely, the wisdom of self-knowledge of past lives. Śramaṇas and brāhmaṇas use various means to enter the samādhi of concentration, and according to the mind of samādhi, they can recall their past lives in countless eons, one life, two lives, up to hundreds of thousands of lives, eons of formation and eons of destruction. They can recall countless eons of their lives in such-and-such places, with such-and-such names, such-and-such clans, such-and-such lifespans, such-and-such food and drink, such-and-such suffering and happiness, being born here and there, and being born here from there. They can recall the countless eons of their past lives in various ways. Day and night, they always remember what they have experienced. They know that this is form, this is formless, this is thought, this is formless, this is not formless, and they can recall and know all the countless eons of their past lives. This Dharma is unsurpassed, with no remaining wisdom and no remaining supernatural powers. Among all śramaṇas and brāhmaṇas in the world, none can be equal to the Tathāgata, let alone surpass him.

The Tathāgata's teaching of the Dharma has a higher level, namely, the wisdom of the divine eye. The wisdom of the divine eye means that śramaṇas and brāhmaṇas use various means to enter the samādhi of concentration, and according to the mind of samādhi, they can observe all sentient beings, those who die and are born, those with good and bad appearances, those in good and bad destinies, those who are good and bad, and those who act according to their deeds. They can see and know all of this. Some sentient beings perform evil deeds with the body, speech, and mind, slander the sages, and have wrong views. When their bodies perish and their lives end, they fall into the three evil destinies. Some sentient beings perform good deeds with the body, speech, and mind, do not slander the sages, and have right views. When their bodies perish and their lives end, they are reborn among humans and gods. With the pure divine eye, they can observe all sentient beings and know and see them as they truly are. This Dharma is unsurpassed, with no remaining wisdom and no remaining supernatural powers. Among all śramaṇas and brāhmaṇas in the world, none can be equal to the Tathāgata, let alone surpass him.

"The Tathāgata's teaching of the Dharma has a higher level, namely, the realization of supernatural powers. The realization of supernatural powers means that śramaṇas and brāhmaṇas use various means to enter the samādhi of concentration, and according to the mind of samādhi, they can perform countless supernatural powers. They can transform one body into countless bodies, and combine countless bodies into one body. They can pass through stone walls without obstruction, and sit cross-legged in the sky. They can enter and exit the ground as if in water, and walk on water as if on land. Their bodies emit smoke and fire like a burning pile of fire. They can touch the sun and moon with their hands, and stand up to reach the Brahma Heaven. If śramaṇas and brāhmaṇas claim to have these supernatural powers, they should be told: 'These supernatural powers exist, they are not nonexistent. These supernatural powers are inferior and inferior, practiced by ordinary people, not cultivated by the sages. If a bhikṣu is not stained by the desirable forms in the world, abandons them, and practices accordingly, this is called the supernatural power of the sages. He is not disgusted with the undesirable forms, abandons them, and practices accordingly, this is called the supernatural power of the sages. He abandons both the desirable and undesirable forms in the world, cultivates equanimity, and does not forget the practice, this is called the supernatural power of the sages. It is like the World-Honored One, who is diligent and courageous, has great wisdom, knowledge, and understanding, and has attained the highest understanding, thus called 'equally awakened'. The World-Honored One now does not delight in desires, does not delight in the inferior practices of ordinary people, and does not labor to experience suffering. If the World-Honored One wishes to eliminate the evil dharmas, with perception and contemplation, joy and pleasure arising from separation, he can dwell in the first dhyāna, thus able to eliminate the evil dhyāna, with perception and contemplation, joy and pleasure arising from separation, and dwell in the first dhyāna; the second, third, and fourth dhyānas are also like this. He is diligent and courageous, has great wisdom, knowledge, and understanding, and has attained the highest understanding, thus called 'equally awakened'."

The Buddha told Śāriputra, "If a non-Buddhist ascetic comes and asks you, 'Are past śramaṇas and brāhmaṇas equal to Śramaṇa Gautama?' how would you answer? They will further ask, 'Are future śramaṇas and brāhmaṇas equal to Śramaṇa Gautama?' how would you answer? They will further ask, 'Are present śramaṇas and brāhmaṇas equal to Śramaṇa Gautama?' how would you answer? "

At that time, Śāriputra said to the Buddha, "If someone asks, 'Are past śramaṇas and brāhmaṇas equal to the Buddha?' you should answer, 'Yes.' If they ask, 'Are future śramaṇas and brāhmaṇas equal to the Buddha?' you should answer, 'Yes.' If they ask, 'Are present śramaṇas and brāhmaṇas equal to the Buddha?' you should answer, 'No.'"

The Buddha told Śāriputra, "Those non-Buddhist ascetics may further ask, 'Why do you sometimes say yes and sometimes say no?' How would you answer?"

Śāriputra said, "I would answer them, 'The past Tathāgatas are equal to the Tathāgata, and the future Tathāgatas will be equal to the Tathāgata. I have personally heard it from the Buddha. If you want the present Tathāgatas to be equal to the Tathāgata, it is impossible.' World-Honored One! If I answer according to what I have heard, in accordance with the Dharma and following the Dharma, will there be no fault?"

The Buddha said, "Answering like that, in accordance with the Dharma and following the Dharma, is not wrong. Because the past Tathāgatas are equal to me, and the future Tathāgatas will be equal to me. If you want two Buddhas to appear in the present world, it is impossible."

At that time, Venerable Uttara was behind the World-Honored One, holding a fan and fanning the Buddha. The Buddha told him, "Uttara! You should observe the World-Honored One's contentment with few desires. Now I have great spiritual power and great majestic virtue, yet I am content with few desires and do not delight in desires. Uttara! If other śramaṇas and brāhmaṇas can diligently cultivate and attain even one Dharma in this teaching, they should raise a banner and proclaim to the four directions, 'The Tathāgata is now content with few desires. Now observe the Tathāgata's contentment with few desires. The Tathāgata has great spiritual power and great majestic virtue, yet does not dwell in desires.'"

At that time, Venerable Uttara adjusted his robes, bared his right shoulder, touched his right knee to the ground, joined his palms, and said to the Buddha, "How wonderful! World-Honored One! Few have the contentment with few desires like the World-Honored One. The World-Honored One has great spiritual power and great majestic virtue, yet does not dwell in desires. If other śramaṇas and brāhmaṇas can diligently cultivate and attain even one Dharma in this teaching, they will be able to raise a banner and proclaim to the four directions, 'The World-Honored One is now content with few desires.' Śāriputra! You should often teach this Dharma to the bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās. If they have doubts about the Buddha, Dharma, and Saṃgha, or the path, hearing this teaching will remove their doubts and entanglements."

At that time, the World-Honored One told Śāriputra, "You should often teach this Dharma to the bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās. Why is that? Those who have doubts about the Buddha, Dharma, Saṃgha, or the path, upon hearing your teaching, will attain understanding."

He replied, "Yes, World-Honored One!"

At that time, Śāriputra often taught the Dharma to the bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās. It was for the sake of purifying himself that he was called the Pure Sutra.

At that time, Śāriputra, having heard the Buddha's teaching, joyfully accepted and practiced it.