20 （二〇）阿摩昼经

Thus have I heard:

Once, the Buddha was traveling in the country of Kusumapura, together with a great assembly of 1,250 bhikṣus. He arrived at the village of Icchaṅgala Kusumapura, a brāhman village, and stayed overnight in the Icchaṅgala Grove.

At that time, there was a brāhman named Vīradatta who lived in the village of Ujjayinī. The village was prosperous and the people were thriving. King Prasenajit granted this village to the brāhman Vīradatta as a brahmin's share. This brāhman had been born into a family of seven generations of pure ancestry, not slighted by others. He was well-versed in the three ancient texts and was able to discern various scriptures. He was also skilled in the methods of divining the characteristics of great men and performing sacrificial rites. He had five hundred disciples whom he taught without cease. His foremost disciple was named Āmrapālī, who had been born into a family of seven generations of pure ancestry, not slighted by others. He was well-versed in the three ancient texts and was able to discern various scriptures. He was also skilled in the methods of divining the characteristics of great men and performing sacrificial rites. He also had five hundred disciples whom he taught without cease, no different from his teacher.

At that time, the brāhman Vīradatta heard that the śramaṇa Gautama, the son of the Śākya clan, had renounced the householder's life, attained the path, and was traveling with a great assembly of 1,250 bhikṣus. He had arrived at the brāhman village of Icchaṅgala Kusumapura and was staying in the Icchaṅgala Grove. He had a great reputation that spread throughout the world. He was a Tathāgata, an Arhat, a Perfectly Enlightened One, endowed with the ten titles. Among devas, humans, Māra, Brahmā, śramaṇas, and brāhmaṇas, he had personally realized and taught the Dharma, with its excellent meaning and flavor, and pure practice. Such a true person should be visited and seen. I should now go and see the śramaṇa Gautama to determine whether he truly has the thirty-two marks and whether his fame is true. By what means can I see the Buddha's marks? He further thought to himself: Now my disciple Āmrapālī has been born into a family of seven generations of pure ancestry, not slighted by others. He is well-versed in the three ancient texts and is able to discern various scriptures. He is also skilled in the methods of divining the characteristics of great men and performing sacrificial rites. Only this person can be sent to observe the Buddha to know whether the marks exist or not.

At that time, the brāhman Vīradatta immediately ordered his disciple Āmrapālī and said to him: "Go and observe the śramaṇa Gautama. Do you see whether he truly has the thirty-two marks or not?"

At that time, Āmrapālī immediately replied to his teacher: "By what means can I observe the marks of Gautama to know whether they are true or false?"

The teacher then replied: "I will now tell you, one who is fully endowed with the thirty-two marks of a great person will certainly go to one of two places, there is no doubt. If he stays at home, he will become a wheel-turning sage king, ruling the four continents, governing the people and subjects with the Dharma, and being fully endowed with the seven treasures: first, the golden wheel treasure, second, the white elephant treasure, third, the dark horse treasure, fourth, the divine jewel treasure, fifth, the jade woman treasure, sixth, the householder treasure, and seventh, the military commander treasure. The king will have a thousand sons, brave and wise, subduing enemies without the use of weapons and armies, bringing peace to the world. If he does not enjoy worldly life, but leaves home to seek the Way, he will become a Tathāgata, Arhat, Perfectly Enlightened One, fully endowed with the ten titles. By this, you can know whether Gautama is true or false."

At that time, Āmrapālī, having received the teacher's instruction, immediately prepared a jeweled carriage and, together with five hundred brāhman students, left the village in the morning to go to the Iśīka Grove. Upon arrival, he alighted from the carriage and walked to where the World-Honored One was. The Buddha sat while he stood, and the Buddha stood while he sat. In between, they discussed the principles of the Dharma. The Buddha said to the brāhman: "Have you ever discussed with the elder brāhman elders like this?"

The brāhman said to the Buddha: "What does this mean?"

The Buddha said to the brāhman: "When I sit, you stand. When I stand, you sit. In between, we discuss the Dharma. Is your teacher's Dharma discussion like this?"

The brāhman said to the Buddha: "In our brāhman Dharma discussion, when sitting, we all sit. When standing, we all stand. When lying down, we all lie down. Now these śramaṇas have ruined their appearance, are single, humble, inferior, and practice dark and obscure teachings. When discussing the Dharma with them, there is no sitting or standing."

At that time, the World-Honored One said to him: "You, brāhman, are not yet tamed."

At that time, when the brāhman heard the World-Honored One address him as "you" and also heard that he was not yet tamed, he became angry and slandered the Buddha, saying: "This son of the Śākya clan is good at harboring jealousy and evil, and has no righteous Dharma."

The Buddha said to the brāhman: "What faults do the sons of the Śākya clan have compared to you?"

The brāhman said: "Once, I had a minor matter to attend to for my teacher in the country of Kapilavastu of the Śākya clan. At that time, many sons of the Śākya clan were gathered in the lecture hall for some minor reason. When they saw me coming from afar, they treated me with contempt and ridicule, not following proper etiquette and not showing respect."

The Buddha said to the brāhman: "Those sons of the Śākya clan are still in their own country, enjoying themselves freely, just like birds in their own forest, coming and going freely. The sons of the Śākya clan enjoy themselves freely in their own country in the same way."

The brāhman said to the Buddha: "In the world, there are four castes - kṣatriyas, brāhmaṇas, vaiśyas, and śūdras. The other three castes always respect, honor, and make offerings to brāhmaṇas. Those sons of the Śākya clan should not be like that. Those Śākyas are vulgar, lowly, and inferior, yet they do not respect me, a brāhmaṇa."

At that time, the World-Honored One silently thought to himself: "This brāhman son repeatedly insults me with vulgar words. Should I now speak of his past causes and conditions to subdue him?" The Buddha asked the brāhman: "What is your family name?"

The brāhman replied: "My family name is Śroṇakoṭīviṃśa."

The Buddha told the brāhman: "If your family name is that, then you are a slave of the Śākya family."

At that time, the five hundred brāhman disciples all raised their voices and said to the Buddha: "Do not say that this brāhman is a slave of the Śākya family! Why is that? This great brāhman is a true noble son, with a handsome appearance, eloquent and responsive, widely learned and well-versed, worthy to converse with Gautama."

At that time, the World-Honored One told the five hundred brāhman disciples: "If your teacher is not as you say, then abandon your teacher and discuss with me; but if your teacher has the above qualities as you say, then you should remain silent and discuss with your teacher."

At that time, the five hundred brāhman disciples said to the Buddha: "We will all remain silent and listen to the discussion with our teacher." At that time, the five hundred brāhman disciples all remained silent.

At that time, the World-Honored One said to Āmrapālī: "Long ago, in the past, there was a king named Śaṅkha. The king had four sons: the first was named Mukha-prabha, the second was named Hastyaśna, the third was named Rājñi, and the fourth was named Vibhūṣita. When the four sons of the king were young and committed a minor offense, the king banished them from the country to the south of the Himalayas, where they lived in a straight-tree forest. The mothers and relatives of the four sons all missed them and gathered together to discuss it. They went to King Śaṅkha and said: 'Great King! You should know that we have been separated from the four sons for a long time and want to go and see them.' The king then said: 'If you want to go, you may.' At that time, the mothers and relatives, having received the king's order, went to the straight-tree forest south of the Himalayas and arrived at the place of the four sons. The mothers said: 'My daughter will be given to your son, and your daughter will be given to my son. They will be matched in marriage and eventually become husband and wife. Later, they will give birth to a son who is handsome and upright.'

"At that time, King Śaṅkha heard that the mothers of the four sons had married their daughters to the sons and given birth to handsome sons. The king was delighted and uttered these words: 'This is truly a son of the Śākya clan, a young man of the Śākya clan!' He was able to support himself. For this reason, he was named Śākya. King Śaṅkha was the first of the Śākya clan. The king had a blue-clothed servant named Āmrapālī, who was handsome. She had an affair with a brāhman and became pregnant. She gave birth to a brāhman boy who could speak as soon as he was born. He immediately said to his parents: 'Wash me and remove all impurities. When I grow up, I will repay your kindness.' Because he could speak as soon as he was born, he was named Śaṅkha. From now on, the brāhman clan took Śaṅkha as their surname."

He also asked the brāhman: "Have you ever heard from the elders of the brāhman clan about the origin of this clan?"

At that time, the brāhman was silent and did not reply. When asked a second time, he still did not reply. When asked a third time, the Buddha said to the brāhman: "I have asked you three times. You should quickly answer. If you do not answer, the Vajrapani Bodhisattva, who is holding a golden vajra at my side, will immediately smash your head into seven pieces."

At that time, the Vajrapani Bodhisattva stood in the sky above the brāhman's head, holding a golden vajra. If the brāhman did not answer the question immediately, the Vajrapani Bodhisattva would strike the brāhman's head with the golden vajra. The Buddha said to the brāhman: "You should look up."

The brāhman looked up and saw the Vajrapani Bodhisattva standing in the sky above his head, holding a golden vajra. Seeing this, he was terrified and his hair stood on end. He then got up and moved closer to sit near the World-Honored One, relying on the World-Honored One for protection and refuge. He said to the World-Honored One: "World-Honored One, please ask. I will now answer."

The Buddha then said to the brāhman: "Have you ever heard from the elder brāhmanas about the lineage of the brāhmanas?"

The brāhman replied: "I believe I have heard of this before."

At that time, the five hundred brāhman disciples all raised their voices and said to each other: "This Āmrapālī is indeed a slave of the Śākya clan. What the śramaṇa Gautama said is true. We were presumptuous and had disrespectful thoughts."

At that time, the World-Honored One had this thought: "These five hundred brāhman disciples will later harbor arrogance and call him a slave. I should now use skillful means to eliminate the name of slave." He then told the five hundred brāhman disciples: "You all should not call him a slave. Why? Because that former brāhman was a great sage with great power. King Vaśiṣṭha asked for his daughter, and the king, out of fear, gave her to him." Because of the Buddha's words, he was spared the name of slave.

At that time, the World-Honored One said to Āmrapālī: "What do you think, Āmrapālī? If a kṣatriya girl has parents who are genuine for seven generations and are not belittled by others, and if she marries a brāhman and gives birth to a child, Āmrapālī, if that child is handsome, can he enter the kṣatriya caste, sit and receive water, and recite the kṣatriya Dharma?"

He replied: "No, he cannot."

"Can he inherit his father's wealth?"

He replied: "No, he cannot."

"Can he succeed to his father's position?"

He replied: "No, he cannot."

"What do you think, Mānava? If a brahmin girl has parents who are pure for seven generations, not despised by others, and she marries a kṣatriya, and they have a son who is handsome, can that son sit, stand, and receive water in the assembly of brahmins?"

He replied: "He can."

"Can he recite the brahmin teachings, inherit his father's property, and succeed to his father's position?"

He replied: "He can."

"What do you think, Mānava? If a brahmin is expelled by the brahmins and takes refuge with the kṣatriyas, can he then sit, rise, receive water, and recite the kṣatriya teachings?"

He replied: "He cannot."

"Can he inherit his father's property and succeed to his father's position?"

He replied: "He cannot."

"If a kshatriya is expelled from the kshatriya caste and joins the brahmin caste, can he then sit, stand, and receive water, recite the brahmin teachings, inherit his father's property, and succeed to his father's position?"

He replied: "He can."

Therefore, Monastics, among women, a kshatriya woman is superior, and among men, a kshatriya man is superior, not a brahmin.

Brahma himself spoke a verse, saying:

Among the kshatriyas, the birth is superior, and the lineage is also pure and genuine
with clear understanding and practice fully complete, they are the most superior among gods and humans.

The Buddha told the brahmin student: "Brahma spoke this verse, which is indeed well-spoken, not unwholesome. I approve of it. Why is that? I, the Tathāgata, Arhat, Perfectly Enlightened One, also speak of this meaning:

Among the kshatriyas, the birth is superior, and the lineage is also pure and genuine
with clear understanding and practice fully complete, they are the most superior among gods and humans.

The brahmin student said to the Buddha: "Gautama! Who is the unsurpassed person with clear understanding and practice complete?"

The Buddha told the brahmin student: "Listen carefully! Listen carefully! Consider it well, and I shall explain it to you."

He replied: "Yes, I wish to hear it."

The Buddha told the brahmin student: "If a Tathāgata appears in the world, an Arhat, a Perfectly Enlightened One, with perfect knowledge and conduct, a Sugata, a knower of the world, an unsurpassed guide for those who can be trained, a teacher of gods and humans, a Buddha, a Blessed One, he alone, among all gods, humans, śramaṇas, brāhmaṇas, Māras, Brahmās, and the world, awakens to perfect enlightenment and teaches the Dharma. His words are good at the beginning, good in the middle, and good at the end, with meaning and expression, complete and pure. If a householder, son of a householder, or someone of another class hears the true Dharma, they will give rise to faith and joy. With a mind of faith and joy, they will think: 'Now I am at home, bound by wife and children, unable to practice pure and perfect celibacy. Now I should rather shave my head and beard, put on the three Dharma robes, leave home to practice the path.' At some other time, they will abandon their family wealth and possessions, forsake their relatives, shave their heads and beards, put on the three Dharma robes, leave home to practice the path, and be the same as those who have left home. They will give up adornments, practice the precepts, and not harm any living being.

Abandoning weapons and having a mind of shame and remorse, with compassion for all, this is non-killing. Abandoning the mind of stealing and not taking what is not given, with a pure mind and no intention of private theft, this is non-stealing. Abandoning sexual desire, practicing pure celibacy, diligently and energetically, not being defiled by desire, and living in purity, this is non-adultery. Abandoning false speech, being sincere and without deception, not deceiving others, this is non-false speech. Abandoning divisive speech, if hearing this, not passing it on to the other, and if hearing the other's words, not passing it on to this one, for those who are separated, skillfully reconciling them, causing them to be close and respectful, whatever is spoken is harmonious and timely, this is non-divisive speech. Abandoning harsh speech, what is said is coarse and harsh, delighting in harming others, causing them to give rise to anger and resentment. Abandoning such speech, what is said is gentle and does not give rise to enmity or harm, benefiting many, respected by the masses, delighting in hearing their words, this is non-harsh speech. Abandoning frivolous speech, what is said is timely, sincere, and in accordance with the Dharma, relying on the precepts to extinguish disputes. Speaking with a reason, words are not issued in vain, this is abandoning frivolous speech. Abandoning drinking alcohol, leaving places of carelessness, not being attached to fragrant flowers, garlands, and ornaments, not going to watch dancing, singing, or performances, not sitting on high beds, not eating at improper times, not taking or using gold, silver, or the seven treasures, not marrying concubines, not keeping slaves, servants, elephants, horses, carriages, oxen, chickens, dogs, pigs, sheep, fields, houses, or gardens, not being deceitful with weights and measures to deceive others, not fighting with fists, not withholding debts, not falsely accusing others, not being deceitful and fraudulent. Abandoning such evils, extinguishing all unwholesome matters of disputes, walking knowing the time, not walking at improper times, eating in moderation, not storing up, dressing according to one's body, just enough, the Dharma robes and alms bowl always accompany the body, just as a bird's feathers and wings follow the body, a bhikṣu is no different.

Monastics, if you accept the offerings of others, you should not seek more. You should not be insatiable in terms of clothing and food. Monastics, if you accept the offerings of others, you should not engage in farming or planting trees, which are relied upon by ghosts and spirits. Monastics, if you accept the offerings of others, you should not seek to accumulate wealth, such as ivory, various treasures, high and wide beds, various embroidered cushions, and blankets. Monastics, if you accept the offerings of others, you should not seek to adorn yourself, such as anointing the body with butter and oil, washing with fragrant water, applying fragrant powder, combing the hair with fragrant oil, wearing fine flower garlands, dyeing the eyes a dark color, wiping the face to adorn it, wearing bracelets and being clean, looking at oneself in a mirror, wearing multicolored leather shoes, wearing pure white upper garments, carrying knives and staffs, having attendants, holding jeweled parasols and fans, and adorning jeweled carriages. Monastics, if you accept the offerings of others, you should not engage in play, such as playing go, chess, eight-way games, ten-way games, hundred-way games, or any kind of games, and various kinds of laughter.

Monastics, if you accept the offerings of others, you should not speak words that obstruct the path and are of no benefit, such as matters concerning kings, battles, armies, and horses, the affairs of officials, ministers, riding, entering and leaving, and visiting parks. You should not speak of matters concerning sleeping, rising, walking, women, clothing, food, and relatives. You should not speak of matters concerning entering the ocean to collect treasures. Monastics, if you accept the offerings of others, you should not use various means to engage in wrong livelihood, such as flattery, deceitful words, showing off, and slandering others in order to gain profit. Monastics, if you accept the offerings of others, you should not engage in disputes, either in parks, at bathing pools, or in halls, saying: 'I know the scriptures and precepts, you do not know anything. I am heading towards the right path, you are going down the wrong path. I put the former before the latter, and the latter before the former. I can endure you, you cannot endure me. What you say is all untrue. If you have any doubts, come ask me, I can answer them all.' Monastics, if you accept the offerings of others,

Monastics, if you accept the offerings of others, you should not seek to become messengers, whether for kings, ministers, brahmins, or householders. You should not go from here to there, or from there to here, carrying this message to them, or carrying their message to here. You should not do it yourself, or teach others to do it. Monastics, if you accept the offerings of others, you should not engage in the affairs of war and conflict, or practice the use of weapons, bows, and arrows. You should not engage in fighting with chickens, dogs, pigs, sheep, elephants, horses, cows, camels, or other animals. You should not fight with men or women, or make various sounds such as conch sounds, drum sounds, singing sounds, and dancing sounds. You should not rely on flags or banners, or engage in various kinds of tricks. Monastics, if you accept the offerings of others, you should not practice the Dharma that obstructs the path, and make a living through wrong livelihood. You should not predict the good or bad fortune of men and women, or the good or bad fortune of animals, in order to seek gain. Monastics,

Monastics, if you accept the offerings of others, you should not practice the Dharma that obstructs the path, and make a living through wrong livelihood. You should not summon or dismiss ghosts and spirits, or make them stay. You should not use various kinds of spells to frighten people, or gather or disperse them, or make them suffer or happy. You should not be able to place or remove fetuses, or use spells to make people become donkeys or horses, or make them blind, deaf, or mute. You should not display various skills, or face the sun or moon with folded hands, or engage in various kinds of ascetic practices in order to seek gain. Monastics, if you accept the offerings of others, you should not practice the Dharma that obstructs the path, and make a living through wrong livelihood. You should not use spells to cure diseases, or recite evil spells, or recite good spells, or use medical methods such as acupuncture and medicine to treat various diseases. Monastics, if you accept the offerings of others, you should not practice the Dharma that obstructs the path, and make a living through wrong livelihood. You should not use spells on water or fire, or recite spells for ghosts, or recite spells for kshatriyas, or recite spells for birds, or recite spells for limbs, or recite spells for peace in the home, or recite spells to remove the effects of fire or rat damage, or recite books on the separation of life and death, or read books on dreams, or read books on the lines on the hands and face, or recite books on the heavenly scriptures, or recite books on all sounds. Monastics, if you accept the offerings of others, you should not practice the Dharma that obstructs the path, and make a living through wrong livelihood. You should not predict the weather, saying whether it will rain or not, whether grain will be expensive or cheap, whether there will be many or few diseases, whether there will be fear or peace, or whether there will be earthquakes, comets, eclipses of the sun and moon, or whether stars will be eclipsed or not, or whether there will be good or bad omens. Monastics,

Monastics, if you accept the offerings of others, you should not practice the Dharma that obstructs the path, and make a living through wrong livelihood. You should not say that this country is superior to that, or that that country is inferior to this. You should not predict good or bad fortune, or speak of prosperity or decline. Monastics, you should only cultivate the holy precepts, with a mind free from attachment. Internally, you should have joy and happiness. Although your eyes see forms, you should not grasp at characteristics. Your eyes should not be bound by forms. You should be firm and tranquil, without any attachment. You should also be free from suffering and affliction, without leaking out any evil. You should uphold the precepts well and protect the eye faculty. The same goes for the ear, nose, tongue, body, and mind faculties. You should skillfully control the six sense faculties, protect and subdue them, and bring them to peace and tranquility. It is like driving a four-horse carriage on level ground. A good driver holds the reins and whip, preventing the horses from straying from the path. A bhikṣu is like this, controlling the six sense faculties like horses, bringing them to peace and tranquility without losing them. They have such holy precepts and attain the holy eye faculty. They eat to the point of satisfaction, without craving flavors. They eat to sustain the body, to eliminate suffering and not to indulge in pride. They harmonize the body, to eliminate old suffering and prevent new suffering from arising. They have strength and are free from affairs, bringing the body to peace and happiness. It is like a person applying medicine to a wound, to heal the wound, not for decoration or pride. Monastics, bhikṣus are like this, eating to sustain the body, without arrogance or indulgence. It is also like oiling a cart, to make it run smoothly and be able to carry things to their destination. Bhikṣus are like this, eating to sustain the body, to practice the path.

Monastics, if you accept the offerings of others, you should not practice the Dharma that obstructs the path, and make a living through wrong livelihood. You should not say that this country is superior to that, or that that country is inferior to this. You should not predict good or bad fortune, or speak of prosperity or decline. Monastics, you should only cultivate the holy precepts, with a mind free from attachment. Internally, you should have joy and happiness. Although your eyes see forms, you should not grasp at characteristics. Your eyes should not be bound by forms. You should be firm and tranquil, without any attachment. You should also be free from suffering and affliction, without leaking out any evil. You should uphold the precepts well and protect the eye faculty. The same goes for the ear, nose, tongue, body, and mind faculties. You should skillfully control the six sense faculties, protect and subdue them, and bring them to peace and tranquility. It is like driving a four-horse carriage on level ground. A good driver holds the reins and whip, preventing the horses from straying from the path. A bhikṣu is like this, controlling the six sense faculties like horses, bringing them to peace and tranquility without losing them. They have such holy precepts and attain the holy eye faculty. They eat to the point of satisfaction, without craving flavors. They eat to sustain the body, to eliminate suffering and not to indulge in pride. They harmonize the body, to eliminate old suffering and prevent new suffering from arising. They have strength and are free from affairs, bringing the body to peace and happiness. It is like a person applying medicine to a wound, to heal the wound, not for decoration or pride. Monastics, bhikṣus are like this, eating to sustain the body, without arrogance or indulgence. It is also like oiling a cart, to make it run smoothly and be able to carry things to their destination. Bhikṣus are like this, eating to sustain the body, to practice the path.

How do monastics have mindfulness without confusion? Monastics, monastics should observe their own bodies internally, diligently and tirelessly, with mindfulness and non-forgetfulness, eliminating worldly greed and sorrow. They should observe external bodies, internal and external bodies, diligently and tirelessly, with mindfulness and non-forgetfulness, abandoning worldly greed and sorrow. The same goes for observing feelings, mind, and dharmas. This is called monastics having mindfulness without confusion. How do monastics have a single mind? Monastics, when monastics walk, stand, enter, exit, look left and right, bend, stretch, bow, raise, hold robes and bowls, receive and eat food, defecate and urinate, sleep and wake, sit and stand, speak and be silent, at all times they should always be mindful of a single mind, not losing their dignified deportment. This is called a single mind. It is like a person walking with a large group, whether in front, middle, or behind, always being at ease and without fear. Monastics, monastics are like this, walking, standing, entering, exiting, looking left and right, bending, stretching, bowing, raising, holding robes and bowls, receiving and eating food, defecating and urinating, sleeping and waking, sitting and standing, speaking and being silent, always mindful of a single mind, without sorrow or fear.

Monastics, if you accept the offerings of others, you should not practice the Dharma that obstructs the path, and make a living through wrong livelihood. You should not say that this country is superior to that, or that that country is inferior to this. You should not predict good or bad fortune, or speak of prosperity or decline. Monastics, you should only cultivate the holy precepts, with a mind free from attachment. Internally, you should have joy and happiness. Although your eyes see forms, you should not grasp at characteristics. Your eyes should not be bound by forms. You should be firm and tranquil, without any attachment. You should also be free from suffering and affliction, without leaking out any evil. You should uphold the precepts well and protect the eye faculty. The same goes for the ear, nose, tongue, body, and mind faculties. You should skillfully control the six sense faculties, protect and subdue them, and bring them to peace and tranquility. It is like driving a four-horse carriage on level ground. A good driver holds the reins and whip, preventing the horses from straying from the path. A bhikṣu is like this, controlling the six sense faculties like horses, bringing them to peace and tranquility without losing them. They have such holy precepts and attain the holy eye faculty. They eat to the point of satisfaction, without craving flavors. They eat to sustain the body, to eliminate suffering and not to indulge in pride. They harmonize the body, to eliminate old suffering and prevent new suffering from arising. They have strength and are free from affairs, bringing the body to peace and happiness. It is like a person applying medicine to a wound, to heal the wound, not for decoration or pride. Monastics, bhikṣus are like this, eating to sustain the body, without arrogance or indulgence. It is also like oiling a cart, to make it run smoothly and be able to carry things to their destination. Bhikṣus are like this, eating to sustain the body, to practice the path.

Again, it is like a person who borrows money to do business, and when the business is successful, they repay the money to the owner and have enough left over for their own use. They think to themselves: 'I was afraid that the business would not be successful when I borrowed the money. Now that the business is successful, I have repaid the money to the owner and have enough left over for my own use. I am no longer worried or afraid, and I am very happy.' It is also like a person who has been sick for a long time and has just recovered. Their food and drink are digested, and their complexion and strength are sufficient. They think to themselves: 'I was sick before, but now I have recovered. My food and drink are digested, and my complexion and strength are sufficient. I am no longer worried or afraid, and I am very happy.' It is also like a person who has been imprisoned for a long time and has just been released. They think to themselves: 'I was imprisoned before, but now I am free. I am no longer worried or afraid, and I am very happy.' It is also like a person who has traveled through a dangerous wilderness with a lot of money and valuables, and has not been robbed by thieves. They have safely passed through the wilderness and think to themselves: 'I have passed through this dangerous wilderness with my money and valuables. I am no longer worried or afraid, and I am very happy. My mind is at ease.'

Monastics, if you accept the offerings of others, you should not practice the Dharma that obstructs the path, and make a living through wrong livelihood. You should not say that this country is superior to that, or that that country is inferior to this. You should not predict good or bad fortune, or speak of prosperity or decline. Monastics, you should only cultivate the holy precepts, with a mind free from attachment. Internally, you should have joy and happiness. Although your eyes see forms, you should not grasp at characteristics. Your eyes should not be bound by forms. You should be firm and tranquil, without any attachment. You should also be free from suffering and affliction, without leaking out any evil. You should uphold the precepts well and protect the eye faculty. The same goes for the ear, nose, tongue, body, and mind faculties. You should skillfully control the six sense faculties, protect and subdue them, and bring them to peace and tranquility. It is like driving a four-horse carriage on level ground. A good driver holds the reins and whip, preventing the horses from straying from the path. A bhikṣu is like this, controlling the six sense faculties like horses, bringing them to peace and tranquility without losing them. They have such holy precepts and attain the holy eye faculty. They eat to the point of satisfaction, without craving flavors. They eat to sustain the body, to eliminate suffering and not to indulge in pride. They harmonize the body, to eliminate old suffering and prevent new suffering from arising. They have strength and are free from affairs, bringing the body to peace and happiness. It is like a person applying medicine to a wound, to heal the wound, not for decoration or pride. Monastics, bhikṣus are like this, eating to sustain the body, without arrogance or indulgence. It is also like oiling a cart, to make it run smoothly and be able to carry things to their destination. Bhikṣus are like this, eating to sustain the body, to practice the path.

They give rise to faith in the absence of perception and contemplation, and with single-minded concentration, they enter the second dhyāna, which is free from perception and contemplation, and gives rise to joy and happiness. The joy and happiness permeate their bodies, filling them completely, just like cool spring water on a mountain top that does not come from outside, but arises from within the pond itself, and the clear water from the pond permeates everything. In the same way, monastics, when a bhikṣu enters the second dhyāna, the joy and happiness permeate their bodies, filling them completely. This is the second kind of happiness experienced in this life. It is also like a person who applies medicine to a wound to heal it, not for decoration or pride. In the same way, monastics, bhikṣus eat to sustain their bodies, without arrogance or indulgence. It is also like oiling a cart to make it run smoothly and be able to carry things to their destination. Bhikṣus are like this, eating to sustain their bodies, to practice the path.

They abandon joy and abide in protection and mindfulness, without distraction. They experience physical happiness, as described by the sages, and give rise to the happiness of protection and mindfulness, entering the third dhyāna. Their bodies are free from joy, and happiness permeates them, filling them completely, just like blue lotus, red lotus, white lotus, and white water lily flowers that have just emerged from the mud and not yet out of the water, with their roots, stems, branches, and leaves permeated by the water, filling them completely. In the same way, monastics, when a bhikṣu enters the third dhyāna, they are free from joy, and happiness permeates their bodies, filling them completely. This is the third kind of happiness experienced in this life. It is also like a person who applies medicine to a wound to heal it, not for decoration or pride. In the same way, monastics, bhikṣus eat to sustain their bodies, without arrogance or indulgence. It is also like oiling a cart to make it run smoothly and be able to carry things to their destination. Bhikṣus are like this, eating to sustain their bodies, to practice the path.

They abandon joy and happiness, and before joy and happiness are extinguished, they experience neither suffering nor happiness, and abide in protection and mindfulness, entering the fourth dhyāna. Their minds and bodies are pure, full, and overflowing, filling them completely. It is like a person who bathes and cleanses, and then puts on a new white robe, with their entire body pure. In the same way, monastics, when a bhikṣu enters the fourth dhyāna, their mind is pure, filling their body, filling it completely. They also enter the fourth dhyāna, with their mind neither increasing nor decreasing, not wavering, abiding in a place free from love and hatred, without movement. It is like a tightly sealed room, with the walls and windows well-sealed, without wind or dust, and a lamp burning inside without being disturbed. The flame of the lamp burns steadily without wavering. In the same way, monastics, when a bhikṣu enters the fourth dhyāna, their mind neither increases nor decreases, not wavering, abiding in a place free from love and hatred, without movement. This is the fourth kind of happiness experienced in this life. Why is this? It is because of diligent practice without laziness, mindfulness without distraction, and the attainment of joyful seclusion.

They attain a concentrated mind, pure, undefiled, pliant, subdued, abiding in a place without movement, and give rise to a mind of transformation within their own body, manifesting a different body with complete limbs and faculties without deficiency. They contemplate thus: 'This body is transformed into that body by the four great elements. This body is different, and that body is different. The mind arises from this body and transforms into that body, with complete faculties and limbs without deficiency.' It is like a person drawing a sword from its scabbard, thinking: 'The scabbard is different from the sword, but the sword comes from the scabbard.' It is also like a person making a rope from hemp, thinking: 'The hemp is different from the rope, but the rope comes from the hemp.' It is also like a person taking a snake out of a box, thinking: 'The box is different from the snake, but the snake comes from the box.' It is also like a person taking clothes out of a chest, thinking: 'The chest is different from the clothes, but the clothes come from the chest.' Monastics, in the same way, this is the first supreme quality attained by bhikṣus. Why is this? It is because of diligent practice without laziness, mindfulness without distraction, and the attainment of joyful seclusion.

They attain a concentrated mind, pure, undefiled, pliant, subdued, abiding in a place without movement, and give rise to a mind of transformation within their own body, manifesting a transformed body with complete faculties and limbs. They contemplate thus: 'This body is composed of the four great elements, and that body arises from transformation. This body is different, and that body is different. This mind abides in this body, relying on this body, and reaches the transformed body.' It is like a clear and pure beryl or mani gem, if a blue, yellow, or red thread is passed through it, a person with eyes can place it in the palm and see that the gem is different from the thread, but the thread relies on the gem and goes from gem to gem. Monastics, in the same way, bhikṣus contemplate the mind relying on this body and reaching the transformed body. This is also the same. This is the second supreme quality of bhikṣus. Why is this? It is because of diligent practice without laziness, mindfulness without distraction, and the attainment of joyful seclusion.

They attain a concentrated mind, pure, undefiled, pliant, subdued, abiding in a place without movement, and cultivate the wisdom of spiritual powers with a single mind, able to transform in various ways, transforming one body into countless bodies, and combining countless bodies back into one. The body can fly, unimpeded by mountains or walls; roaming the sky like a bird, walking on water as if on land; emitting smoke and flames from the body, like a great fire heap; touching the sun and moon with the hand, standing up to reach the Brahma Heaven. It is like a potter skillfully kneading clay, able to create whatever vessel he wishes, benefiting many. It is also like a skilled carpenter skillfully working with wood, able to freely create whatever he wishes, benefiting many. It is also like an ivory carver skillfully carving ivory, and like a goldsmith skillfully refining gold, able to create whatever he wishes, benefiting many. Monastics, in the same way, bhikṣus with a concentrated mind, pure, abiding in a place without movement, able to transform at will, up to touching the sun and moon with the hand, standing up to reach the Brahma Heaven, this is also the same. This is the third supreme quality of bhikṣus.

They attain a concentrated mind, pure, undefiled, pliant, subdued, abiding in a place without movement, and cultivate the wisdom of the divine ear with a single mind. Their divine ear is pure, surpassing the human ear, hearing two kinds of sounds: heavenly sounds and human sounds. It is like a large lecture hall in a city, high, wide, and open, with a person of sharp hearing dwelling inside. The sounds inside the hall are heard without any effort, and all kinds of sounds are heard. In the same way, bhikṣus, with a concentrated mind, their divine ear is pure, hearing two kinds of sounds. Monastics, this is the fourth supreme quality of bhikṣus.

They attain a concentrated mind, pure, undefiled, pliant, subdued, abiding in a place without movement, and cultivate the wisdom of knowing others' minds with a single mind. They know others' minds with desire or without desire, with defilements or without defilements, with delusion or without delusion, with broad minds or narrow minds, with small minds or great minds, with concentrated minds or distracted minds, with bound minds or liberated minds, with superior minds or inferior minds, up to the unsurpassed mind, all of which they know. It is like a person using clear water to reflect on themselves, carefully examining the good and bad. In the same way, bhikṣus, with a pure mind, are able to know others' minds. Monastics, this is the fifth supreme quality of bhikṣus.

They attain a concentrated mind, pure, undefiled, pliant, subdued, abiding in a place without movement, and cultivate the wisdom of knowing past lives with a single mind. They are able to remember countless past lives, able to remember one lifetime up to countless lifetimes, the formation and destruction of eons, dying here and being born there, names, surnames, clans, food and drink, good and bad, lifespan, long and short, suffering and happiness, and physical appearance, all of which they remember. It is like a person traveling from their own village to another country, walking or staying, speaking or silent. Then traveling from that country to another country, and so on, eventually returning to their homeland. Without any effort, they can remember all the countries they passed through, from here to there, from there to here, walking, staying, speaking, and silent, all of which they remember. Monastics, bhikṣus are like this, able to use a concentrated mind, pure, undefiled, abiding in a place without movement, with the wisdom of knowing past lives, able to remember countless eons of past events. This is the first supreme quality of bhikṣus. Ignorance is forever extinguished, and the Dharma of great illumination arises. Darkness and obscurity are eliminated, and the Dharma of illumination arises. This is the wisdom and illumination of bhikṣus knowing past lives. Why is this? It is because of diligent practice, mindfulness without confusion, and the attainment of enjoying solitary seclusion.

They attain a concentrated mind, pure, undefiled, pliant, subdued, abiding in a place without movement, and cultivate the wisdom of seeing birth and death with a single mind. Their heavenly eye becomes pure, seeing all beings dying here and being born there, from there being born here, with good or bad appearances, good or bad results, noble or humble, according to the causes and conditions of their karmic retribution, all of which they know. They know that this person, with evil bodily actions, evil speech, and evil thoughts, slandering the sages, believing in wrong views, will, upon the failure of their body and the end of their life, fall into the three evil paths. They know that this person, with good bodily actions, good speech, and good thoughts, not slandering the sages, seeing the right and practicing accordingly, will, upon the failure of their body and the end of their life, be born in the heavens or among humans. With their pure heavenly eye, they see all beings going and coming in the five paths according to their karmic conditions. It is like a tall and wide building in the center of a city, at the crossroads, where a person with clear eyes can look out and see all the people coming and going in the four directions, their movements and actions, all of which they can see. Monastics, bhikṣus are like this, with a concentrated mind, pure, abiding in a place without movement, seeing the wisdom of birth and death. With their pure heavenly eye, they see all beings' good and evil deeds, and according to their karma, they are born and go and come in the five paths, all of which they know. This is the second illumination of bhikṣus. Cutting off ignorance and giving rise to the illumination of wisdom, abandoning darkness and emitting the light of wisdom, this is the illumination of seeing the birth and death of beings. Why is this? It is because of diligent practice, mindfulness without confusion, and the attainment of enjoying solitary seclusion.

"They attain a concentrated mind, pure, undefiled, pliant, subdued, abiding in a place without movement, and cultivate the wisdom of the unconditioned with a single mind. They truly know the noble truth of suffering, truly know the conditioned origin of defilements, truly know the cessation of defilements, and truly know the path leading to the cessation of defilements. Knowing and seeing thus, their minds are liberated from the defilements of desire, existence, and ignorance. They attain the wisdom of liberation, and their births and deaths are exhausted, the holy life is established, what was to be done is done, and they will not experience another existence. It is like clear water, in which wood, stones, fish, turtles, and other aquatic creatures swim about. A person with clear eyes can clearly see them, knowing that this is wood and stone, and that is a fish or turtle. Monastics, bhikṣus are like this, with a concentrated mind, pure, abiding in a place without movement, attaining the wisdom of the unconditioned, up to not experiencing another existence. This is the third illumination of bhikṣus. Cutting off ignorance and giving rise to the illumination of wisdom, abandoning darkness and emitting the great light of wisdom, this is the illumination of the unconditioned wisdom. Why is this? It is because of diligent practice, mindfulness without confusion, and the attainment of enjoying solitary seclusion. Monastics, this is the unsurpassed fulfillment of illumination and practice. What do you think? Is this illumination and practice so or not?"

"The Buddha told Mānava, "There are people who cannot attain the unsurpassed fulfillment of illumination and practice, but they practice four methods. What are the four? Mānava! Some people cannot attain the unsurpassed fulfillment of illumination and practice, but they carry axes and baskets, enter the mountains to seek medicine, and eat tree roots. This, Mānava! is the first method of those who cannot attain the unsurpassed fulfillment of illumination and practice. What do you think, Mānava? Do you and your teacher practice this method?

He replied, "No."

The Buddha told Mānava, "You are lowly and ignorant of truth and falsehood. You slander and insult the Śramaṇas, planting the roots of sin and growing the basis for hell. Furthermore, Mānava! Some people cannot attain the unsurpassed fulfillment of illumination and practice, but they hold a water pot in their hands, carry a staff and counting device, enter the forest, and eat naturally fallen fruit. This, Mānava! is the second method of those who cannot attain the unsurpassed fulfillment of illumination and practice. What do you think, Mānava? Do you and your teacher practice this method?"

He replied, "No."

The Buddha told Mānava, "You are lowly and ignorant of truth and falsehood. You slander and insult the Śramaṇas, planting the roots of sin and growing the basis for hell. Furthermore, Mānava! Those who cannot attain the unsurpassed fulfillment of illumination and practice, having abandoned the previous gathering of medicine and picking up fallen fruit, return to the village and rely on humans, building grass huts and eating grass and leaves. Mānava! This is the third method of those who cannot attain the fulfillment of illumination and practice. What do you think, Mānava? Do you and your teacher practice this method?"

He replied, "No."

The Buddha told Mānava, "You are lowly and ignorant of truth and falsehood. You slander and insult the Śramaṇas, planting the roots of sin and growing the basis for hell. This is the third method. Furthermore, Mānava! Those who cannot attain the unsurpassed fulfillment of illumination and practice, not eating herbs, not eating fallen fruit, not eating grass and leaves, but building large halls and pavilions in villages and cities, providing for those who pass by from the east, west, south, and north according to their ability. This is the fourth method of those who cannot attain the fulfillment of illumination and practice. What do you think, Mānava? Do you and your teacher practice this method?"

He replied, "No."

The Buddha told Mānava, "You are lowly and ignorant of truth and falsehood. You slander and insult the Śramaṇas, planting the roots of sin and growing the basis for hell. What do you think, Mānava? The ancient Brahmins and sages had many skills, praising and reciting what they had memorized, just like the Brahmins today recite: Aṭaṃ, Bhama, Bhamadeva, Nāpāmitra, Idhāsita, Yabatika, Pappavasita, Kāśyapa, Āruṇa, Gautama, Śiva, and Sontara. These great sages and Brahmins all dug moats and built halls and pavilions, like the dwelling places of your teachers and disciples now."

He replied, "No."

"Did those great sages build cities and encircle their dwellings, living within them, like your teachers and disciples now?"

He replied, "No."

"Did those great sages use high beds and heavy quilts, soft and fine, like your teachers and disciples now?"

He replied, "No."

"Did those great sages enjoy themselves with gold, silver, necklaces, colorful flower garlands, and beautiful women, like your teachers and disciples? Did those great sages ride in jeweled carriages, with a golden spear leading the way, a white parasol covering them, a hand-held jeweled whisk, wearing colorful jeweled slippers, and also wearing all-white cloth, like what your teachers and disciples wear now?"

He replied, "No."

"Monas, you are lowly and ignorant of truth and falsehood. You slander and belittle the disciples of the Buddha, planting the roots of sin and growing the basis for hell. How is it, Monas? Those great sages and ancient Brahmins praised and spoke of what they chanted in the past, just as Brahmins now praise and chant about Atthama and others. If one transmits what they say to teach others, hoping to be born in the Brahma Heaven, it is impossible. It is like, Monas, when King Pasenadi discusses with others, or with other kings, or with ministers, Brahmins, or householders, and other ordinary people hear it and enter Savatthi City, encountering people and immediately speaking of King Pasenadi's words. How is it, Monas? Did the king discuss with these people?"

He replied, "No."

"Monas, if this person chants the king's words and speaks them to others, can he become a minister of the king?"

He replied, "There is no such possibility."

"Monas, today you transmit the teachings of the ancient sages and old Brahmins, chanting them to others, wishing to be reborn in the Brahma heaven. There is no such possibility. How is it, Monas? Can you practice according to the Dharma while receiving offerings from others?"

He replied, "Yes, Gautama! When receiving offerings from others, we should practice according to the Dharma."

"Monas, your teacher Vepacitti received a village grant from the king. When discussing with King Pasenadi, he spoke words that were not beneficial to the king. He did not use proper means to admonish and instruct each other. Now you should consider your own and your teacher's faults. Let's put that aside for now. You should just seek the reason for your coming."

The youth immediately looked up at the Tathāgata's body, seeking the marks and characteristics. He saw all the other marks, but he did not see two marks. He was then filled with doubt. At that time, the World-Honored One silently thought to himself, "Now this youth does not see two marks, and because of this he has doubts." He then extended his broad and long tongue, licking his ears and covering his face. At that time, the youth still doubted one mark. The World-Honored One again thought, "Now this youth still doubts one mark." He then used his spiritual power to cause the youth to see the hidden male organ alone. At that time, when the youth had seen all the marks, he no longer had any doubts about the Tathāgata. He then rose from his seat, circumambulated the Buddha, and left.

At that time, the brāhman Vepacitti stood outside the gate. He looked far into the distance and saw his disciple coming. He asked him, "Did you see that the Tathāgata really has the marks? Are his merits and spiritual powers really as you have heard?"

He then said to his teacher, "The Tathāgata Śramaṇa has all thirty-two marks in full. His merits and spiritual powers are truly as I have heard."

The teacher asked again, "Did you have any conversation with the Tathāgata?"

He replied, "I did have some conversation with the Tathāgata."

The teacher asked again, "What did you discuss with the Tathāgata?"

The teacher said, "I have gained a wise disciple who has caused this. We will soon enter hell. Why is this? You spoke of the superiority of desires and disparaged the Tathāgata, causing him displeasure and distancing us. You, with your wise disciple, have caused this, and we will soon enter hell." With a mind full of anger and resentment, the teacher kicked the student out of the cart and drove away himself. At that moment, the student was struck with leprosy.

At that time, the brāhmaṇa Vālmīki looked up at the sun and thought to himself, "Now is not the time to visit the śramaṇa Gautama. I shall wait until tomorrow to go and ask him questions." The next morning, he adorned his jeweled carriage and, surrounded by five hundred disciples, went to the Bamboo Grove. He got down from the carriage and walked to where the World-Honored One was. After greeting him, he sat to one side and looked up at the Tathāgata's body, seeing all the marks, except for two.

At that time, the brāhmaṇa had doubts about two marks. The Buddha knew his thoughts and immediately extended his broad and long tongue to lick his ears and cover his face. At that time, the brāhmaṇa again had doubts about one mark. The Buddha, knowing his thoughts, used his spiritual power to make him see the hidden male organ. At that time, the brāhmaṇa fully saw the Tathāgata's thirty-two marks, and his mind was immediately enlightened, without further doubt. He then said to the Buddha, "If I am on my way and happen to meet the Buddha, and stop my carriage for a short while, know that I have already paid homage to the World-Honored One. Why is this? If I stop my carriage when I am on my way, I will lose this fief and have a bad reputation spread."

He also said to the Buddha, "If I get down from my carriage, untie my sword, lower my canopy, remove my banner and flag, wash my water bottle, and take off my shoes, know that I have already paid homage to the Tathāgata. Why is this? Because I have received a fief from others, I have these five dignified manners. If I pay homage, I will lose the fief and have a bad reputation spread."

He also said to the Buddha, "If I am in a crowd and see the Buddha rise, if I bare my right arm, and introduce myself by my surname, then know that I have already paid homage to the Tathāgata. Why is this? Because I have received a fief from others, if I pay homage, I will lose the fief and have a bad reputation spread."

He also said to the Buddha, "I take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha. Please allow me to be an upāsaka in the true Dharma! From now on, I will not kill, steal, engage in sexual misconduct, deceive, or drink alcohol. I only wish that the World-Honored One and the great assembly would accept my invitation." At that time, the World-Honored One silently accepted the invitation.

At that time, the brāhmaṇa saw the Buddha silently accept, knowing that he had given permission. He immediately rose from his seat and, without realizing it, paid homage to the Buddha and circumambulated him three times before leaving. He returned to prepare the meal offerings. When the food was ready, he returned to inform, "The time has come."

At that time, the World-Honored One put on his robe, took his alms bowl, and went with the great assembly of 1,250 people to his house, where he took his seat.

At that time, the brāhmaṇa personally served various delicious foods to the Buddha and the Sangha. After the meal, the bowls were put away and the water for washing was served. The brāhmaṇa took the arm of his disciple Amacca with his right hand and went to the World-Honored One. He said, "May the Tathāgata allow him to repent! May the Tathāgata allow him to repent!" He said this three times. He then said to the Buddha, "Just as a well-trained elephant or horse may stumble but still return to the right path, so it is with this person. Although he has made mistakes, may he be allowed to repent."

The Buddha told the brāhmaṇa, "I will make your lifespan long, and you will be at peace in this life. I will make your disciple's leprosy disappear." As soon as the Buddha spoke, the leprosy of the disciple disappeared.

At that time, the brāhmaṇa took a small seat and sat in front of the Buddha. The World-Honored One then spoke the Dharma for the brāhmaṇa, teaching, benefiting, and delighting him, speaking about giving, precepts, and rebirth in heaven, about the defilement of desire, the suffering of the upper realms, and the supreme importance of liberation and purity. At that time, the World-Honored One knew that the brāhmaṇa's mind was already subdued, pure, and free from defilements, and that he was capable of receiving the teachings of the path. As is the constant practice of all Buddhas, he spoke about the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path to the cessation of suffering. At that time, the brāhmaṇa immediately removed dust and defilements from his seat, attained the purity of the Dharma eye, just as a clean white cloth is easy to be dyed; so it was with the brāhmaṇa Bhaggava. He saw the Dharma, attained the Dharma, determined the fruit of the path, no longer believed in other paths, and attained fearlessness. He then said to the Buddha, "I now take refuge in the Buddha, the Dharma, and the Sangha three times. Please allow me to be an upāsaka in the true Dharma. For as long as I live, I will not kill, steal, engage in sexual misconduct, deceive, or drink alcohol. I only wish that the World-Honored One and the great assembly would have compassion on me and accept my invitation for seven days." At that time, the World-Honored One silently accepted. At that time, the brāhmaṇa made various offerings to the Buddha and the great assembly for seven days. At that time, the World-Honored One, after seven days, traveled through the human world.

Not long after the Buddha left, the brāhmaṇa Bhaggava fell ill and died. At that time, the bhikṣus heard that this brāhmaṇa had made offerings to the Buddha for seven days and then passed away. They each thought, "Where will this one be reborn after death?" At that time, the bhikṣus went to where the World-Honored One was, paid homage to the Buddha, sat to one side, and said to the Buddha, "This brāhmaṇa made offerings to the Buddha for seven days and then passed away. Where will he be reborn?"

The Buddha told the bhikṣus, "This noble one has accumulated all good qualities, is fully endowed with the Dharma, does not go against the practice of the Dharma, has severed the five lower fetters, and will attain parinirvāṇa there without returning to this world."

At that time, the bhikṣus heard what the Buddha said and joyfully received and practiced it.