22 （二二）种德经

Thus have I heard:

Once, the Buddha was traveling in the country of Anga with a great assembly of 1,250 bhikṣus. He stopped to spend the night by the Gagga Pond near the city of Campā.

At that time, there was a brāhman named Varṣākāra who lived in the city of Campā. The people of that city were numerous, prosperous, and abundant. King Prasenajit granted this city to the brāhman Varṣākāra as a share of the brahmanical portion. This brāhman had been pure in his seven generations of parents, not despised by others. He was proficient in the three sections of the non-Buddhist teachings and was able to distinguish various scriptures. He was well-versed in the subtle and obscure points of worldly literature and was also skilled in the methods of discerning the marks of great men, observing auspicious and inauspicious omens, and performing sacrificial rites. He had five hundred disciples whom he taught without ceasing.

At that time, the brāhmanas, elders, and householders in the city of Campā heard that the śramaṇa Gautama, the son of the Śākya clan, had left home, attained the Way, and was traveling through the human world from the country of Aṅga to the Gagga Pond near the city of Campā. His great name was widely known throughout the world. He was a Tathāgata, Arhat, Perfectly Enlightened One, endowed with the ten titles. Among the devas, humans, Māra, or Māra's followers, śramaṇas, and brāhmaṇas, he personally attained realization and taught the Dharma to others. His words, whether superior, middling, or inferior, were all truly genuine, endowed with the meaning and flavor, and his pure practice was complete. "Such a true person should be visited and seen. Now, I should go to meet him." Having said this, they immediately gathered together and left the city of Campā, following each other in groups, wishing to go to where the Buddha was.

At that time, the brāhman Varṣākāra was on a high terrace. He saw from afar the people following each other in groups. He asked his attendant, "For what reason are these people following each other in groups? Where are they going?"

The attendant replied, "I heard that the śramaṇa Gautama, the son of the Śākya clan, left home, attained the Way, and was traveling through the human world from the country of Aṅga to the Gagga Pond near the city of Campā. His great name was widely known throughout the world. He was a Tathāgata, Arhat, Perfectly Enlightened One, endowed with the ten titles. Among the devas, humans, Māra, or Māra's followers, śramaṇas, and brāhmaṇas, he personally attained realization and taught the Dharma to others. His words, whether superior, middling, or inferior, were all truly genuine, endowed with the meaning and flavor, and his pure practice was complete. The brāhmanas, elders, and householders of this city of Campā have gathered together and are following each other in groups, wishing to go and pay respects to the śramaṇa Gautama.

At that time, the brāhman Varṣākāra immediately ordered his attendant, "Quickly go and tell the people in my voice, 'You all wait a moment. Wait until I go there. I will go together with you to where that Gautama is.'"

At that time, the attendant immediately used the voice of Varṣākāra to tell the people, "All of you wait a moment. Wait until I go there. I will go together with you to where that Gautama is."

At that time, the people replied to the attendant, "Quickly go back and tell the brāhman, 'Now is the right time. It is appropriate to go together.'"

The attendant returned and reported, "The people are already waiting. They say, 'Now is the right time. It is appropriate to go together.'" At that time, the brāhman Vṛṣākārin immediately descended from the platform and stood at the middle gate.

At that time, there were five hundred other brāhmanas who had gathered at the gate for some minor reason. Seeing the brāhman Vṛṣākārin coming, they all stood up to welcome him and asked, "Great brāhman! Where are you going?"

Vṛṣākārin replied, "There is a śramaṇa Gautama, a son of the Śākya clan who has renounced the householder life and attained enlightenment. He is traveling through the human world in the country of Aṅga, staying by the Gagga Pond in the city of Campā. He has a great reputation that is heard throughout the world. He is a Tathāgata, an Arhat, a Perfectly Enlightened One, endowed with the ten titles. Among devas, humans, Māra, or Māra's followers, śramaṇas, and brāhmaṇas, he has personally realized and teaches the Dharma. His words, whether superior, middling, or inferior, are all truly genuine, endowed with the meaning and flavor of the Dharma, and his pure practice is complete. Such a true person should be visited and seen. I now wish to go and see him."

At that time, the five hundred brāhmaṇas immediately said to Vṛṣākārin, "Do not go to see him. Why is that? He should come to us, not us to him. Now, the great brāhmaṇa's parents for seven generations have been genuine and not despised by others. If one accomplishes this teaching, he should come to us, not us to him. Moreover, the great brāhmaṇa is well-versed in the three collections of the non-Buddhist teachings, is able to discern various scriptures, is well-versed in the subtle and obscure worldly texts, and is also skilled in the methods of discerning the marks of great men, auspicious and inauspicious omens, and sacrificial rituals. If one accomplishes this teaching, he should come to us, not us to him. Moreover, the great brāhmaṇa has an upright and handsome appearance, and has attained the appearance of Brahmā. If one accomplishes this teaching, he should come to us, not us to him. Moreover, the great brāhmaṇa has increased virtuous precepts and accomplished wisdom. If one accomplishes this teaching, he should come to us, not us to him.

"Moreover, the great brāhmaṇa speaks softly and has eloquence and pure meaning and flavor. If one accomplishes this teaching, he should come to us, not us to him. Moreover, the great brāhmaṇa is a great teacher with many disciples. If one accomplishes this teaching, he should come to us, not us to him. Moreover, the great brāhmaṇa always teaches five hundred brāhmaṇas. If one accomplishes this teaching, he should come to us, not us to him. Moreover, students from all directions come to request and receive instruction on various skills and sacrificial methods, and he is able to answer them all. If one accomplishes this teaching, he should come to us, not us to him. Moreover, the great brāhmaṇa is respected and offered by King Prasenajit and King Bimbisāra. If one accomplishes this teaching, he should come to us, not us to him. Moreover, the great brāhmaṇa is wealthy with abundant treasures and overflowing storehouses. If one accomplishes this teaching, he should come to us, not us to him. Moreover, the great brāhmaṇa is wise and discerning, eloquent, and without timidity. If one accomplishes this teaching, he should come to us, not us to him."

At that time, Vṛṣākārin said to the brāhmaṇas, "Indeed! Indeed! As you have said, I possess these virtues, not without them. You should listen to me speak. The virtues of the śramaṇa Gautama, we should go to him, not him to us. The śramaṇa Gautama's parents for seven generations have been genuine and not despised by others. If he accomplishes this teaching, we should go to him, not him to us. Moreover, the śramaṇa Gautama has an upright and handsome appearance, born into a kṣatriya clan. If he accomplishes this teaching, we should go to him, not him to us. Moreover, the śramaṇa Gautama was born into a noble family and left home to practice the path. If he accomplishes this teaching, we should go to him, not him to us. Moreover, the śramaṇa Gautama has a complete radiant complexion, a genuine clan, and left home to practice the path. If he accomplishes this teaching, we should go to him, not him to us. Moreover, the śramaṇa Gautama was born into a wealthy family with great power, and left home to practice the path. If he accomplishes this teaching, we should go to him, not him to us.

Moreover, the śramaṇa Gautama is endowed with the precepts of the noble ones and has accomplished wisdom. If he accomplishes this teaching, we should go to him, not him to us. Moreover, the śramaṇa Gautama is skilled in speech, gentle and soft. If he accomplishes this teaching, we should go to him, not him to us. Moreover, the śramaṇa Gautama is a guide for the multitude, with many disciples. If he accomplishes this teaching, we should go to him, not him to us. Moreover, the śramaṇa Gautama has forever extinguished desire and love, is without sudden outbursts, has removed worries and fears, his body hair does not stand on end, he is joyful and harmonious, when seen by people he is praised as good, he speaks well of the rewards of practice, and does not disparage other paths. If he accomplishes this teaching, we should go to him, not him to us. Moreover, the śramaṇa Gautama is always honored and offered by King Prasenajit and King Bimbisāra. If he accomplishes this teaching, we should go to him, not him to us. Moreover, the śramaṇa Gautama is honored and offered by the brāhmaṇa Vṛṣākārin, as well as by the brāhmaṇas Brahmadatta, Tārāpīḍa, and Śāṇḍilya, and by the young brāhmaṇa Śāriputra. If he accomplishes this teaching, we should go to him, not him to us.

Moreover, the śramaṇa Gautama is revered and offered by his śrāvaka disciples, and is also respected by the devas and other ghost-spirits. The Śākyas, Kurus, Pañcālas, Vṛjis, Mallas, and Somas all revere him. If he accomplishes this teaching, we should go to him, not him to us. Moreover, the śramaṇa Gautama has caused King Prasenajit and King Bimbisāra to take the three refuges and five precepts. If he accomplishes this teaching, we should go to him, not him to us. Moreover, the śramaṇa Gautama has caused the brāhmaṇa Vṛṣākārin and others to take the three refuges and five precepts. If he accomplishes this teaching, we should go to him, not him to us. Moreover, the śramaṇa Gautama's disciples have taken the three refuges and five precepts, and the devas, Śākyas, Kurus, and others have also taken the three refuges and five precepts. If he accomplishes this teaching, we should go to him, not him to us.

Moreover, when the śramaṇa Gautama travels, he is revered and offered by all people. If he accomplishes this teaching, we should go to him, not him to us. Moreover, wherever the śramaṇa Gautama goes, he is offered by the people. If he accomplishes this teaching, we should go to him, not him to us. Moreover, wherever the śramaṇa Gautama goes, non-humans and ghosts dare not disturb him. If he accomplishes this teaching, we should go to him, not him to us. Moreover, wherever the śramaṇa Gautama goes, the people there see light and hear heavenly music. If he accomplishes this teaching, we should go to him, not him to us. Moreover, wherever the śramaṇa Gautama goes, when he is about to leave, the people are full of longing and weep as they see him off. If he accomplishes this teaching, we should go to him, not him to us.

Moreover, when the śramaṇa Gautama first left home, his parents wept, loved, cherished, and lamented. If he accomplishes this teaching, we should go to him, not him to us. Moreover, the śramaṇa Gautama left home in his youth, abandoning all adornments, elephants, horses, jeweled carriages, the five desires, and necklaces. If he accomplishes this teaching, we should go to him, not him to us. Moreover, the śramaṇa Gautama renounced the position of a wheel-turning king to leave home and practice the path. If he had stayed at home, he would have ruled the four continents and all the people and wealth. We would all belong to him. If he accomplishes this teaching, we should go to him, not him to us.

"Moreover, the śramaṇa Gautama is well-versed in the Dharma of the Brahmas and can explain it to others. He also converses with the Brahma Heaven. If he accomplishes this teaching, we should go to him, not him to us. Moreover, the śramaṇa Gautama is fully endowed with the thirty-two marks. If he accomplishes this teaching, we should go to him, not him to us. Moreover, the śramaṇa Gautama has penetrating wisdom and is not timid. If he accomplishes this teaching, we should go to him, not him to us. That Gautama has now come to this city of Campā and is staying by the Gaggarā Lake. He is superior to us and is also a distinguished guest. We should go to pay our respects."

At that time, the five hundred brāhmanas said to Vṛddhimat: "How wonderful! How extraordinary! Are his virtues really like that? If he could accomplish just one of those virtues, he would not come. How much less so now that he has them all! We should all go together to pay our respects."

Vṛddhimat replied, "If you wish to go, it is time to do so."

At that time, Vṛddhimat immediately prepared a jeweled carriage, surrounded by five hundred brāhmanas, brāhmanas, elders, and householders from the city of Campā, and went to the Gaggarā Pond. Not far from the pond, he thought to himself: "If I ask Gautama, he may not be pleased. That śramaṇa Gautama will rebuke me, saying, 'You should ask like this, not like that.' If the people hear, they will think I am ignorant and damage my reputation. If that śramaṇa Gautama asks me about the meaning, my answer may not please him. That śramaṇa will rebuke me, saying, 'You should answer like this, not like that.' If the people hear, they will think I am ignorant and damage my reputation. If I remain silent and return from here, the people will say, 'He knows nothing.' He cannot even go to the place of the śramaṇa Gautama, damaging his reputation. If the śramaṇa Gautama asks me about the brāhmanic Dharma, I will answer Gautama to his satisfaction."

At that time, Vṛddhimat, having thought this by the Gaggarā Pond, then proceeded on foot to where the World-Honored One was. After paying respects, he sat to one side. At that time, the brāhmanas, elders, and householders from the city of Campā, some paid homage to the Buddha and sat, some inquired after his well-being and sat, some addressed him by name and sat, some joined their palms towards the Buddha and sat, some sat in silence. When the assembly was seated, the Buddha, knowing the thoughts in the mind of the brāhmaṇa Vṛddhimat, said to him, "What you are thinking, you may follow your wish!" The Buddha asked Vṛddhimat, "How many dharmas have you brāhmanas accomplished? Your words are true and not false.

At that time, Vṛddhimat silently thought to himself, "How amazing! How extraordinary! The śramaṇa Gautama has great spiritual power, seeing into people's minds, asking me about the meaning as I was thinking."

At that time, the brāhmaṇa Vṛddhimat sat upright, looked around the assembly, smiled broadly, and then replied to the Buddha, "I, a brāhmaṇa, have accomplished five dharmas, and what I say is sincere and not false. What are the five? First, a brāhmaṇa's parents for seven generations have been genuine and not despised by others. Second, he is proficient in reciting the three sections of the heterodox teachings, is able to distinguish various scriptures, is well-versed in the subtle and obscure points of worldly literature, and is also skilled in the methods of discerning the marks of great men, discerning auspicious and inauspicious omens, and the rites of sacrifice. Third, he has an upright and handsome appearance. Fourth, he is fully endowed with precepts. Fifth, he has penetrating wisdom. These are the five. Gautama! A brāhmaṇa who has accomplished these five dharmas speaks sincerely and without falsehood."

The Buddha said, "Excellent! Vṛddhimat! Is there a brāhmaṇa who abandons one of the five dharmas and accomplishes four, and still speaks sincerely and without falsehood, and is called a brāhmaṇa?"

Vṛddhimat said to the Buddha, "There is. Why is that? Gautama! What is the use of birth? If a brāhmaṇa is proficient in reciting the three sections of the heterodox teachings, is able to distinguish various scriptures, is well-versed in the subtle and obscure points of worldly literature, and is also skilled in the methods of discerning the marks of great men, discerning auspicious and inauspicious omens, and the rites of sacrifice, has an upright and handsome appearance, is fully endowed with precepts, and has penetrating wisdom; if he has these four dharmas, then what he says is sincere and without falsehood, and is called a brāhmaṇa."

The Buddha said to Vṛddhimat, "Excellent! Excellent! If one abandons one of these four dharmas and accomplishes three, is what one says still sincere and without falsehood, and is one called a brāhmaṇa?"

Vṛddhimat replied, "There is. Why is that? What is the use of birth and recitation? If a brāhmaṇa has an upright and handsome appearance, is fully endowed with precepts, and has penetrating wisdom; if one accomplishes these three, what one says is sincere and without falsehood, and is called a brāhmaṇa."

The Buddha said, "Excellent! Excellent! How is it? If one abandons one of the three dharmas and accomplishes two, is what one says still sincere and without falsehood, and is one called a brāhmaṇa?"

He replied, "There is. Why is that? What is the use of birth, recitation, and upright appearance?"

At that time, the five hundred brāhmaṇas each raised their voices and said to the brāhmaṇa Sūrata, "Why do you criticize birth, recitation, and upright appearance, saying they are useless?"

At that time, the World-Honored One said to the five hundred brāhmaṇas, "If the brāhmaṇa Sūrata has an ugly appearance, no lineage, is not proficient in recitation, lacks eloquence, wisdom, and good answers, and cannot speak with me, then you may speak. If Sūrata has a handsome appearance, a complete lineage, is proficient in recitation, has wisdom and eloquence, is good at answering questions, and is able to discuss the Dharma with me, then you should all be silent and listen to this person's words."

At that time, the brāhmaṇa Sūrata said to the Buddha, "May the Gautama please wait a moment! I will myself use the Dharma to instruct this person."

At that time, Sūrata said to the five hundred brāhmaṇas, "Here in this assembly is my nephew, the brāhmaṇa Aṅga. Do you see him? Now all the great assembly is gathered here. Except for the Gautama, who has a handsome appearance, none is equal to this young man. Yet this young man kills, steals, indulges in sex, is disrespectful, lies, deceives, burns people with fire, and obstructs the path to do evil. O brāhmaṇas! This Aṅga is fully endowed with all kinds of evil. Then what use is his recitation and handsome appearance?"

At that time, the five hundred brāhmaṇas remained silent and did not respond. Sūrata said to the Buddha, "If one upholds the precepts fully and has wisdom and insight, then what one says is sincere and without falsehood. One can be called a brāhmaṇa."

The Buddha said, "Excellent! Excellent! How is it? Sūrata! If one abandons one of the two dharmas and accomplishes the other, is what one says also sincere and without falsehood, and can one be called a brāhmaṇa?"

He replied, "No. Why? Precepts are wisdom, wisdom is precepts; only when there are precepts and wisdom can what one says be sincere and without falsehood. I say this is a brāhmaṇa."

The Buddha said, "Excellent! Excellent! As you have said, when there are precepts, there is wisdom; when there is wisdom, there are precepts. Precepts can purify wisdom, wisdom can purify precepts. Sūrata! It is like washing one's hands, the left and right hands need each other. The left can purify the right, the right can purify the left. It is the same here. When there is wisdom, there are precepts; when there are precepts, there is wisdom. Precepts can purify wisdom, wisdom can purify precepts. Brāhmaṇa! One who is endowed with precepts and wisdom, I say is a bhikṣu."

At that time, the brāhmaṇa Sūrata said to the Buddha, "What are the precepts?"

The Buddha said, "Listen carefully! Listen carefully! Consider it well, and I shall explain it to you one by one."

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

At that time, the World Honored One told the brahmin, "When 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 personally realizes and teaches others the Dharma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, revealing a holy life that is perfectly complete and purified. If a householder or householder's son hears this Dharma, their faith becomes pure. With their faith pure, they contemplate thus: 'Living at home is difficult, like being in shackles; if one wishes to practice the holy life, one is not free. Now I should shave off my hair and beard, put on the three Dharma robes, leave home to practice the path.' At another time, they abandon their family wealth and property, give up their relatives, put on the three Dharma robes, remove their ornaments, recite the Vinaya, and fully observe the precepts. They abandon killing and do not kill, - - up to the four dhyānas of the mind, which they directly experience and delight in. Why is this? It is because of their diligent practice, single-minded mindfulness without forgetting, and delight in solitary seclusion, which they have attained. Brahmin! This is called 'fully observing the precepts.'"

He asked again, "What is wisdom?"

The Buddha said, "If a bhikṣu, with a mind of samādhi, is pure and undefiled, gentle and subdued, abiding in the immovable state, - - up to attaining the three insights, removing ignorance, giving rise to the light of wisdom, extinguishing darkness, producing the great light of the Dharma, and attaining the knowledge of the exhaustion of taints. Why is this? It is because of their diligent practice, single-minded mindfulness without forgetting, and delight in solitary seclusion, which they have attained. Brahmin! This is called 'the perfection of wisdom.'"

At that time, the brāhman Vṛddhimatra said to the Buddha, "Now I take refuge in the Buddha, Dharma, and Saṅgha. Please allow me to be an upāsaka in the true Dharma! From now on, for as long as I live, I will not kill, steal, engage in sexual misconduct, deceive, or drink alcohol."

At that time, the brāhman Vṛddhimatra, having heard the Buddha's teaching, joyfully received and practiced it.