25 （二五）倮形梵志经

Thus have I heard:

At one time, the Buddha was staying in the Golden Deer Park in the country of Vārāṇasī, together with a great assembly of 1,250 bhikṣus.

At that time, there was a naked ascetic named Kāśyapa. He went to where the World-Honored One was, greeted him, and sat to one side. The naked Kāśyapa said to the Buddha, "I have heard that the śramaṇa Gautama criticizes all sacrificial rites and reviles those who practice austerities as filthy. Gautama, if someone says, 'The śramaṇa Gautama criticizes all sacrificial rites and reviles those who practice austerities as filthy,' is this person speaking the truth, speaking in accordance with the Dharma, and not slandering the śramaṇa Gautama?"

The Buddha said, "Kāśyapa! If they say, 'The śramaṇa Gautama criticizes all sacrificial rites and reviles those who practice austerities as filthy,' that is an incorrect statement, not in accordance with the Dharma. It is slandering me, not a truthful statement. Why is that? Kāśyapa! I see that some of those who practice austerities, when their bodies perish and their lives end, fall into hell. I also see that some who practice austerities, when their bodies perish and their lives end, are reborn in a good place in the heavens. I see that some who practice austerities enjoy practicing austerities, and when their bodies perish and their lives end, they are reborn in hell. I see that some who practice austerities enjoy practicing austerities, and when their bodies perish and their lives end, they are reborn in a good place in the heavens. Kāśyapa! I know and see the results of these two destinies. Should I then criticize those who practice austerities as filthy? I am speaking correctly, but they say it is incorrect. I am speaking correctly, but they say it is incorrect. Kāśyapa! There are some dharmas that śramaṇas and brāhmaṇas have in common, and there are some dharmas that śramaṇas and brāhmaṇas do not have in common. Kāśyapa! Those that they do not have in common, I set aside. Because those dharmas are not shared by śramaṇas and brāhmaṇas.

Kāśyapa! Those who are wise should contemplate thus: 'Among the unwholesome dharmas, the heavy defilements, the darkness, and the unwholesome dharmas, who among the teachers of other groups is able to extinguish these dharmas?' Kāśyapa! When those who are wise contemplate in this way, they know and see thus: 'Only the śramaṇa Gautama is able to extinguish these dharmas.' Kāśyapa! When those who are wise contemplate in this way, seek in this way, and discuss in this way, I then have a reputation.

Furthermore, Kāśyapa! Those who are wise should contemplate thus: 'Among the unwholesome dharmas, the heavy defilements, the darkness, and the unwholesome dharmas, who among the disciples of the teachers of other groups is able to extinguish these dharmas?' Kāśyapa! When those who are wise contemplate in this way, they know and see thus: 'Only the disciples of the śramaṇa Gautama are able to extinguish these dharmas.' Kāśyapa! When those who are wise contemplate in this way, seek in this way, and discuss in this way, my disciples then gain a reputation.

Furthermore, Kāśyapa! Those who are wise should contemplate thus: 'Among the wholesome dharmas, the pure, the subtle, and the noble dharmas, who among the teachers of other groups is able to increase and cultivate these dharmas?' Kāśyapa! When those who are wise contemplate in this way, they know and see thus: 'Only the śramaṇa Gautama is able to increase and cultivate these dharmas.' Kāśyapa! When those who are wise contemplate in this way, seek in this way, and discuss in this way, I then have a reputation.

Kāśyapa! Those who are wise should contemplate thus: 'Among the wholesome dharmas, the pure, the subtle, and the noble dharmas, who among the disciples of the teachers of other groups is able to increase and cultivate these dharmas?' Kāśyapa! When those who are wise contemplate in this way, they know and see thus: 'Only the disciples of the śramaṇa Gautama are able to increase and cultivate these dharmas.' Kāśyapa! When those who are wise contemplate in this way, seek in this way, and discuss in this way, my disciples then gain a reputation.

Kāśyapa! What is the path? What is the trace? When a bhikṣu practices in it, he knows and sees for himself that the śramaṇa Gautama speaks in a timely manner, speaks the truth, speaks the meaning, speaks the Dharma, and speaks the Vinaya.

Kāśyapa said: "Gautama! There is only this path and trace, in which a bhikṣu practices and knows and sees for himself that the śramaṇa Gautama speaks in a timely manner, speaks the truth, speaks the meaning, speaks the Dharma, and speaks the Vinaya.

The Buddha said: "Kāśyapa! Those who practice nakedness subject their bodies to countless hardships and difficulties, but their precepts are incomplete, their views are incomplete, and they are unable to practice diligently and extensively.

Kāśyapa said to the Buddha: "What is meant by complete precepts? What is meant by complete views? What is the most subtle and supreme way beyond all ascetic practices?"

The Buddha told Kāśyapa: "Listen carefully and think about it well, and I will explain it to you."

Kāśyapa said: "Yes, Gautama! I wish to hear it with great joy."

The Buddha told Kāśyapa: "When a Tathāgata, Arhat, and Perfectly Enlightened One appears in the world, up to the fourth dhyāna, one attains happiness in the present life. Why is this? It is because of diligent practice, single-minded concentration, delighting in solitude, and being undistracted. Kāśyapa! This is the perfection of precepts, the perfection of view, surpassing all ascetic practices, and the most subtle."

Kāśyapa said: "Gautama! Although you say that the perfection of precepts and the perfection of view surpass all ascetic practices and are the most subtle, but the Dharma of śramaṇas is difficult, and the Dharma of brāhmaṇas is difficult."

The Buddha said: "Kāśyapa! This is a worldly uncommon Dharma. Namely, the Dharma of śramaṇas and the Dharma of brāhmaṇas are difficult. Kāśyapa! Even up to the female lay followers can know this Dharma. Abandoning clothing and going naked, up to countless skillful means of tormenting the body, but they do not know the mind: whether it has an angry mind or not, a resentful mind or not, a harmful mind or not. If one knows this mind, one is not called a śramaṇa or brāhmaṇa. It is because one does not know it that the śramaṇa and brāhmaṇa are difficult."

At that time, Kāśyapa addressed the Buddha, saying: "What is a śramaṇa? What is a brāhmaṇa? Who has the perfection of precepts and the perfection of view, is supreme, excellent, and most subtle?"

The Buddha told Kāśyapa: "Listen attentively, listen attentively, and consider it well. I shall explain it for you."

Kāśyapa said: "Yes, Gautama! I wish to hear it with great joy."

The Buddha said: "Kāśyapa! That bhikṣu, with a samādhi mind, attains the three insights, extinguishes all ignorance and darkness, and gives rise to the light of wisdom, namely, the knowledge of the exhaustion of taints. Why is this? It is because of diligent effort, single-minded mindfulness without forgetting, delighting in solitude and tranquility, and not being negligent. Kāśyapa! This is called a śramaṇa or brāhmaṇa who is fully endowed with precepts and views, the most supreme, the most excellent, the most subtle, and the foremost."

Kāśyapa said: "Gautama! Although you say that this is a śramaṇa or brāhmaṇa who is fully endowed with views and precepts, the most supreme, the most excellent, the most subtle, and the foremost, but the Dharma of śramaṇas and brāhmaṇas is very difficult! Very difficult! It is also difficult to know what a śramaṇa is, and also difficult to know what a brāhmaṇa is."

The Buddha told Kāśyapa: "Upāsakas can also practice this Dharma." He said: "From today onwards, I can give up wearing robes and nakedness, and even use countless means to torment this body. This practice cannot be called śramaṇa or brāhmaṇa. If this practice were called śramaṇa or brāhmaṇa, it would not be said that śramaṇa is very difficult and brāhmaṇa is very difficult. Because this practice is not śramaṇa or brāhmaṇa, it is said that śramaṇa is very difficult and brāhmaṇa is very difficult."

The Buddha told Kāśyapa: "Once, I was in Rājagṛha, in the seven-leaf cave on a high mountain, and I spoke to the brāhmaṇa Nārada about pure ascetic practices. At that time, the brāhmaṇa was filled with joy and attained pure faith. He made offerings to me and praised me, making the foremost offerings and praises to me."

Kāśyapa said: "Gautama! Who would not give rise to the foremost joy, pure faith, offerings, and praises towards Gautama? I now also give rise to the foremost joy towards Gautama, attain pure faith, make offerings and praises, and take refuge in Gautama."

The Buddha told Kāśyapa: "Among all the precepts in the world, there is none that is equal to this superior precept, let alone surpassing it. Among all the samādhis, wisdom, liberation, and liberating insight, there is none that is equal to this superior samādhi, wisdom, liberation, and liberating insight, let alone surpassing it. Kāśyapa! The so-called lion refers to the Tathāgata, the Arhat, the Perfectly Enlightened One. When the Tathāgata expounds the Dharma extensively in the great assembly, he is self-assured and fearless, and thus is called a lion. What do you think, Kāśyapa? Do you think that when the Tathāgata roars like a lion, he is not courageous and valiant? Do not think so! The Tathāgata roars like a lion with courage and fearlessness. Kāśyapa! Do you think that when the Tathāgata roars like a courageous lion, he is not in the great assembly? Do not think so! The Tathāgata is in the great assembly, roaring like a courageous lion. Kāśyapa! Do you think that when the Tathāgata is in the great assembly, roaring like a courageous lion, he cannot expound the Dharma? Do not think so. Why? Because the Tathāgata is in the great assembly, roaring like a courageous and fearless lion, and is able to expound the Dharma well.

What do you think, Kāśyapa? Do you think that when the Tathāgata is in the great assembly, courageous and fearless, roaring like a lion, skillfully expounding the Dharma, the assembly listening is not single-minded? Do not think so. Why? Because the Tathāgata is in the great assembly, courageous and fearless, roaring like a lion, skillfully expounding the Dharma, and the assembly that comes is all single-mindedly listening. What do you think, Kāśyapa? Do you think that when the Tathāgata is in the great assembly, courageous and fearless, roaring like a lion, skillfully expounding the Dharma, the assembly that comes is all single-mindedly listening, but does not joyfully believe and practice? Do not think so. Why? Because the Tathāgata is in the great assembly, courageous and powerful, roaring like a lion, skillfully expounding the Dharma, and the assembly that comes is all single-mindedly listening, joyfully believing and practicing. Kāśyapa! Do you think that when the Tathāgata is in the great assembly, courageous and fearless, roaring like a lion, skillfully expounding the Dharma, the assembly that comes joyfully believes and practices, but does not make offerings? Do not think so. Because the Tathāgata is in the great assembly, courageous and fearless, roaring like a lion, skillfully expounding the Dharma, the assembly that comes is all single-mindedly listening, joyfully believing and practicing, and making offerings.

"Kāśyapa! Do you think that when the Tathāgata is in the great assembly, courageous and fearless, roaring like a lion, up to making offerings with faith and respect, he does not shave his beard and hair, put on the three Dharma robes, and leave home to cultivate the path? Do not think so. Why? Because the Tathāgata is in the great assembly, courageous and fearless, roaring like a lion, up to making offerings with faith and respect, shaving his beard and hair, putting on the three Dharma robes, and leaving home to cultivate the path. Kāśyapa! Do you think that when the Tathāgata is in the great assembly, courageous and fearless, up to leaving home to cultivate the path, he does not ultimately practice the Brahma way, reach the place of peace and tranquility, and attain nirvāṇa without remainder? Do not think so. Why? Because the Tathāgata is in the great assembly, courageous and fearless, up to leaving home to cultivate the path, ultimately practicing the Brahma way, reaching the place of peace and tranquility, and attaining nirvāṇa without remainder."

At that time, Kāśyapa said to the Buddha, "How can I, Gautama, leave home and receive full ordination in this Dharma?"

The Buddha told Kāśyapa, "If a non-Buddhist wishes to come to my Dharma to leave home and cultivate the path, they should be kept for four months to observe and be approved by the assembly, then they can leave home and receive the precepts. Kāśyapa! Although there is this rule, it is also to observe the person."

Kāśyapa said, "If a non-Buddhist wishes to come to the Buddha's Dharma to cultivate the brahma-conduct, they should be kept for four months to observe and be approved by the assembly, then they can leave home and receive the precepts. I can now observe for four years in the Buddha's Dharma, and be approved by the assembly, then I will leave home and receive the precepts."

The Buddha told Kāśyapa, "I have already said that it is only to observe the person."

At that time, Kāśyapa immediately left home and received full ordination in the Buddha's Dharma. Not long after Kāśyapa received the precepts, with pure faith he cultivated the unsurpassed brahma-conduct, personally realized in this very life, with the end of birth and death, the establishment of the brahma-conduct, the accomplishment of what was to be done, and not accepting future existence, he then attained arahantship.

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