28 （二八）布咤婆楼经

Thus have I heard:

At one time, the Buddha was at Anāthapiṇḍada's Park in the Jeta Grove near Śrāvastī, together with a great assembly of 1,250 bhikṣus.

At that time, the World-Honored One, in the morning, put on his robe, took his alms bowl, and entered the city of Śrāvastī to beg for food. The World-Honored One thought, "Today, begging for food is too early. I should now go to the Brāhmaṇa forest of Puṣkarāvatī to take a look. When the time comes, I will beg for food." At that time, the World-Honored One went to the Brāhmaṇa forest.

At that time, the Brāhmaṇa Puṣkarāvatī saw the Buddha coming from afar, and immediately got up to welcome him, saying, "Welcome, Śramaṇa Gautama! You haven't come here for a long time. What is the reason for your visit now? Please come and take a seat."

At that time, the World-Honored One took his seat and said to Puṣkarāvatī, "What are you all gathered here for? What are you discussing?"

The Brāhmaṇa said to the Buddha, "World-Honored One! Yesterday, many Brāhmaṇas, Śramaṇas, and Brāhmaṇas gathered in this Brāhmaṇa hall, discussing such matters, contradicting each other. Gautama! Some Brāhmaṇas say, 'A person's thoughts arise without cause or condition, and thoughts cease without cause or condition. Thoughts come and go, coming is the arising of thoughts, going is the cessation of thoughts.' Gautama! Some Brāhmaṇas say, 'Due to life, thoughts arise, and due to life, thoughts cease. Those thoughts come and go, coming is the arising of thoughts, going is the cessation of thoughts.' Gautama! Some Brāhmaṇas say, 'What was said before is not the case. There are great ghosts and spirits with great power. They hold thoughts and take them away. They hold thoughts and bring them back. They hold thoughts and take them away, then thoughts cease. They hold thoughts and bring them back, then thoughts arise.' Because of this, I thought, 'The Śramaṇa Gautama knows this meaning first. He will surely be able to know thoughts and the cessation of thoughts well.'"

At that time, the World-Honored One said to the Brāhmaṇa, "Those who discuss have all made mistakes. They say that thoughts arise without cause or condition, and thoughts cease without cause or condition. Thoughts come and go, coming is the arising of thoughts, going is the cessation of thoughts. Some say that thoughts arise due to life, and thoughts cease due to life. Thoughts come and go, coming is the arising of thoughts, going is the cessation of thoughts. Some say, 'It is not the case. There are great ghosts and spirits. They hold thoughts and bring them back. They hold thoughts and take them away. Holding them and bringing them back, thoughts arise. Holding them and taking them away, thoughts cease.' Those who speak like this all make mistakes. Why is that? Brāhmaṇa! Thoughts arise due to causes and conditions, and thoughts cease due to causes and conditions.

If the Tathāgata appears in the world, the Perfectly Enlightened One, endowed with the ten titles, and someone leaves home in the Buddha's teachings to practice the path, up to extinguishing the five hindrances that obscure the mind, removing desire and evil unwholesome states, with initial and sustained thought, joy and happiness, entering the first dhyāna, first extinguishing desire and giving rise to the thought of joy and happiness. Brāhmaṇa! For this reason, it is known that thoughts arise due to causes and conditions, and thoughts cease due to causes and conditions. Extinguishing initial and sustained thought, internally joyful, single-minded, without initial or sustained thought, giving rise to joy and happiness, entering the second dhyāna. Brāhmaṇa! The first dhyāna thought ceases, and the second dhyāna thought arises. For this reason, it is known that thoughts cease due to causes and conditions, and thoughts arise due to causes and conditions. Abandoning joy, cultivating protection, single-minded mindfulness, knowing bodily happiness, the pursuit of the noble ones, pure protection and mindfulness, entering the third dhyāna. Brāhmaṇa! The second dhyāna thought ceases, and the third dhyāna thought arises. For this reason, it is known that thoughts cease due to causes and conditions, and thoughts arise due to causes and conditions. Abandoning suffering and happiness, first extinguishing joy and sorrow, protecting and purifying mindfulness, entering the fourth dhyāna. Brāhmaṇa! The third dhyāna thought ceases, and the fourth dhyāna thought arises. For this reason, it is known that thoughts cease due to causes and conditions, and thoughts arise due to causes and conditions. Abandoning all perceptions of form, extinguishing anger, not thinking of other perceptions, entering the sphere of space. Brāhmaṇa! All perceptions of form cease, and the perception of the sphere of space arises. For this reason, it is known that thoughts cease due to causes and conditions, and thoughts arise due to causes and conditions. Transcending the entire sphere of space, entering the sphere of consciousness. Brāhmaṇa! The perception of the sphere of space ceases, and the perception of the sphere of consciousness arises. For this reason, it is known that thoughts cease due to causes and conditions, and thoughts arise due to causes and conditions. Transcending the entire sphere of consciousness, entering the sphere of nothingness. Brāhmaṇa! The perception of the sphere of consciousness ceases, and the perception of the sphere of nothingness arises. For this reason, it is known that thoughts cease due to causes and conditions, and thoughts arise due to causes and conditions. Abandoning the sphere of nothingness, entering the sphere of neither perception nor non-perception. Brāhmaṇa! The perception of the sphere of nothingness ceases, and the perception of the sphere of neither perception nor non-perception arises. For this reason, it

The Brāhmaṇa said to the Buddha, "From the beginning, I have never heard of such a gradual cessation of thoughts and conditions." He further said to the Buddha, "I now give rise to the thought, 'This is with thought, this is without thought.' Or, having thought this, they think, 'Having thoughts is bad, not having thoughts is good.' When they have this thought, the subtle thought does not cease, and the coarse thought arises again. They further think, 'I should not engage in thought, and not give rise to contemplation.' When they do not engage in thought, and do not give rise to contemplation, the subtle thought ceases, and the coarse thought does not arise. When they do not engage in thought, and do not give rise to contemplation, the subtle thought ceases, and the coarse thought does not arise, they immediately enter the concentration of cessation of perception and thought.

The Buddha told the Brāhmaṇa, "Excellent! Excellent! This is the gradual cessation of thoughts and conditions in the noble teachings."

The Brāhmaṇa again said to the Buddha, "Among these thoughts, which one is the supreme thought?"

The Buddha told the Brāhmaṇa, "The thought of the realm of nothingness is supreme."

The Brāhmaṇa again said to the Buddha, "Among all thoughts, which one is the supreme thought?"

The Buddha said, "Among all thoughts and words, the thought of the cessation of thought and perception is the supreme thought."

The Brāhmaṇa asked again, "Is it one thought or many thoughts?"

The Buddha said, "There is one thought, not many thoughts."

The Brāhmaṇa asked again, "Does thought arise first and then wisdom? Does wisdom arise first and then thought? Or do thought and wisdom arise simultaneously?"

The Buddha said, "Thought arises first and then wisdom, because of thought there is wisdom."

The Brāhmaṇa asked again, "Is thought the self?"

The Buddha told the Brāhmaṇa, "Who do you say is the self?"

The Brāhmaṇa said to the Buddha, "I do not say that a person is the self. I myself say that the physical body is composed of the four great elements and six sense bases, nurtured and raised by parents, clothed and adorned, impermanent and subject to decay. I say that this person is the self."

The Buddha told the Brāhmaṇa, "You say that the physical body is composed of the four great elements and six sense bases, nurtured and raised by parents, clothed and adorned, impermanent and subject to decay. You say that this person is the self. Brāhmaṇa! Leave aside this self for now. Just the thought of a person arises and ceases."

The Brāhmaṇa said, "I do not say that a person is the self. I say that the gods of the desire realm are the self."

The Buddha said, "Leave aside the gods of the desire realm as the self for now. Just the thought of a person arises and ceases."

The Brāhmaṇa said, "I do not say that a person is the self. I say that the gods of the form realm are the self."

The Buddha said, "Leave aside the gods of the form realm as the self for now. Just the thought of a person arises and ceases."

The Brāhmaṇa said, "I do not say that a person is the self. I say that the formless heavens of the sphere of empty space, the sphere of consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, and the heavens of the formless realm are the self."

The Buddha said, "Leave aside the formless heavens of the sphere of empty space, the sphere of consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, and the heavens of the formless realm as the self for now. Just the thought of a person arises and ceases."

The Brāhmaṇa said to the Buddha, "How can I know the arising and ceasing of the thought of a person?"

The Buddha told the Brāhmaṇa, "If you want to know the arising and ceasing of the thought of a person, it is very difficult! Very difficult! Why is that? Because you have different views, different practices, different tolerance, and different acceptance, and you rely on different teachings."

The Brāhmaṇa said to the Buddha, "Indeed, Gautama! Because I have different views, different practices, different tolerance, and different acceptance, and I rely on different teachings, it is very difficult to know the arising and ceasing of the thought of a person. Why is that? Because I say that the self and the world are permanent, this is true and the rest is false; I say that the self and the world are impermanent, this is true and the rest is false; I say that the self and the world are both permanent and impermanent, this is true and the rest is false; I say that the self and the world are neither permanent nor impermanent, this is true and the rest is false. I say that the self and the world have an end, this is true and the rest is false; I say that the self and the world have no end, this is true and the rest is false; I say that the self and the world both have an end and have no end, this is true and the rest is false; I say that the self and the world are neither with an end nor without an end, this is true and the rest is false. I say that the life and the body are the same, this is true and the rest is false; I say that the life and the body are different, this is true and the rest is false; I say that the body and life are neither the same nor different, this is true and the rest is false; I say that there is no life and no body, this is true and the rest is false. I say that the Tathāgata perishes, this is true and the rest is false; I say that the Tathāgata does not perish, this is true and the rest is false; I say that the Tathāgata both perishes and does not perish, this is true and the rest is false; I say that the Tathāgata is neither perishing nor not perishing, this is true and the rest is false."

The Buddha told the Brāhmaṇa, "I do not make any statement about whether the world is permanent, up to whether the Tathāgata is neither perishing nor not perishing."

The Brāhmaṇa said to the Buddha, "Gautama! Why do you not make any statement about whether the self and the world are permanent, up to whether the Tathāgata is neither perishing nor not perishing?"

The Buddha said, "This does not accord with the meaning, does not accord with the Dharma, is not the holy life, is not without desire, is not unconditioned, is not cessation, is not tranquility, is not right awakening, is not the śramaṇa, is not nirvāṇa. Therefore, I do not make any statement about it."

The Brāhmaṇa again asked, "What is meant by accord with meaning and accord with the Dharma? What is the beginning of the holy life? What is unconditioned? What is without desire? What is cessation? What is tranquility? What is right awakening? What is the śramaṇa? What is nirvāṇa? What is meant by making a statement?"

The Buddha told the Brāhmaṇa, "I make statements about the truth of suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering. Why is that? Because this accords with meaning and accords with the Dharma, is the beginning of the holy life, is without desire, is unconditioned, is cessation, is tranquility, is right awakening, is the śramaṇa, is nirvāṇa. Therefore, I make statements about it."

At that time, the World-Honored One taught the Dharma to the Brāhmaṇa, showing, teaching, benefiting, and delighting him. Having done so, he then left his seat and departed.

Not long after the Buddha left, the other Brāhmaṇas said to Puṣkarasvādi, "Why did you agree with what the Śramaṇa Gautama said? He said, 'I do not make statements about the permanence of the self and the world, up to the Tathāgata not being one who has ended or not ended, because it does not accord with meaning.' Why did you agree with his words? We cannot accept what the Śramaṇa Gautama said.

Puṣkarasvādi replied to the Brāhmaṇas, "The Śramaṇa Gautama said, 'I do not make statements about the permanence of the self and the world, up to the Tathāgata not being one who has ended or not ended, because it does not accord with meaning.' I also do not agree with this statement. But the Śramaṇa Gautama abides in the Dharma, speaks the Dharma, and attains liberation through the Dharma. How can I go against his wise words? The Śramaṇa Gautama's subtle Dharma words cannot be contradicted.

At another time, the Brāhmaṇa Puṣkarasvādi went with Śāriputra to see the World-Honored One. After exchanging greetings, he sat to one side. Śāriputra bowed to the Buddha and sat down. The Brāhmaṇa said to the Buddha, "Not long after the Buddha left my place, the other Brāhmaṇas said to me, 'Why did you agree with what the Śramaṇa Gautama said? He said, "I do not make statements about the permanence of the self and the world, up to the Tathāgata not being one who has ended or not ended, because it does not accord with meaning." Why did you agree with his words? We cannot accept what the Śramaṇa Gautama said.' I replied to them, 'The Śramaṇa Gautama said, "I do not make statements about the permanence of the self and the world, up to the Tathāgata not being one who has ended or not ended, because it does not accord with meaning." I also do not agree with this statement. But the Śramaṇa Gautama abides in the Dharma, speaks the Dharma, and attains liberation through the Dharma. How can I go against his wise words? The Śramaṇa Gautama's subtle Dharma words cannot be contradicted.'"

The Buddha told the Brāhmaṇa, "The Brāhmaṇas said, 'Why did you agree with what the Śramaṇa Gautama said?' This statement is wrong. Why is that? The Dharma I teach has definitive and non-definitive statements. What are the non-definitive statements? I also say that the self and the world are permanent, up to the Tathāgata not being one who has ended or not ended, but I do not make definitive statements about them. Why is that? This does not accord with meaning, does not accord with the Dharma, is not the beginning of the holy life, is not desireless, is not unconditioned, is not peace, is not cessation, is not true awakening, is not the śramaṇa, is not nirvāṇa. Therefore, Brāhmaṇa, although I say these words, I do not make definitive statements about them. What are the definitive statements? I make definitive statements about the truth of suffering, the origin of suffering, the cessation of suffering, and the path to the cessation of suffering. Why is that? This accords with the Dharma, accords with meaning, is the beginning of the holy life, is without attachment, is without conditioning, is peace, is cessation, is true awakening, is the śramaṇa, is nirvāṇa. Therefore, Brāhmaṇa, I say that there are śramaṇas and brāhmaṇas who, in one place, are desireless, unconditioned, peaceful, ceased, truly awakened, śramaṇas, and nirvāṇa. Therefore, I make definitive statements about them.

"Brāhmaṇa, there are śramaṇas and brāhmaṇas who, in one place, speak of the world as being entirely blissful. I ask them, 'Do you truly say that one place in the world is entirely blissful?' They reply, 'Yes.' I then ask them, 'Do you know and see that one place in the world is entirely blissful?' They answer, 'We do not know and see.' I further ask them, 'Have you ever seen the gods in that one place in the world who are entirely blissful?' They reply, 'We do not know and see.' I then ask them, 'Have you ever sat, stood, spoken, or practiced concentration with those gods in that one place in the world?' They answer, 'No.' I further ask them, 'Have those gods in that one place in the world who are entirely blissful ever come to you and said, "You should practice straightforwardly, and you will be reborn in that entirely blissful heaven. I have been reborn there because of practicing straightforwardly, and I enjoy the bliss there together with you."?' They answer, 'No.' I further ask them, 'Can you generate the mind to transform your own four great elements into the body of another, complete with all faculties, without deficiency?' They answer, 'No.' How is it, Brāhmaṇa? Is what those śramaṇas and brāhmaṇas say true and in accordance with the Dharma?"

The Brāhmaṇa said to the Buddha, "This is not true, it is not in accordance with the Dharma."

The Buddha said to the Brāhmaṇa, "It is like someone saying, 'I have had sexual intercourse with that beautiful woman.' Praising the prostitute. Others ask, 'Do you know that woman? Where is she? In the east, west, south, or north?' They answer, 'I don't know.' They further ask, 'Do you know the land, city, or village where she lives?' They answer, 'I don't know.' They further ask, 'Do you know her parents and their family name?' They answer, 'I don't know.' They further ask, 'Do you know if she is a kṣatriya woman, a brāhmaṇa, a householder, or a śūdra woman?' They answer, 'I don't know.' They further ask, 'Do you know if she is tall or short, coarse or fine, black or white, good-looking or ugly?' They answer, 'I don't know.' How is it, Brāhmaṇa? Is what this person says true?"

He replied, "No."

"Brahmin, it is the same with those śramaṇas and brāhmaṇas. They are not true. Brahmin, it is like someone building a ladder on empty ground. Others ask, 'Why are you building a ladder?' They answer, 'I want to climb to the hall.' They further ask, 'Where is the hall?' They answer, 'I don't know.' How is it, Brahmin? Isn't the one building the ladder being deceptive?"

He replied, "Yes, they are truly deceptive."

The Buddha said, "It is the same with those śramaṇas and brāhmaṇas. They are false and unreal."

The Buddha told Puṣkarasārin, "You say that my body is composed of the four great elements and six sense bases, nurtured by my parents, grown through breast milk, adorned with clothing, impermanent and subject to decay. You consider this to be me. I say that this is defiled, pure, and can be liberated. What do you think? You may think that defiled dharmas cannot be extinguished, pure dharmas cannot be produced, and one always abides in suffering. Do not think this way. Why? Defiled dharmas can be extinguished, pure dharmas can be produced, abiding in the ground of bliss, joyfully loving, single-mindedly mindful, and wisdom greatly increases. Brahmins! I say that the desire realm gods, the gods of the empty realm, the gods of the consciousness realm, the gods of the non-perception realm, and the gods of the neither-perception-nor-non-perception realm are defiled, pure, and can be liberated. You may think that defiled dharmas cannot be extinguished, pure dharmas cannot be produced, and one always abides in suffering. Do not think this way. Why? Defiled dharmas can be extinguished, pure dharmas can be produced, abiding in the ground of bliss, joyfully loving, single-mindedly mindful, and wisdom greatly increases."

At that time, Śāriputra, the chief of the elephants, asked, "World-Honored One! When there is a human body in the desire realm with the four great elements and the faculties, are there also the bodies of the desire realm gods, the form realm gods, the gods of the empty realm, the gods of the consciousness realm, the gods of the non-perception realm, and the gods of the neither-perception-nor-non-perception realm at the same time? World-Honored One! When there is a body of the desire realm gods, are there also the four great elements and faculties of a human body in the desire realm, and the bodies of the form realm gods, the gods of the empty realm, the gods of the consciousness realm, the gods of the non-perception realm, and the gods of the neither-perception-nor-non-perception realm at the same time? World-Honored One! When there is a body of the form realm gods, are there also the four great elements and faculties of a human body in the desire realm, and the bodies of the form realm gods, the gods of the empty realm, the gods of the consciousness realm, the gods of the non-perception realm, and the gods of the neither-perception-nor-non-perception realm at the same time? In this way, up to the bodies of the gods of the neither-perception-nor-non-perception realm, are there also the four great elements and faculties of a human body in the desire realm, and the bodies of the desire realm gods, the form realm gods, the gods of the empty realm, the gods of the consciousness realm, and the gods of the non-perception realm at the same time? "

The Buddha told Śāriputra, the chief of the elephants, "If there is a human body in the desire realm with the four great elements and the faculties, at that time there is only a human body in the desire realm with the four great elements and the faculties, not the bodies of the desire realm gods, the form realm gods, the gods of the empty realm, the gods of the consciousness realm, the gods of the non-perception realm, and the gods of the neither-perception-nor-non-perception realm. In this way, up to the bodies of the gods of the neither-perception-nor-non-perception realm, at that time there is only the body of the gods of the neither-perception-nor-non-perception realm, not the four great elements and faculties of a human body in the desire realm, and the bodies of the desire realm gods, the form realm gods, the gods of the empty realm, the gods of the consciousness realm, and the gods of the non-perception realm. Elephant Chief! It is like milk, which turns into curd, curd into fresh butter, fresh butter into clarified butter, and clarified butter into ghee, which is the best. Elephant Chief! When there is milk, it is only called milk, not curd, butter, or ghee. In this way, up to when it becomes ghee, it is only called ghee, not milk, curd, or butter. Elephant Chief! It is the same here. If there is a human body in the desire realm with the four great elements and the faculties, there are no bodies of the desire realm gods, the form realm gods, up to the gods of the neither-perception-nor-non-perception realm. In this way, up to when there are bodies of the gods of the neither-perception-nor-non-perception realm, there are only bodies of the gods of the neither-perception-nor-non-perception realm, not the four great elements and faculties of a human body in the desire realm, and the bodies of the desire realm gods, the form realm gods, up to the gods of the non-perception realm.

"Elephant Chief! What do you think? If someone were to ask you, 'If there is a past body, are there also future and present bodies at the same time? If there is a future body, are there also past and present bodies at the same time? If there is a present body, are there also past and future bodies at the same time?' If asked this, how would you answer? "

Śāriputra, the chief of the elephants, said, "If asked this, I would answer, 'If there is a past body, it is only a past body, not future or present. If there is a future body, it is only a future body, not past or present. If there is a present body, it is only a present body, not past or future.'"

Elephant Chief! It is the same here. When there is a human body in the desire realm with the four great elements and faculties, there is no heavenly body in the desire realm, no heavenly body in the form realm, up to no heavenly body in the sphere of neither perception nor non-perception. In this way, when there is a heavenly body in the sphere of neither perception nor non-perception, there is no human body in the desire realm with the four great elements and faculties, no heavenly body in the desire realm, no heavenly body in the form realm, up to no heavenly body in the sphere of nothingness.

"Furthermore, Elephant Chief! If someone asks you, 'Have you ever had a past that has already ceased? Will you have a future that will arise? Do you have a present that exists now?' If asked this, how would you answer?"

Elephant Chief said to the Buddha, "If asked this, I would answer them, 'I have had a past that has already ceased, it is not nonexistent. I will have a future that will arise, it is not nonexistent. I have a present that exists now, it is not nonexistent.'"

The Buddha said, "Elephant Chief! It is the same here. When there is a human body in the desire realm with the four great elements and faculties, there is no heavenly body in the desire realm, up to the body of the heaven of neither perception nor non-perception. In this way, when there is a body in the heaven of neither perception nor non-perception, there is no human body in the desire realm with the four great elements and faculties, nor a heavenly body in the desire realm, up to a heavenly body in the sphere of nothingness."

At that time, Elephant Chief said to the Buddha, "World-Honored One! I now 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, for as long as I live, I will not kill, steal, engage in sexual misconduct, deceive, or drink alcohol."

At that time, the brāhman Puṣkarasvādi said to the Buddha, "May I be allowed to go forth and receive the precepts in the Buddha's teachings?"

The Buddha told the brāhman, "If a non-Buddhist wishes to go forth and practice the path in my teachings, they must first observe for four months to see if they meet the approval of the assembly. Only then can they go forth and receive the precepts. Although there is this rule, it also depends on the individual."

The brāhman said to the Buddha, "Those who wish to go forth and receive the precepts in the Buddha's teachings must first observe for four months to see if they meet the approval of the assembly. Then they can go forth and receive the precepts. As for me now, I am able to observe for four years to see if I meet the approval of the assembly. Only then do I hope to go forth and receive the precepts."

The Buddha told the brāhman, "I told you before that although there is this rule, it also depends on the individual."

At that time, the brāhman was able to go forth and receive the precepts in the true Dharma. In this way, not long after, with firm faith, he practiced pure conduct. In this very life, he attained realization himself, exhausted birth and death, accomplished what was to be done, and would not be reborn again. He then became an arhat.

At that time, Puṣkarasārin heard what the Buddha said, and joyfully accepted it.