7 （七）弊宿经

At that time, the nun Kāśyapa was traveling in the country of Kosala with five hundred bhikṣus, gradually approaching the brāhman village of Sāvatthi. At that time, the nun Kāśyapa stayed in the Śiśiravana forest north of the village of Sāvatthi. There was a brāhman named Pūrvāṣāḍha who lived in the village of Sāvatthi. This village was prosperous and had many people, with abundant trees. King Prasenajit specially granted this village to the brāhman Pūrvāṣāḍha as a share of the merit of the brāhman. The brāhman Pūrvāṣāḍha always held heterodox views and told people, "There is no other world, no rebirth, and no retribution for good and evil."

At that time, the people of the village of Sāvatthi heard that the nun Kāśyapa and five hundred bhikṣus were gradually approaching the Śiśiravana forest from the country of Kosala, and they said to each other, "This nun Kāśyapa has a great reputation. She has already attained arahantship. She is an elder, learned, erudite, intelligent, wise, eloquent, and skilled in debate. It would be good to see her now!" Then, the people of the village went to see Kāśyapa in turn every day. At that time, Pūrvāṣāḍha was on a high tower. Seeing the people of the village following each other in groups, he did not know where they were going. He asked the umbrella-bearer to his left, "Why are those people following each other in groups?"

The attendant replied, "I heard that the nun Kāśyapa is traveling in the country of Kosala with five hundred bhikṣus, and has arrived at the Śiśiravana forest. I also heard that she has a great reputation. She has already attained arahantship. She is an elder, learned, erudite, intelligent, wise, eloquent, and skilled in debate. Those people are following each other in groups, wanting to go to see Kāśyapa."

At that time, the brāhman Pūrvāṣāḍha immediately ordered his attendant, "Go quickly and tell the people, 'Wait! Let us go together to see them.' Why is that? Those people are foolish and deluded, deceiving the world. They say there is an afterlife, that there is rebirth, and that there are rewards for good and evil, but in reality there is no afterlife, no rebirth, and no rewards for good and evil."

At that time, the messenger, having received the order, went to tell the people of the village of Śāṣṭha, "The brāhman says, 'You should wait! Let us go together to see them.'"

The villagers replied, "Excellent! Excellent! If you can come, let us go together."

The messenger returned and reported, "Those people are already waiting. Let us go."

At that time, the brahmin immediately descended from the high tower, ordered his attendants to prepare the carriage, and surrounded by the villagers, went to the śiṃśapā forest. Upon arrival, he alighted from the carriage and walked to where Kāśyapa was. After exchanging greetings, he sat to one side. Some of the villagers, brahmins, and householders paid homage to Kāśyapa before sitting down, some greeted him and then sat down, some introduced themselves and then sat down, some joined their palms and then sat down, and some sat down in silence. At that time, the brahmin Vāseṭṭha said to the youth Kāśyapa, "Now I wish to ask something. Is there leisure and permission to listen?"

Kāśyapa replied, "Ask as you wish. Upon hearing, you will understand."

The brahmin said, "My theory is that there is no other world, no rebirth, no retribution for good or bad deeds. What is your theory?"

Kāśyapa replied, "I will ask you. Answer as you wish. Are the sun and moon of this world, or of another world? Are they human or divine?"

The brahmin replied, "The sun and moon are of another world, not this world. They are divine, not human."

Kāśyapa replied, "From this we can know that there must be another world, rebirth, and retribution for good and evil."

The brahmin said, "Although you say there is another world, rebirth, and retribution for good and evil, according to my opinion, all of these do not exist."

Kāśyapa asked, "Are there any causes and conditions by which one can know that there is no other world, no rebirth, and no retribution for good and evil?"

The brahmin replied, "There are conditions!"

Kāśyapa asked, "What are the causes and conditions for saying there is no other world?"

The brahmin said, "Kāśyapa! I have relatives and acquaintances who fell ill. I went to ask them, 'The śramaṇas and brāhmaṇas each have different views, saying that those who kill, steal, engage in sexual misconduct, speak divisively, harshly, falsely, or frivolously, are greedy, jealous, or have wrong views, will all enter hell when their bodies perish and lives end. I initially did not believe this. The reason is that I have never seen anyone who has died return to speak of where they fell. If someone could come and speak of where they fell, I would definitely believe it. You are now my relative. You have also committed the ten evils. If it is as the śramaṇas say, then when you die, you will definitely enter the great hell. Now I believe you. I will take your word for it. If there really is a hell, you should come back and tell me so I can know. Then I will believe.' Kāśyapa! Since they died, they have not come back. They were my relatives. They should not deceive me. They promised but did not come. There must be no afterlife."

Kāśyapa replied, "Those who are wise understand through analogies. Now I will use an analogy to explain it to you. It is like a thief who is always deceitful and violates the king's laws. When caught, he is brought before the king and says, 'This person is a thief. Please punish him.' The king then orders his attendants to arrest and bind the person, parade him through the streets, and then take him out of the city to be handed over to the executioner. At that time, the attendants take the thief and hand him over to the executioner. The thief then speaks softly to the guards, saying, 'Please release me so I can see my relatives and say goodbye. Then I will return.' What do you think, brahmin? Would the guards release him?"

The brahmin replied, "No!"

Kāśyapa said again, "They are of the same human race, both alive in the present world, and still they would not be released. How much less so for your relatives who are fully endowed with the ten unwholesome deeds. When their bodies die and their lives end, they will definitely enter hell. The hellish beings have no compassion and are not of the same kind. They are dead and reborn in different worlds. If they were to speak softly to the hellish beings, saying, 'Please release me for a while so I can return to the world, see my relatives, say goodbye, and then return,' would they be released?"

The brahmin replied, "No!"

Kāśyapa said again, "Using this analogy, it is sufficient to know. Why persist in delusion and give rise to wrong views?"

The brahmin said, "Although you have given an analogy, saying there is an afterlife, I still say there is not."

Kāśyapa said again, "Do you have any other reasons to know there is no afterlife?"

The brahmin replied, "I have other reasons to know there is no afterlife."

Kāśyapa asked, "What are your reasons?"

The brahmin replied, "Kāśyapa! I have relatives who fell seriously ill. I went to them and said, 'The śramaṇas and brāhmaṇas each have different views, saying there is an afterlife. They say that those who do not kill, steal, engage in sexual misconduct, deceive, slander, speak harshly, lie, engage in frivolous speech, are greedy, jealous, or have wrong views, will be reborn in heaven when their bodies perish and their lives end. I do not believe this at all. The reason is that I have never seen anyone who has died and returned to speak of where they fell. If someone could come and speak of where they were reborn, I would definitely believe it. Now you are my relative and have also practiced the ten wholesome deeds. If it is as the śramaṇas say, then when you die, you will definitely be reborn in heaven. I now believe you. I will take your word for it. If there is indeed a heavenly reward, you must definitely come and tell me so that I may know. Then I will believe.' Kāśyapa! They have died and still have not come. They were my relatives and should not deceive me. They promised but did not come. There is definitely no afterlife."

Kāśyapa said again, "The wise understand through parables. I will now tell you another parable. Suppose someone fell into a deep cesspit, with their head and body submerged. The king ordered his attendants to pull the person out, to scrape their body three times with a bamboo scraper, to wash them with soap and ash, and then to bathe their body with fragrant hot water. Fine powdered incense was sprinkled on their body. He ordered a barber to clean their beard and hair. He also ordered his attendants to wash them again, like this three times, bathing them with fragrant hot water and sprinkling them with powdered incense. He dressed them in fine clothes and adorned their body. He gave them a hundred kinds of delicious food to satisfy their mouth. He led them to a high hall for entertainment with the five desires. Would that person be able to return to the cesspit?"

He replied, "No! That place is foul-smelling, how could one return to it?"

Kāśyapa said, "The gods are also like this. This Jambudvīpa land is foul and impure. The gods above, a hundred yojanas away, can smell the human stench, worse than a cesspit. Brahmin! Your relatives and acquaintances who have perfected the ten wholesome deeds will certainly be reborn in the heavens, enjoying the five desires and boundless happiness. Would they then be willing to return and enter this Jambudvīpa cesspit?"

He replied, "No!"

Kāśyapa said again, "Using this analogy, it is sufficient to know. Why persist in delusion and give rise to wrong views?"

The brāhman said, "Although you have given an analogy, saying there is an afterlife, I still say there is not."

Kāśyapa said again, "Do you have any other reasons to know there is no afterlife?"

The brāhman replied, "I have other reasons to know there is no afterlife."

Kāśyapa asked, "What are your reasons?"

He replied, "Kāśyapa, I have relatives who are seriously ill. I went to them and said, 'The śramaṇas and brāhmaṇas have different views. Some say there is an afterlife, and that those who do not kill, steal, engage in sexual misconduct, deceive, or drink alcohol will be reborn in the Heaven of the Thirty-three after their bodies perish. I do not believe this. The reason is that I have never seen anyone who has died and returned to speak of where they fell. If someone could come and tell me where they were reborn, I would definitely believe it. Now you are my relative and you have fully observed the five precepts. When your body perishes and your life ends, you will definitely be reborn in the Heaven of the Thirty-three. Make me believe it! Take a vow from me. If there really is heavenly merit, you must come back and tell me so I can know. Then I will believe.' Kāśyapa, since they died, they have not come back. They were my relatives and should not have deceived me. They promised but did not come. There is definitely no afterlife."

Kāśyapa replied, "Here, one hundred years is just one day and night in the Heaven of the Thirty-three. Thirty such days make a month, and twelve such months make a year. The lifespan of the gods there is one thousand such years. What do you think, brāhmaṇa? Your relatives fully observed the five precepts. When their bodies perished and their lives ended, they were definitely reborn in the Heaven of the Thirty-three. After being reborn there, they might think, 'I have just been born here. I will enjoy myself and play for two or three days, then come down to tell you.' Would you be able to see them?"

He replied, "No, I have been dead for a long time. How could I see them?"

The brāhmaṇa said, "I do not believe it. Who has told you about the Heaven of the Thirty-three and its lifespan?"

Kāśyapa said, "Those who are wise understand through parables. I will now give you another example. Suppose there is a person who is born blind and does not recognize the five colors - blue, yellow, red, white, coarse, fine, long, and short. He also does not see the sun, moon, stars, hills, and ravines. Someone asks him, 'What are the five colors - blue, yellow, red, white?' The blind person replies, 'There are no five colors.' In this way, he says that coarse, fine, long, short, the sun, moon, stars, mountains, and ravines do not exist. What do you think, brāhmaṇa? Is the blind person's statement correct?"

He replied, "No!"

"Why? In the world, there are indeed the five colors - blue, yellow, red, white, coarse, fine, long, and short. There are the sun, moon, stars, mountains, and ravines. But he says they do not exist. Brāhmaṇa! You are also like this. The lifespan of the Trāyastriṃśa Heaven is real and not false. You yourself do not see it, so you say it does not exist."

The brāhmaṇa said, "Although you say it exists, I still do not believe it."

Kāśyapa said again, "What further evidence do you have to know that it does not exist?"

He replied, "Kāśyapa! In the village I govern, there was a thief. The people caught him and brought him to me, saying, 'This person is a thief. Please punish him.' I told them, 'Tie this person up and put him in a large cauldron, cover it tightly with leather and mud, making it airtight, and have people surround it to cook him.' I wanted to observe where his spirit would leave from. I took my attendants to surround the cauldron and watch, but I did not see his spirit come or go. I also opened the cauldron and did not see the spirit coming or going. For this reason, I know there is no other world."

Kāśyapa said again, "I will ask you a question. If you can answer, please do so. Brahmin! When you are resting and sleeping on a high building, have you ever dreamed of mountains, forests, rivers, parks, ponds, countries, cities, and streets?"

He replied, "I have dreamed!"

He asked again, "Brahmin! When you were dreaming, were your family members and attendants guarding you?"

He replied, "They were guarding me!"

He asked again, "Brahmin! Did your family members see your consciousness coming in and going out?"

He replied, "No, they did not!"

Kāśyapa said again, "When you are alive, the coming and going of your consciousness is still invisible. How much more so for the dead! You cannot use what is currently visible to observe sentient beings. Brahmin! There are bhikṣus who, in the early and late watches of the night, give up sleep and diligently practice without slacking, focusing on the factors of the path. With the power of samādhi, they cultivate the pure divine eye. With the power of the divine eye, they observe sentient beings, dying here and being born there, from there being born here, their long and short lifespans, their good and bad complexions, following their actions to receive retribution, the good and evil destinies, all of which they know and see. You cannot use your defiled and turbid fleshly eyes, which cannot penetrate to see the destinies of sentient beings, and say that they do not exist. Brahmin! From this, we can know that there must be a next world."

The brahmin said, "Although you have used analogies to speak of the existence of the next world, according to what I see, it still does not exist."

Kāśyapa said again, "Do you have any other causes and conditions to know that there is no next world?"

The brahmin said, "There is!"

Kāśyapa said, "What causes and conditions do you have to know?"

The brahmin said, "I have a village that I have been granted. The people there committed theft. I had them caught and brought before me. They said, 'This person is a thief. Please punish him.' I ordered my attendants to arrest and bind this person, flay his skin, and search for his consciousness, but I did not see it. I also ordered my attendants to cut his flesh and search for the consciousness, but I still did not see it. I also ordered my attendants to cut his tendons, veins, and bones to search for the consciousness, but I still did not see it. I also ordered my attendants to break the bones and extract the marrow, and search for the consciousness in the marrow, but I still did not see it. Kāśyapa! Based on this cause and condition, I know that there is no other world."

Kāśyapa said again, "The wise understand through analogies. I will now give you another analogy. Long ago, in a distant past, there was a country that was destroyed and had not yet been restored. At that time, there were merchants traveling through the country with five hundred carts. There was a brahman who served the fire god and always stayed in a forest. The merchants all went to stay there and left in the morning. The brahman who served the fire god thought, 'The merchants stayed in this forest last night. Now that they have left, I wonder if they left anything behind. I should go and take a look.' He went to where they were, but saw nothing. Only a small child, just one year old, was sitting there alone. The brahman thought, 'How can I bear to see this child die in front of me? I might as well take this child to where I live and raise him.' He then picked up the child and went to where he lived to raise him. The child grew up to be over ten years old.

At that time, the brahman had a small matter and wanted to travel among the people. He said to the child, 'I have a small matter and want to go out for a while. You must carefully guard this fire and make sure it does not go out. If the fire goes out, you should use a drill to make fire and light it.' Having given these instructions, he left the forest to travel. After the brahman left, the child was greedy for play and did not watch the fire often. The fire then went out. The child returned from playing and saw that the fire had gone out. He was distressed and said, 'What I did is wrong. When my father left, he instructed me in detail to guard this fire and make sure it does not go out. But because I was greedy for play, I caused the fire to go out. What should I do?' At that time, the child blew on the ashes to look for fire, but could not find it. He then used an axe to split the firewood to look for fire, but still could not find it. He also cut the firewood and put it in a mortar to pound it to look for fire, but still could not find it.

At that time, the brahman returned from among the people and went to the forest. He asked the child, 'When I instructed you to guard the fire, did the fire not go out?' The child replied, 'I went out to play and did not watch it often. The fire has now gone out.' He further asked the child, 'What method did you use to look for fire?' The child replied, 'Fire comes from wood. I used an axe to split the wood to look for fire, but could not find it. I also cut it into pieces and put it in a mortar to pound it to look for fire, but still could not find it.' At that time, the brahman used a drill to make fire from wood, piled up firewood and lit it. He told the child, 'The method for seeking fire should be like this. One should not break it apart and pound it to seek it.'

"Brahman, you are also like this, without skillful means, peeling the skin of a dead person to seek the spirit. You cannot observe sentient beings with what is currently before your eyes. Brahman, there are bhikshus who give up sleep in the early and late parts of the night, diligently and tirelessly, focusing on the factors of the path. With the power of samadhi, they cultivate the pure heavenly eye. With the power of the heavenly eye, they observe sentient beings, dying here and being born there, being born there and being born here, their long and short lifespans, their good and bad complexions, following their actions and receiving retribution, the good and evil destinies, all of which they know and see. You cannot use your defiled and turbid fleshly eyes, which cannot penetrate and see the destinies of sentient beings, and then say that there is no other world. Brahman, from this it can be known that there must be a next world."

The brahman said, "Although you have used analogies to speak of the existence of the next world, according to what I see, there is still none."

Kasyapa said again, "Do you have any other reasons for knowing that there is no next world?"

The brahman said, "There is!"

Kasyapa asked, "What reasons do you have for knowing?"

The brahman said, "In the village I was granted, there was a thief. I had him caught and brought to me. They said, 'This person is a thief. Please punish him.' I ordered my attendants, 'Weigh this person on a scale.' The attendants received the order and weighed him. I then told the attendants, 'Carefully kill this person, without damaging the skin and flesh.' They received my instructions and killed him without damage. I again ordered my attendants, 'Weigh him again.' He was heavier than before. Kasyapa! When he was alive, his consciousness was still there, his complexion was pleasant, and he could still speak. His body was lighter. After death, when weighed again, his consciousness was gone, his complexion was gone, he could not speak, and his body was heavier. From this reason, I know there is no other world."

Kasyapa said to the brahman, "I will ask you now. Answer me as you wish. When weighing iron, first weigh it when cold, then weigh it when hot. How can it be lustrous, soft, and light? How can it be without luster, hard, and heavy?"

The brahman said, "Hot iron has color, is soft, and is light. Cold iron has no color, is hard, and is heavy."

Kasyapa said, "People are also like this. When alive, they have color, are soft, and are light. When dead, they have no color, are hard, and are heavy. From this, we can know that there must be an afterlife."

The brahman said, "Although you have used analogies to speak of an afterlife, according to what I see, there definitely is none."

Kasyapa said, "What further evidence do you have to know that there is no afterlife?"

The brahman replied, "I have relatives who fell seriously ill. I went to them and said, 'Help this patient lie on their right side.' Their gaze, stretching, and speech were as usual. When they were made to lie on their left side, they rolled back and forth, stretching, gazing, and speaking as usual, and then they died. I had people help them turn, lying on their left and right sides, and carefully observed them, but they no longer stretched, gazed, or spoke. I know from this that there definitely is no afterlife."

Kasyapa said again, "The wise understand through analogies. Now I will give you an analogy. Once there was a country that had never heard the sound of a conch. At that time, there was a person who was skilled in blowing conches. He went to that country and entered a village. He held the conch and blew it three times, then placed it on the ground. The men and women of the village were startled by the sound and all went to ask, 'What is this sound, so beautiful and clear?' That person pointed to the conch and said, 'This is the sound of this object.' Then the villagers touched the conch with their hands and said, 'Make a sound! Make a sound!' But the conch did not make a sound. The owner then took the conch and blew it three times, placing it on the ground. The villagers said, 'The beautiful sound just now was not the power of the conch. It was because of the hands, mouth, and breath that it sounded.' People are also like this. When there is life, consciousness, and the breath coming in and out, one can stretch, gaze, and speak. When there is no life, no consciousness, and no breath coming in and out, there is no stretching, gazing, or speaking."

He also said to the brahman, "You should now abandon this evil and wrong view, so as not to increase suffering for yourself in the long night to come."

The brahman said, "I cannot abandon it. The reason is that I have been reciting and studying it for a long time since birth. How can I abandon it?"

Kāśyapa said again, "Those who are wise understand through parables. I will now draw another parable for you. Long ago, in a certain country, the borderlands were desolate and the people were in ruins. There were two people in that country, one wise and one foolish. They said to each other, 'I am your relative. Let us leave the city together to seek wealth.' They then followed each other to an empty village. Seeing hemp on the ground, they said to the foolish one, 'Let us pick some and take it back.' The two then each took a load. Continuing on, they passed another village and saw hemp thread. The wise one said, 'Hemp thread is light and fine, it can be picked.' The other said, 'I have already picked hemp, it is tightly bound, I cannot let it go.' The wise one then took the hemp thread and went on with a heavy load. Continuing on together, they saw hemp cloth. The wise one said, 'Hemp cloth is light and fine, it can be picked.' The other said, 'I have already picked hemp, it is tightly bound, I cannot let it go.' The wise one then discarded the hemp thread and took the cloth, making it heavier. Continuing on together, they saw silk. The wise one said, 'Silk is valuable, light and fine, it can be picked.' The other said, 'I have already picked hemp, it is tightly bound, and we have come a long way, I cannot let it go.' The wise one then discarded the hemp cloth and took the silk.

"Continuing on, they saw silk thread, then white cloth, then white copper, then white silver, then gold. The wise one said, 'If there is no gold, take white silver, if no white silver, take white copper, and so on down to hemp thread. If there is no hemp thread, take hemp. Now there is much gold in this village, above all the treasures. You should abandon the hemp and I will abandon the silver, and together take the gold, making it heavier, and return home.' The other said, 'I have picked this hemp, it is tightly bound, and we have come a long way, I cannot let it go. If you want to take it, do as you please.' The wise one then abandoned the silver and took the gold, making it heavier, and returned home. His relatives saw him from afar, greatly pleased and welcomed him. The one who had obtained the gold, seeing his relatives welcoming him, was also greatly pleased. The unwise one, carrying the hemp, returned home. His relatives, seeing him, were displeased and did not rise to welcome him. The one carrying the hemp was doubly distressed and ashamed. Brahmin! You should now abandon your evil habits and wrong views, and do not increase your suffering for a long night, like the one carrying hemp who stubbornly refused to take the gold and returned home with hemp, exhausting himself in vain, displeasing his relatives, and increasing his poverty and suffering for a long night."

The Brahmin said, "I cannot abandon this view. Why? Because with this view I have taught and benefited many, and the kings of the four directions have all heard my name and know that I am a nihilist."

Kāśyapa said again, "The wise understand through parables. I will now give you another parable. Long ago, in a certain country, the borderlands were desolate and the people were in decline. At that time, a caravan of a thousand carts passed through that land, and they did not have enough water, grain, firewood, and grass. The caravan leader thought, 'Our group is large, and we do not have enough water, grain, firewood, and grass. Now, should we divide into two groups, with one group setting out first?' The leader of the first group saw a man with a coarse and large body, red eyes, and a black face, smeared with mud, coming from afar. He asked, 'Where are you coming from?' The man replied, 'I am coming from the village ahead.' He further asked, 'Is there plenty of water, grain, firewood, and grass where you came from?' The man replied, 'Where I came from, there is plenty of water, grain, firewood, and grass. On the way, I encountered a heavy rainstorm, and there is plenty of water and firewood and grass there.' He also told the caravan leader, 'If your carts have grain and grass, you can all discard them. There is plenty there, no need to burden the carts.'

The caravan leader said to the merchants, 'When I went ahead, I saw a man with red eyes, a black face, and mud smeared on his body. I asked him from afar, "Where are you coming from?" He replied, "I am coming from the village ahead." I then asked him, "Is there plenty of water, grain, firewood, and grass where you came from?" He answered, "It is very abundant there." He also told me, "On the way, I encountered a heavy rainstorm, and there is plenty of water and firewood and grass there." He further said to me, "If your carts have grain and grass, you can all discard them. There is plenty there, no need to burden the carts." You should all discard the grain and grass, and quickly advance with light carts.' They did as he said, discarding the grain and grass and quickly advancing with light carts.

In this way, they did not see water and grass for one day, two days, three days, up to seven days, and still did not see any. At that time, the merchants were exhausted in the wilderness and were eaten by ghosts. The second group then continued on their way. The caravan leader went ahead and again saw a man with red eyes, a black face, and mud smeared on his body. He asked from afar, 'Where are you coming from?' The man replied, 'From the village ahead.' He further asked, 'Is there plenty of water, grain, firewood, and grass where you came from?' The man replied, 'It is very abundant there.' He also told the caravan leader, 'On the way, I encountered a heavy rainstorm, and there is plenty of water and firewood and grass there.' He further said to the caravan leader, 'If your carts have grain and grass, you can all discard them. There is plenty there, no need to burden the carts.'

The caravan leader returned and told the merchants, 'When I went ahead, I saw a man who said this: "If your carts have grain and grass, you can all discard them. There is plenty there, no need to burden the carts." The caravan leader said, 'You should not discard your grain and grass. You must obtain new ones before discarding them. Why is that? Only by replacing the old with the new can you then cross this wilderness.' At that time, the merchants proceeded with heavy carts. In this way, they did not see water and grass for one day, two days, three days, up to seven days, and still did not see any. They only saw the previous person being eaten by ghosts, with their bones scattered.

"Brahmin, the one with red eyes and a black face was a rākṣasa ghost. Those who followed your instructions will suffer for a long time, just like him. The merchants in the first group, due to their lack of wisdom, followed the guide's words and destroyed themselves. Brahmin, those śramaṇas and brāhmaṇas who are diligent and wise, if one accepts their teachings, will attain peace for a long time, just like the merchants in the second group who, due to their wisdom, escaped the danger. Brahmin, you should now abandon this evil view, so as not to increase your suffering for a long time."

The brahmin said, "I will never abandon my views. If someone comes to strongly admonish me, it will only give rise to my anger, and I will never abandon my views."

Kāśyapa said again, "Those who are wise understand through parables. I will now further draw a parable for you. Long ago, in a certain country, the border areas were desolate and the people were in decline. At that time, there was a man who liked to raise pigs. He went to an empty village and saw some dry dung. He thought to himself, 'This place is full of dung. My pigs are hungry. I should now take some grass, wrap this dry dung, and carry it back.' He then took some grass, wrapped the dung, and carried it. On the way, he encountered heavy rain. The dung juice flowed down to his ankles. When the people saw it, they all said, 'You madman! Dung is filthy and smelly. Even if it were sunny, you shouldn't carry it, let alone carry it in the rain!' The man became angry and cursed back, 'You are all foolish. You don't know that my pigs are hungry. If you knew, you wouldn't say I'm foolish.' Brahmin, you should now abandon this evil view, do not be deluded and suffer for a long time. Like that foolish child carrying dung, when the people admonished him, he became even more angry and cursed, saying that they did not know."

The brahmin said to Kāśyapa, "If you say that doing good leads to rebirth in heaven and death is better than life, then you should all use swords to kill yourselves, drink poison, or tie yourselves up and throw yourselves off a cliff. But now, you are greedy for life and cannot kill yourselves. This shows that death is not better than life."

Kāśyapa said again, "Those who are wise understand through parables. I will now further draw a parable for you. Long ago, in this Sāpāṇaka village, there was a brahmin who was elderly and over a hundred and twenty years old. He had two wives, one of whom had a son and the other was pregnant. Soon after, the brahmin passed away. The son of the first wife said to the second wife, 'All the wealth belongs to me. You have no share.' The second wife said, 'Wait a moment. I will give birth. If it is a boy, he will have a share of the wealth. If it is a girl, you can marry her and get wealth.' The son persistently asked for the wealth several times, but the second wife answered as before. The son pressed her further. The second wife then used a sharp knife to cut open her belly to see if it was a boy or a girl."

He said to the brahmin, "The mother now kills herself and also harms the fetus in her womb. You brahmins are also like this. You not only kill yourselves, but also want to kill others. If śramaṇas and brahmins diligently cultivate goodness, are fully endowed with precepts and virtues, and live long in this world, they will benefit many and bring peace to gods and humans. I will now draw a final parable for you to make you understand the calamity of evil views. Long ago, in this Sāpāṇaka village, there were two performers who were skilled in juggling balls. The two competed in their skills, and one won. The loser said to the winner, 'Let's stop for today. We will compete again tomorrow.' The loser then returned home, smeared the juggling balls with poison, dried them, and brought them to the winner the next day. He said, 'Let's compete again.' They started playing together. The loser first gave the poisoned ball to the winner, who swallowed it. The loser then gave another poisoned ball, which he also swallowed. The poison spread, and his whole body trembled. The loser scolded in verse:

I smeared the balls with poison, but you swallowed them without
realizing it. You swallowed the small skill, but you will know later.

Kāśyapa said to the brahmin, "You should quickly abandon this evil view now. Do not be stubbornly deluded and increase your own suffering and pain, like that performer who swallowed poison without realizing it."

At that time, the brahmin said to Kāśyapa, "Venerable One, when you first used the example of the moon, I already understood. The reason I went back and forth without accepting it immediately was to see Kāśyapa's eloquence and wisdom and give rise to firm faith. I now believe and take refuge in Kāśyapa."

Kāśyapa replied, "Do not take refuge in me. Take refuge in the unsurpassed Venerable One whom I take refuge in."

The brahmin said, "I do not know where the unsurpassed Venerable One whom you take refuge in is now."

Kāśyapa replied, "My teacher, the World-Honored One, has just passed away."

The brahmin said, "If the World-Honored One were here, I would not avoid going far to see him and pay homage. Now, hearing Kāśyapa say that the Tathāgata has entered parinirvāṇa, I now take refuge in the Tathāgata, the Dharma, and the Saṃgha who have entered parinirvāṇa. Kāśyapa, 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. I will now make great offerings to all."

Kāśyapa said, "If you slaughter living beings and beat your servants to hold a gathering, this is not pure merit. It is like barren and rocky ground, where thorns grow abundantly. Planting in it will yield nothing. If you slaughter living beings and beat your servants to hold a grand gathering, giving to those with wrong views, this is not pure merit. If you make great offerings without harming living beings, without using sticks and whips on your servants, joyfully holding a gathering, giving to the pure assembly, you will attain great merit. It is like good fields, planting according to the seasons, you will surely reap the fruits."

"Kāśyapa! From now on, always make pure offerings to the monastic community, do not let it be interrupted."

At that time, there was a young brahmin named Māṭhara standing behind Vāseṭṭha. Vāseṭṭha turned to him and said, "I wish to make a great offering to all. You should manage and arrange it for me."

When the young brahmin heard Vāseṭṭha's words, he immediately managed and arranged it. After making the great offering, he said, "May Vāseṭṭha not obtain the rewards of merit in this world and the next."

At that time, Vāseṭṭha heard that the brahmin had managed and arranged the offering, and said such words, "May Vāseṭṭha not obtain the rewards of merit in this world and the next." He then summoned the brahmin and said to him, "Did you really say that?"

He replied, "Yes, I really said that. The reason is that the food prepared now is coarse and bad. If this is offered to the Sangha, even if shown to the king, he would not be able to touch it with his hand, let alone eat it. The present offering is not pleasant, so how can one obtain pure rewards in the next life? The king offers robes to the Sangha, all made of hemp cloth. If shown to the king, he would not be able to touch it with his foot, let alone wear it himself. The present offering is not pleasant, so how can one obtain pure rewards in the next life?"

At that time, the brahmin again told the brahmin, "From now on, you should use the food I eat and the clothes I wear to offer to the Sangha."

At that time, the brahmin immediately accepted the order and used the king's food and clothes to make offerings to the Sangha. At that time, the brahmin made this pure offering. When his body perished and his life ended, he was reborn in a lower heaven. The brahmin who organized the assembly, when his body perished and his life ended, was reborn in the Heaven of the Thirty-three Gods.

At that time, the brahmin Bheṣaka, the young brahmin, and the brahmin and householder Śāṇavāsa, having heard what the girl Kāśyapa said, joyfully accepted and practiced it.