8 （八）散陀那经

Thus have I heard:

At one time, the Buddha was at the seven-leaf tree cave in the Vihāra Mountain in Rājagṛha, together with a great assembly of 1,250 bhikṣus.

At that time, there was a householder in Rājagṛha named Santāna, who liked to go sightseeing. He would leave the city every day to visit the World-Honored One. As the householder looked up at the time, he silently thought to himself, "Now is not the right time to go see the Buddha. The World-Honored One must be in a quiet room in samādhi contemplation. The assembly of bhikṣus must also be in meditative stillness. I should now go to the forest of the brāhman woman Upavāṇā. When the time comes, I will go to the World-Honored One to pay respects and ask about his well-being, and also go to the bhikṣus to pay respects and ask about their well-being."

At that time, in the forest of the brāhman woman, there was a brāhman named Nigrodha, who was staying in the forest with five hundred brāhman youths. At that time, the assembly of brāhmans gathered in one place, loudly discussing various things that obstructed the path and caused confusion. They spent the whole day discussing matters of the country, battles and weapons, the affairs of the state, ministers and commoners, chariots, horses, and outings to parks, seats, clothing, food and drink, women, mountains, seas, turtles and tortoises. They only spoke such discussions that obstructed the path, and spent the whole day like this.

At that time, the brāhman saw the householder Santāna coming from afar, and immediately ordered his assembly to be silent, saying, "The reason is that a disciple of the śramaṇa Gautama is coming from outside. Among the śramaṇa Gautama's lay disciples, he is the foremost. He will definitely come here. You should be silent." At that time, the brāhmans all fell silent.

The householder Santāna went to where the brāhman was, exchanged greetings, and sat to one side. He said to the brāhman, "My teacher, the World-Honored One, always enjoys tranquility and does not like busyness. It is not like you and your disciples staying among people, loudly discussing various things that obstruct the path and are of no benefit.

The brāhman again said to the householder, "Has the śramaṇa Gautama ever had a discussion with others? How can people know that the śramaṇa has great wisdom? Your teacher always enjoys solitude in the borderlands, like a blind cow eating grass, following what it sees. Your teacher Gautama is also like this, preferring solitude and enjoying being alone. If your teacher comes, we will call him a blind cow. He always claims to have great wisdom. I will exhaust him with one word, making him silent like a turtle hiding its six limbs. I will say, 'It is fine,' and shoot him with one arrow, leaving no place to escape."

At that time, the World-Honored One was in a quiet room. He heard with his divine ear the discussion between the brāhman and the householder. He then left the Saptaparṇa Cave and went to the grove of the brāhman Upavāna's daughter. When the brāhman saw the Buddha coming from afar, he instructed his disciples, "You all must be silent. The śramaṇa Gautama wants to come here. You must not rise to welcome him, pay respect and make obeisance, or invite him to sit. Take a separate seat and give it to him to sit on. After he sits, you should ask him, 'Śramaṇa Gautama! From the beginning, what method have you used to teach and instruct your disciples, to attain peaceful and tranquil samādhi, and to cultivate holy life?'"

At that time, the World-Honored One gradually arrived at the garden. The brāhman did not realize he had risen and gradually welcomed the World-Honored One, saying, "Welcome, Gautama! Welcome, śramaṇa! We have not seen each other for a long time. What is the reason for your coming here now? Please sit down for a moment." At that time, the World-Honored One then sat on the seat. He smiled happily and silently thought to himself, "These foolish people cannot control themselves. They first made a vow but cannot fulfill it. The reason is that it is the Buddha's spiritual power that causes their evil minds to naturally decay and perish."

At that time, the householder Saṃdhāna paid respects at the feet of the World-Honored One and sat to one side. The brāhman Nigrodha, after greeting the Buddha, also sat to one side and said to the Buddha, "Śramaṇa Gautama! From the beginning, what method have you used to teach and instruct your disciples, to attain peaceful and tranquil samādhi, and to cultivate holy life?"

The World-Honored One said, "Stop, brāhman! My Dharma is profound and vast. From the beginning, I have taught my disciples to attain peaceful and tranquil states, and to cultivate holy life. It is not something you can reach."

He further said to the brāhman, "Even if your teacher and your disciples practice the Dharma, whether it is pure or impure, I can explain it all."

At that time, the five hundred brāhman disciples each raised their voices and said to each other, "The Śramaṇa Gautama has great power and great spiritual power. When asked about his own meaning, he explains the meaning of others."

At that time, the brāhman Nigrodha said to the Buddha, "Excellent! Gautama! Please explain it in detail."

The Buddha told the brāhman, "Listen carefully! I shall explain it for you."

The brāhman replied, "I wish to hear it!"

The Buddha told the brāhman, "What you practice is all lowly and vulgar. You go naked, cover yourself with your hands, do not accept food from a bowl, do not accept food from a dish, do not accept food between two walls, do not accept food between two people, do not accept food between two knives, do not accept food between two dishes, do not accept food from a household where they eat together, do not accept food from a pregnant woman's household, do not accept food if a dog is at the door, do not accept food from a household with many flies, do not accept invited food, do not accept food if someone says they know you first, do not eat fish, do not eat meat, do not drink alcohol, do not eat from two vessels, eat one meal and swallow once, up to seven meals, accept people's additional food, no more than seven additions; or eat once a day, or every two, three, four, five, six, or seven days; or eat fruit, or eat weeds, or eat rice water, or eat sesame and rice, or eat millet, or eat cow dung, or eat deer dung, or eat tree roots, branches, leaves, and fruits, or eat fallen fruit;

"Or wear clothes, or wear grass robes, or wear tree bark, or cover the body with grass, or wear deer skin, or let the hair grow, or wear woven hair, or wear clothes from a grave, or always raise the hand, or not sit on a bed or mat, or always squat, or shave the head and leave the beard and mustache, or lie on thorns, or lie on fruits and vegetables, or lie naked on cow dung; or bathe three times a day, or bathe three times a night, with countless hardships, tormenting this body. What do you think, Nigrodha? Can such practice be called pure Dharma?"

The brāhman replied, "This Dharma is pure, not impure."

The Buddha told the brāhman, "You say it is pure, but I will tell you that there is impurity in your pure Dharma."

The brāhman said, "Excellent! Gautama! Please speak of it. I wish to hear it."

The Buddha told the brāhman, "The ascetic always thinks to himself, 'If I practice like this, I will receive offerings, respect, and reverence.' This is impurity. When the ascetic receives offerings, he is attached to them and cannot let go. He does not understand detachment and does not know the way out. This is impurity. When the ascetic sees people coming from afar, they all sit in meditation. When there are no people, they sit or lie down as they please. This is impurity.

The ascetic hears others' right views but is unwilling to affirm them. This is impurity. When the ascetic is asked a right question, he is stingy and does not answer. This is impurity. When the ascetic sees someone making offerings to śramaṇas and brāhmaṇas, he scolds and stops them. This is impurity. When the ascetic sees śramaṇas and brāhmaṇas eating leftovers, he goes to scold them. This is impurity. The ascetic has impure food but is unwilling to give it to others. If he has pure food, he greedily eats it himself, does not see his own faults, and does not know the way out. This is impurity. The ascetic praises himself as good and disparages others. This is impurity. The ascetic commits killing, stealing, sexual misconduct, divisive speech, harsh speech, false speech, idle talk, greed, jealousy, wrong views, and perversion. This is impurity.

"The ascetic is lazy and forgetful, does not practice meditation, and lacks wisdom, like an animal. This is impurity. The ascetic is arrogant, conceited, and has a sense of superiority. This is impurity. The ascetic has no faith or loyalty, no sincerity, does not uphold pure precepts, cannot diligently accept others' instructions, always associates with bad people, and does not stop doing evil. This is impurity. The ascetic harbors much anger and resentment, likes to be crafty and deceitful, relies on his own views, seeks others' faults, always harbors wrong views, and is together with extreme views. This is impurity. What do you think, Nigantha? Can such a practitioner be said to be pure?"

He replied, "It is impure, not pure."

The Buddha said, "Now I will further explain the pure and undefiled Dharma for you in the midst of your defiled Dharma."

The brahman said, "Please explain it!"

The Buddha said, "The ascetic does not think, 'By practicing like this, I will receive offerings, respect, and reverence.' This is the undefiled Dharma of ascetic practice. When the ascetic receives offerings, his mind is not attached, he understands detachment, and knows the Dharma of liberation. This is the undefiled Dharma of ascetic practice. The ascetic's meditation has a constant method, whether there are people or not, he does not consider it different. This is the undefiled Dharma of ascetic practice. The ascetic joyfully affirms the correct principles of others when he hears them. This is the undefiled Dharma of ascetic practice. The ascetic joyfully explains when others ask him the correct questions. This is the undefiled Dharma of ascetic practice.

The ascetic, seeing someone making offerings to śramaṇas and brāhmaṇas, rejoices for them and does not rebuke them. This is the undefiled Dharma of ascetic practice. The ascetic, seeing śramaṇas and brāhmaṇas eating things that are not pure, does not reproach them. This is the undefiled Dharma of ascetic practice. The ascetic, having impure food, does not begrudge it, and if he has pure food, he is not attached to it. He is able to see his own faults and knows the Dharma of liberation. This is the undefiled Dharma of ascetic practice. The ascetic does not praise himself or disparage others. This is the undefiled Dharma of ascetic practice. The ascetic does not kill, steal, engage in sexual misconduct, speak divisively, speak harshly, lie, engage in idle talk, be greedy, jealous, or have wrong views. This is the undefiled Dharma of ascetic practice.

"The ascetic diligently practices without forgetting, delights in practicing meditation, cultivates wisdom, and is not foolish like an animal. This is the undefiled Dharma of ascetic practice. The ascetic is not arrogant, haughty, or conceited. This is the undefiled Dharma of ascetic practice. The ascetic always has faith and righteousness, cultivates the practice of returning favors, is able to uphold pure precepts, diligently accepts instruction, always associates with good people, and accumulates goodness without ceasing. This is the undefiled Dharma of ascetic practice. The ascetic does not harbor anger or resentment, is not deceitful, does not rely on his own views, does not seek the faults of others, does not harbor wrong views, and has no extreme views. This is the undefiled Dharma of ascetic practice. What do you think, brāhmaṇa? Are these ascetic practices pure and undefiled dharmas?"

He replied, "Yes, they are indeed pure and undefiled dharmas."

The brāhmaṇa said to the Buddha, "Is this the highest and most steadfast practice?"

The Buddha said, "No, it is only the skin."

The brāhmaṇa said, "Please explain the joints of the tree!"

The Buddha told the brāhmaṇa, "You should listen well! I will now explain."

The brāhmaṇa said, "Yes! I wish to hear it."

The Buddha said, "Brahmin, that ascetic does not kill himself, does not teach others to kill, does not steal himself, does not teach others to steal, does not commit sexual misconduct himself, does not teach others to commit sexual misconduct, does not lie himself, and does not teach others to lie. He fills one direction with loving-kindness, and the other directions are also like this. His loving-kindness is vast, without duality, immeasurable, and without resentment. It fills the world completely. His compassion, joy, and equanimity are also like this. This ascetic practice is called the tree-knot."

The brāhmaṇa said to the Buddha, "Please explain the meaning of the firm ascetic practices!"

The Buddha said to the brāhmaṇa, "Listen carefully! I shall explain it to you."

The brāhmaṇa said, "Yes, World-Honored One! I wish to hear it."

The Buddha said, "That ascetic practitioner does not kill himself, nor does he teach others to kill. He does not steal himself, nor does he teach others to steal. He does not engage in sexual misconduct himself, nor does he teach others to engage in sexual misconduct. He does not lie himself, nor does he teach others to lie. He fills one direction with a mind of loving-kindness, and the other directions are also like this. His mind of loving-kindness is vast, without duality, immeasurable, and without resentment. It fills the world completely. His mind of compassion, joy, and equanimity is also like this. That ascetic practitioner can recall his past lives in countless eons, one life, two lives, up to countless lives. He sees and knows the formation and destruction of countries and the beginning and end of eons. He also sees and knows, 'I was born in such and such a family name, with such and such a name, eating such and such food, with such and such a lifespan, experiencing such and such suffering and happiness. I was born there and came here, and from here I was born there.' He remembers all these things from countless eons. This is called the firm and indestructible practice of that ascetic practitioner.

The brāhmaṇa said to the Buddha, "What is the first?"

The Buddha said, "Brāhmaṇa, listen carefully! Listen carefully! I shall explain it to you."

The brāhmaṇa said, "Yes, World-Honored One! I wish to hear it."

The Buddha said, "That ascetic practitioner does not kill himself, nor does he teach others to kill. He does not steal himself, nor does he teach others to steal. He does not engage in sexual misconduct himself, nor does he teach others to engage in sexual misconduct. He does not lie himself, nor does he deceive others. He fills one direction with a mind of loving-kindness, and the other directions are also like this. His mind of loving-kindness is vast, without duality, immeasurable, and without resentment. It fills the world completely. His mind of compassion, joy, and equanimity is also like this. That ascetic practitioner himself recognizes events from countless eons in the past, from one life, two lives, up to countless lives. He sees and knows the formation and destruction of countries and the beginning and end of eons. He also knows and sees himself, 'I was born in such and such a family name, with such and such a name, eating such and such food, with such and such a lifespan, experiencing such and such suffering and happiness. I was born from there to here, and from here to there.' In this way, he remembers events from countless eons. With his pure divine eye, he observes the various kinds of beings, dying here and being born there, with good or bad complexion, going to good or evil places, falling into the realms of existence according to their actions. He sees and knows all of this. He also knows that sentient beings who engage in unwholesome physical, verbal, and mental actions, who slander the sages, and who have wrong views and inverted views, fall into the three evil paths after their bodies perish and their lives end. He also knows that sentient beings who engage in wholesome physical, verbal, and mental actions, who do not slander the sages, and who see the truth and practice accordingly, are born in the heavens or among humans after their bodies perish and their lives end. The practitioner, with his pure divine eye, sees and knows sentient beings, up to their falling into the realms of existence according to their actions. This is the first supreme excellence of ascetic practice."

The Buddha said to the brāhmaṇa, "In this Dharma, there is also a superior one. I always use this Dharma to teach the śrāvakas, and they use this Dharma to cultivate the holy life."

At that time, the five hundred brāhmaṇa disciples all raised their voices and said to each other, "Now we see that the World-Honored One is the most venerable and supreme. Our teacher is not equal to him."

At that time, the householder Saṃdhāna said to the brāhmaṇa, "You said earlier, 'If Gautama comes, we should call him a blind ox.' Now that the World-Honored One has come, why don't you call him that? Also, you said earlier, 'We should use one word to exhaust Gautama, causing him to be speechless, like a turtle hiding its six limbs, so that there is no worry, and with one arrow, there is no place to escape.' Why don't you use your one word to exhaust the Tathāgata now?"

The Buddha asked the brāhmaṇa, "Do you remember having said that before?"

He replied, "Indeed!"

The Buddha said to the brāhmaṇa, "Did you not hear from the elder brāhmaṇas that the Buddhas and Tathāgatas enjoy solitude in the mountains and forests, like my enjoyment of solitude today? Unlike your teachings, which enjoy busyness and speak of meaningless things all day long?"

The brāhmaṇa said, "I have heard that the Buddhas of the past enjoyed solitude and dwelled alone in the mountains and forests, like the World-Honored One today; unlike my teachings, which enjoy busyness and speak of meaningless things all day long!"

The Buddha said to the brāhmaṇa, "Do you not think, 'The Śramaṇa Gautama can speak of Bodhi. He can tame himself and tame others; he can attain peace and make others attain peace; he can reach the other shore and make others reach the other shore; he can attain liberation and liberate others; he can attain parinirvāṇa and cause others to attain parinirvāṇa'?"

At that time, the brāhmaṇa immediately rose from his seat, bowed his head to the Buddha's feet, and called his own name, saying, "I am the brāhmaṇa Nigrodha! I am the brāhmaṇa Nigrodha! Now I take refuge and pay homage at the feet of the World-Honored One."

The Buddha said to the brāhmaṇa, "Stop! Stop! Just stay! If you understand, it is already paying homage."

At that time, the brāhmaṇa again bowed at the Buddha's feet and sat to one side.

The Buddha said to the brāhmaṇa, "Do you think that the Buddha teaches the Dharma for the sake of material gain? Do not think like that! If there is material gain, I will give it all to you. The Dharma I teach is the most subtle, for the sake of eliminating unwholesome and increasing wholesome dharmas."

He further said to the brāhmaṇa, "Do you think that the Buddha teaches the Dharma for the sake of fame, respect, leadership, followers, or the assembly? Do not think like that! Now your followers all belong to you. The Dharma I teach is for the sake of eliminating unwholesome and increasing wholesome dharmas."

He further said to the brāhmaṇa, "Do you think that the Buddha puts you in the group of unwholesome and dark dharmas? Do not think like that! You should abandon all unwholesome and dark dharmas, and I will teach you the pure and wholesome dharmas for you."

He further said to the brāhmaṇa, "Do you think that the Buddha expels you from the group of wholesome and pure dharmas? Do not think like that! You should diligently practice within the group of wholesome and pure dharmas. I will teach you the pure and wholesome dharmas for you, to eliminate unwholesome practices and increase wholesome dharmas."

At that time, the five hundred brāhmaṇa disciples all focused their minds and listened attentively to the Buddha's teachings. Then Māra Pāpīyas thought, "These five hundred brāhmaṇa disciples are focusing their minds and listening to the Dharma from the Buddha. I should go now and disturb their minds." At that time, the evil Māra immediately used his own power to disturb their minds. At that time, the World-Honored One said to Saṃdhāna, "These five hundred brāhmaṇa disciples are focusing their minds and listening to the Dharma from me. Māra Pāpīyas is disturbing their minds. Now I wish to return. You may go together." At that time, the World-Honored One took the householder Saṃdhāna with his right hand and placed him in his palm, and returned through the air.

At that time, the householder Saṃdhāna, the brāhmaṇa Nigaṇṭha, and the five hundred brāhmaṇa disciples, having heard the Buddha's teachings, joyfully received and practiced them.