25.6 （六）结

Thus have I heard:

At one time, the Venerable Śāriputra and the Venerable Maudgalyāyana were staying in the Kalandaka Bamboo Grove near Rajagaha.

At that time, Śāriputra addressed the bhikkhus, saying: "In the world, there are these four kinds of people. What are the four? The first person is one who is bound by fetters, but does not know it. There is one person who is bound by fetters, but knows it as it really is. There is one person who is not bound by fetters, but does not know it. There is one person who is not bound by fetters, and knows it as it really is.

"Venerable friends, you should know that the first person is bound by fetters, but does not know it. Among those bound by fetters, this person is the most inferior. The second person is bound by fetters, but knows it as it really is. This person is the most excellent. The third person is not bound by fetters, but does not know it. Among those not bound by fetters, this person is the most inferior. The fourth person is not bound by fetters, and knows it as it really is. This person is the most excellent among those not bound by fetters. Venerable friends, you should know that there are these four kinds of people in the world."

At that time, Venerable Maudgalyayana asked Śāriputra: "What are the causes and conditions that make the person bound by fetters, who does not know it, inferior, and the person bound by fetters, who knows it as it really is, excellent? What are the causes and conditions that make the two people not bound by fetters, who do not know it, inferior, and the person not bound by fetters, who knows it as it really is, excellent?"

Śāriputra replied: "The person bound by fetters, who does not know it, thinks: 'I should cultivate the thought of purity.' When cultivating the thought of purity, lustful thoughts arise. With the arising of lustful thoughts, there are then thoughts of greed, anger, and delusion, and one dies. At that time, not seeking means to extinguish these lustful thoughts, there are then thoughts of anger and delusion, and one dies. Maudgalyayana should know, it is like a person going to the market to buy a copper vessel, which is covered with dust and dirt, extremely impure. That person does not clean it from time to time, does not wash it from time to time, and that copper vessel becomes even more encrusted with dirt, extremely impure. This first person is also like this. Bound by defilements, with fetters within, not knowing it as it really is, he then thinks: 'I should cultivate the thought of purity.' Having cultivated the thought of purity, lustful thoughts arise. With the arising of lustful thoughts, there are then thoughts of greed, anger, and delusion, and one dies. Not seeking means to extinguish these lustful thoughts,

"The second person, bound by fetters, knows it as it really is. He thinks: 'I should now abandon the thought of purity and cultivate the thought of impurity.' Having abandoned the thought of purity, he cultivates the thought of impurity. Cultivating the thought of impurity, lustful thoughts do not arise. Seeking means, not obtaining, he obtains; not acquiring, he acquires; not attaining, he attains. There are then no thoughts of greed, anger, and delusion, and also no fetters at the time of death. It is like a person who buys a copper vessel from the market, covered with dust and dirt. That person cleans and washes it from time to time. This person is also like this. Bound by defilements, with fetters within, knowing it as it really is, he then abandons the thought of purity and cultivates the thought of impurity. Cultivating the thought of impurity, he further seeks means. Not obtaining, he obtains; not acquiring, he acquires; not attaining, he attains. There are then no lustful thoughts, no thoughts of anger and delusion, and he dies without fetters. This is called, Maudgalyayana, the two people bound by fetters, one inferior and one excellent."

Maudgalyayana said: "For what other reasons do these two people not become bound by fetters, one inferior and one excellent?"

The third person is not bound by fetters. He does not know it as it really is. He thinks: 'I should not seek means to cultivate. Not obtaining, I obtain; not acquiring, I acquire; not attaining, I attain.' He has lustful thoughts, thoughts of anger and delusion, and dies bound by them. It is like a person who goes to the market to buy a copper vessel, covered with dust and dirt. He does not clean and wash it from time to time, nor does he repair it from time to time. This third person is also like this. He is not bound by fetters. He does not know it as it really is. He does not think: 'I should seek means to eliminate these fetters.' He has thoughts of greed, anger, and delusion, and dies bound by them.

The fourth person is not bound by fetters. He knows it as it really is. He thinks: 'I should seek means to cultivate. Not obtaining, I obtain; not acquiring, I acquire; not attaining, I attain.' He dies without these fetters. It is like a person who goes to the market and buys a fine copper vessel, very clean. He cleans and washes it from time to time, and repairs it from time to time. At that time, the vessel becomes even cleaner and better. This fourth person is also like this. He is not bound by fetters. He knows it as it really is. He thinks: 'I should seek means to cultivate. Not obtaining, I obtain; not acquiring, I acquire; not attaining, I attain.' He dies without the fetters of greed, anger, and delusion.

At that time, Venerable Maudgalyāyana asked Śāriputra, "Why are they called fetters? "

Śāriputra said, "Maudgalyāyana should know that evil and unwholesome dharmas give rise to various wrong views, which are called fetters. There may be someone who thinks like this: 'The Tathāgata asks me about the meaning, and then teaches the Dharma to the bhikṣus. He does not ask the meaning of other bhikṣus, and the Tathāgata teaches the Dharma to the bhikṣus.' There may be such a time when the World-Honored One speaks the Dharma to other bhikṣus, but not to that bhikṣu. The Tathāgata does not speak the Dharma to me and the bhikṣus.' There may be unwholesomeness, or there may be greed and desire. Since there is unwholesomeness, and there is greed and desire, these two are both unwholesome.

There may be a time when a bhikṣu thinks like this: 'I always enter the village to beg for alms before other bhikṣus, not allowing other bhikṣus to enter the village to beg for alms before me.' There may be a time when other bhikṣus enter the village to beg for alms before him, not allowing that bhikṣu to enter the village to beg for alms before other bhikṣus. 'I do not enter the village to beg for alms before other bhikṣus.' Since there is unwholesomeness, and there is greed and desire, these two are both unwholesome.

Maudgalyāyana should know that there may be a time when a bhikṣu thinks like this: 'I should sit before other bhikṣus, receive water first, and obtain food first. I do not allow other bhikṣus to sit before other bhikṣus, receive water first, and obtain food first.' There may be a time when other bhikṣus sit before other bhikṣus, receive water first, and obtain food first. They do not allow that bhikṣu to sit before other bhikṣus, receive water first, and obtain food first. 'I do not sit before other bhikṣus, receive water first, and obtain food first.' Since there is unwholesomeness, and there is greed and desire, these two are both unwholesome.

There may be a time when a bhikṣu thinks like this: 'After I have eaten, I will expound the Dharma for the layperson. I do not allow other bhikṣus to expound the Dharma for the layperson after they have eaten.' There may be a time when other bhikṣus expound the Dharma for the layperson after they have eaten. They do not allow that bhikṣu to expound the Dharma for the layperson after he has eaten. 'I do not expound the Dharma for the layperson after I have eaten.' Since there is unwholesomeness, and there is greed and desire, these two are both unwholesome.

There may be a time when a bhikṣu thinks like this: 'I should go to the garden and expound the Dharma for the elders and brāhmaṇas. I do not allow other bhikṣus to go to the garden and expound the Dharma for the elders and brāhmaṇas.' There may be a time when other bhikṣus go to the garden and expound the Dharma for the elders and brāhmaṇas. They do not allow that bhikṣu to go to the garden and expound the Dharma for the elders and brāhmaṇas. 'I do not go to the garden and expound the Dharma for the elders and brāhmaṇas.' Since there is unwholesomeness, and there is greed and desire, these two are both unwholesome.

There may be a time when a bhikṣu thinks like this: 'I have now broken the precepts. I do not want the other bhikṣus to know that I have broken the precepts.' There may be a time when that bhikṣu has broken the precepts. The other bhikṣus know that that bhikṣu has broken the precepts. Since there is unwholesomeness, and there is greed and desire, these two are both unwholesome.

There may be a time when a bhikṣu thinks like this: 'I have now broken the precepts. I do not want the other bhikṣus to tell me that I have broken the precepts.' There may be a time when that bhikṣu has broken the precepts. The other bhikṣus tell him that he has broken the precepts. Since there is unwholesomeness, and there is greed and desire, these two are both unwholesome.

There may be a time when that bhikṣu thinks like this: 'I have now broken the precepts. I want the pure bhikṣus to tell me, and I do not want the impure bhikṣus to tell me.' There may be a time when an impure bhikṣu tells that bhikṣu: 'That bhikṣu has broken the precepts.' Since there is unwholesomeness, and there is greed and desire, these two are both unwholesome.

There may be a time when a bhikṣu thinks like this: 'I have now broken the precepts. If there are bhikṣus who tell me, they should do so in private, not in the midst of the assembly.' There may be a time when that bhikṣu has broken the precepts. They tell him in the midst of the assembly, not in private. The bhikṣu again thinks like this: 'These bhikṣus tell me in the midst of the assembly, not in private.' Since there is unwholesomeness, and there is greed and desire, these two are both unwholesome.

Mañjuśrī should know that the basis of these dharmas, the arising of these practices, is called afflictions. Mañjuśrī should also know that the four groups of followers who violate these practices all hear and know about them. Although they say they practice araṇya, dwelling in secluded places, even if they wear the five-piece robe and always beg for food without discriminating between the poor and the rich, and their conduct is not abrupt, whether walking, standing, sitting, lying down, speaking, or silent, those bhikṣus think like this: 'May these bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, these practitioners of the Brahma-way, always come to make offerings to me.' Although those bhikṣus have this thought, the four groups of followers do not make offerings according to the time. The reason is that those bhikṣus have not yet eliminated unwholesome and unskillful practices, and they are seen, heard, remembered, and known. It is like a person who has a copper vessel that is extremely pure, but then puts something impure into the copper vessel and covers it with another vessel, and carries it to a country. When people see it, they ask that person, 'What is it that you are carrying? We want to see it.' At that time, the people, who were already suffering from hunger and scarcity, think, 'It must be good food,' and then open the lid of the vessel. But it is impure, and they all see it. This bhikṣu is also like this. Although he practices araṇya, begs for food according to the time, wears the five-piece robe, and focuses his body and mind on the present, although he has this thought, 'I want the practitioners of the Brahma-way to come and make offerings according to the time,' still the practitioners of the Brahma-way do not make offerings according to the time. The reason is that those bhikṣus have not yet exhausted the afflictions of unwholesome and unskillful dharmas.

Mañjuśrī should know that bhikṣus who do not have these unwholesome and unskillful dharmas, whose afflictions have been exhausted, are seen, heard, remembered, and known. Although they practice in the vicinity of cities, they are still upholders of the Dharma. Whether accepting invitations or receiving offerings from elders, those bhikṣus have no thoughts of greed and desire. At that time, the four groups of followers and practitioners of the Brahma-way all come to make offerings. The reason is that those bhikṣus practice purity, and they are all seen, heard, remembered, and known. It is like a person who has a copper vessel with delicious food, the aroma of which is extremely fragrant, and they cover it with something and carry it to a country. When people see it, they ask that person, 'What is this? We want to see it.' At that time, they open it and see the food, and all come to take and eat it. This is also like this. Although bhikṣus are seen, heard, remembered, and known, they practice in the vicinity of cities and accept offerings from elders, but they do not think like this: 'May the practitioners of the Brahma-way come to make offerings to me.' Still, the practitioners of the Brahma-way all come to make offerings to them. The reason is that those bhikṣus have eliminated unwholesome and unskillful practices.

At that time, Venerable Mahāmaudgalyāyana praised, 'Excellent! Excellent! Śāriputra! The reason is that I once traveled to the Kalandaka Bamboo Grove in Rājagṛha. At mealtime, I put on my robe, took my bowl, entered Rājagṛha to beg for food, and arrived at the carpenter's house. I stood silently outside the door. At that time, the carpenter was chopping wood with an axe in his hand. At that time, there was another elder carpenter who came to the carpenter's house for some minor matter. At that time, the carpenter was repairing wooden boards. At that time, the elder carpenter had this thought: 'Does this young carpenter chop wood according to my intention? I should observe it now.' At that time, the carpenter took and chopped exactly where the elder carpenter disliked. At that time, the elder carpenter was very joyful and thought like this: 'Excellent! Excellent! You chop wood exactly according to my intention.' This is also like this. Bhikṣus whose minds are not gentle and harmonious, who abandon the practice of śramaṇas, who are deceitful in mind, who do not follow the Dharma of śramaṇas, whose nature and conduct are coarse and rude, who do not know shame and conscience, who endure humiliation with a strong face, who engage in lowly conduct, who lack vigor and courage, who are often forgetful and do not remember what they have done, whose minds are unstable and confused in their actions, whose faculties are unstable, now Venerable Śāriputra observes their nature and conduct and repairs them.

Those sons of noble families who, with firm faith, have left home to study the path, who are very respectful of the precepts, do not abandon the virtuous and holy Dharma of śramaṇas, are without deceit, do not engage in sudden violence, have gentle and harmonious minds, always speak with a smile, do not hurt others' feelings, always have a single-pointed mind, are without right and wrong, and whose faculties are not confused. Having heard the words of Venerable Śāriputra, they immediately accept and do not forget them. It is like a man or woman who is extremely handsome and beautiful, who bathes well and puts on new clothes, and uses fragrant ointments on the body. If someone else gives them a lotus flower, they receive it and place it on their head, rejoicing and leaping with joy, unable to contain themselves. This is also like this. If there are sons of noble families who, with firm faith, have left home to study the path, are respectful of the precepts, do not lose the Dharma of śramaṇas, are without deceit, do not engage in sudden violence, have gentle and harmonious minds, always speak with a smile, do not hurt others' feelings, always have a single-pointed mind, are without right and wrong, and whose faculties are not confused. Having heard these words from Venerable Śāriputra, they are very joyful and cannot contain themselves, and accept his teachings. These sons of noble families teach this Dharma.

At that time, the wise ones each heard what was said and joyfully accepted it.