28.5 （五）广演义

Thus have I heard:

At one time, the Buddha was at Anāthapiṇḍada's Park in the Jeta Grove near Śrāvastī.

At that time, the World-Honored One told the bhikṣus, "Now there are four great teachings that are widely expounded. What are the four? Namely, the sūtras, the vinaya, the abhidharma, and the precepts - these are called the four. Bhikṣus should know, if there is a bhikṣu who comes from the east, reciting the sūtras, upholding the Dharma, and practicing the precepts, he may say, 'I can recite the sūtras, uphold the Dharma, and practice the precepts, being well-versed and learned.' Even if that bhikṣu speaks, one should not accept it, one should not trust it deeply, but should take that bhikṣu and discuss it together, discussing it according to the Dharma.

What is meant by discussing according to the Dharma? Discussing according to the Dharma means discussing these four great teachings, namely the sūtras, the vinaya, the abhidharma, and the precepts. One should explain the sūtras to that bhikṣu, clarify the vinaya, and analyze the Dharma. Even when explaining the sūtras, clarifying the vinaya, and analyzing the Dharma, if he clarifies them, namely in accordance with the sūtras, the vinaya, and the Dharma, then one should accept and uphold them. If they are not in accordance with the sūtras, the vinaya, and the abhidharma, one should tell that person, 'You should know that this is not spoken by the Tathāgata. What you have said is not the original sūtra. The reason is that when I now explain the sūtras, the vinaya, and the abhidharma, they are not in accordance with it.' Because they are not in accordance, one should ask about the precepts. If they are not in accordance with the precepts, one should tell that person, 'This is not the treasure of the Tathāgata.' One should then dismiss them. This is called the first explanation of the basis of the great meaning.

Furthermore, bhikṣus! If there is a bhikṣu who comes from the south and says, 'I can recite the sūtras, uphold the Dharma, practice the precepts, and am well-versed and learned,' even if the bhikṣu speaks, one should not accept it, one should not trust it deeply, but should take that bhikṣu and discuss it together. If what the bhikṣu says is not in accordance with the meaning, one should dismiss him. If it is in accordance with the meaning, one should tell that person, 'This is a meaningful explanation, not the original sūtra.' At that time, one should take that meaning and not accept the original sūtra. The reason is that the meaning is the source of understanding the sūtras. This is called the second explanation of the basis of the great meaning.

Furthermore, bhikṣus! If there is a bhikṣu who comes from the west, reciting the sūtras, upholding the Dharma, practicing the precepts, and is well-versed and learned. One should explain the sūtras, the vinaya, and the abhidharma to that bhikṣu. However, that bhikṣu understands the flavor but not the meaning. One should tell that bhikṣu, 'We do not understand this statement. Is it spoken by the Tathāgata or not?' Even when explaining the sūtras, the vinaya, and the abhidharma, if one understands the flavor but not the meaning, although one hears what that bhikṣu says, it is not enough to praise it as good, nor is it enough to say it is bad. One should further ask about the precepts. If they are in accordance, one should remember and accept them. The reason is that the precepts are in accordance with the flavor, but the meaning cannot be clarified. This is called the third explanation of the meaning.

Furthermore, bhikṣus! If there is a bhikṣu who comes from the north, reciting the sūtras, upholding the Dharma, and practicing the precepts: 'Virtuous ones, if there are doubts or difficulties, come and ask about the meaning. I will explain it to you.' Even if that bhikṣu speaks, it is not enough to accept it, it is not enough to recite it. One should ask that bhikṣu about the sūtras, the vinaya, the abhidharma, and the precepts. If they are in accordance, one should ask about the meaning. If they are also in accordance with the meaning, one should praise that bhikṣu, 'Excellent! Excellent! Virtuous one! This is truly spoken by the Tathāgata. The meaning is not confused, and it is completely in accordance with the sūtras, the vinaya, the abhidharma, and the precepts.' One should make offerings to that bhikṣu with the Dharma. The reason is that the Tathāgata respects the Dharma. Those who make offerings to the Dharma have already respected me. Those who observe the Dharma have already observed me. Where there is the Dharma, there is me. Where there is the Dharma, there is the community of bhikṣus. Where there is the Dharma, there are the four groups of followers. Where there is the Dharma, the four castes exist in the world. The reason is that because the Dharma exists in the world, there is the appearance of Mahāvikrama in the Fortunate Eon. From then on, the four castes exist in the world: kṣatriyas, brāhmaṇas, artisans, and householders. If the Dharma exists in the world, then the position of the wheel-turning sage kings is uninterrupted. If the Dharma exists in the world, then the four heavenly kings, the Tuṣita Heaven, the Yāma Heaven, the Tuṣita Heaven, the Nirmāṇarati Heaven, and the Paranirmitavaśavartin Heaven exist in the world. If the Dharma exists in the world, then the desire realm gods, form realm gods, and formless realm gods exist in the world. If the Dharma exists in the world, then the fruits of stream-entry, once-returning, non-returning, arahantship, pratyekabuddhahood, and buddhahood appear in the world. Therefore, bhikṣus! One should respect the Dharma well. That bhikṣu should make offerings according to the time and provide for their needs. One should tell that bhikṣu, 'Excellent! Excellent! As you say, what was spoken today is truly spoken by the Tathāgata.' This is called, bhikṣus! the existence of these four great explanations of the meaning.

"Therefore, bhikṣus! You should uphold this mind and intention and practice these four things, without letting them slip away. Thus, bhikṣus! You should train in this way."

At that time, the bhikṣus heard what the Buddha said, and joyfully practiced it.