35.10 （一〇）

Thus have I heard:

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

At that time, the elder's son Saṃgāma went to where the World-Honored One was, bowed his head at the Buddha's feet, and sat to one side. The elder's son then said to the Buddha, "May the World-Honored One allow me to follow the path."

At that time, the elder's son immediately became a monk and practiced diligently in a secluded place, attaining the fruit of the Dharma. The reason for the noble sons shaving their heads and beards and leaving home to study the path is that they have exhausted birth and death, established the practice of purity, accomplished what was to be done, and will no longer take rebirth, knowing it as it is. At that time, Saṃgāma became an arhat. At that time, in a secluded place, he had this thought: "The appearance of the Tathāgata is extremely rare, like the appearance of a Tathāgata, like the appearance of an udumbara flower. It is also like this, the appearance of the Tathāgata in the world is rare, the cessation of all activities is also rare, the way out is also rare, the exhaustion of desire, the absence of desire, and nirvāṇa, this is the way out."

At that time, the mother of Saṃgāma's wife heard that her son-in-law had become a monk, no longer attached to desires, abandoned his family, and also abandoned her daughter, like spitting out a lump of saliva. At that time, the mother went to her daughter and said, "Is it true that your husband has become a monk?"

The daughter replied, "I don't know if you have become a monk or not?"

The old mother said, "You should now adorn yourself, put on nice clothes, and take the boy and girl to Saṃgāma." At that time, the mother and daughter went together to where Saṃgāma was. At that time, Venerable Saṃgāma was sitting cross-legged under a tree. At that time, the wife and mother stood silently in front.

At that time, the old mother and daughter looked at Saṃgāma from head to toe and said to Saṃgāma, "Why don't you speak to my daughter now? These children were born from you. What you are doing now is truly unreasonable and unacceptable to others. What you are thinking now is not the way of a human being."

At that time, Venerable Saṃgāma immediately spoke this verse:

There is no greater good, no greater
excellence, no greater truth than this good thought.

At that time, the mother of the wife said to Saṃgāma, "What crime has my daughter committed? What is unlawful? Why do you abandon her to go forth and study the path?"

At that time, Saṃgāma spoke this verse:

The unclean practice of the stinking place, anger, and fondness for
lying, jealousy, and an improper mind, are said by the Tathāgata.

At that time, the old mother said to Saṃgāma: "It is not only my daughter who has this matter, all women are the same. The people of Śrāvastī who see my daughter are all confused in mind, wanting to have intercourse with her, like thirsty people wanting to drink, gazing at her without satiation, all giving rise to attachment. How can you now abandon her to study the path and further slander her? If you do not take my daughter today, you should take back the sons and daughters you have given birth to."

At that time, Saṃgāma again spoke this verse:

I also have no sons or daughters, fields, or
property, nor any slaves, attendants, or retinue. Walking alone
without companions, I enjoy quiet places, practicing the way
of a monk, seeking the true Buddha's path. Those
who have sons and daughters are practiced by fools
I am always without a self, how could there
be sons and daughters?

At that time, the wife, mother, son, and daughter, having heard this verse, each thought, "Judging from my observation of his intention today, he will definitely not return home." They further observed from head to toe, sighed deeply, and knelt before him, saying, "We all forgive any unwholesome deeds committed by body, speech, or mind." They then circumambulated him three times and left.

At that time, Venerable Ānanda, at the time, put on his robe, took his alms bowl, entered Śrāvastī to beg for food, and saw from afar the old mother and daughter. He asked them, "Have you seen Saṃgāma before?"

The old mother replied, "Although I saw him, I did not see him."

Ānanda asked, "Did you speak with him?"

The old mother replied, "Although I spoke with him, it did not enter my mind."

At that time, Venerable Ānanda spoke this verse:

Wishing to make fire arise from water, and water arise from fire, Wishing
to make the empty dharmas have existence, and the desireless to have desire.

At that time, Venerable Ānanda, having begged for alms, returned to Jetavana Anāthapiṇḍada-ārāma. He went to Saṃgāma and sat to one side. He said to Saṃgāma, "Do you know the true Dharma?"

Saṃgāma replied, "I have already realized the true Dharma."

Ānanda said, "How did you realize the true Dharma?"

Saṃgāma replied, "Form is impermanent, and the meaning of impermanence is suffering; suffering is non-self; non-self is emptiness. Feeling, perception, formation, and consciousness are all impermanent, and the meaning of impermanence is suffering; suffering is non-self; non-self is emptiness. These five aggregates of clinging are the meaning of impermanence; the meaning of impermanence is the meaning of suffering; I do not possess them, they do not possess me." At that time, Saṃgāma spoke this verse:

Suffering arises from suffering, and liberation from suffering is also like this. The
eightfold noble path leads to the place of complete cessation. One will not
return to this birth, and will no longer wander in the heavens and
human realms. One will exhaust the original source of suffering, and forever cease
without moving. I now see the empty traces, as the Buddha has said
Now I have attained arahantship and will no longer accept rebirth in the womb.

At that time, Venerable Ānanda exclaimed, "Excellent! The true Dharma is well able to resolve and understand."

At that time, Ānanda spoke this verse:

Well guarding the traces of the holy life, also able to cultivate
the path well, cutting off all bonds, a true disciple of the Buddha.

At that time, after Ānanda had spoken this verse, he immediately rose from his seat and departed. He went to where the World-Honored One was, bowed his head at the Buddha's feet, and stood to one side.

At that time, Ānanda, with this cause and condition, fully informed the World-Honored One. At that time, the World-Honored One told the bhikṣus, "If one wishes to discuss equality among arhats, one should say that it is Bhikṣu Saṃgāma. The one who can subdue the demon's retinue is also Bhikṣu Saṃgāma. The reason is that Bhikṣu Saṃgāma went to subdue the demon seven times before finally attaining the Way. From now on, I allow seven transformations to be made for the Way. If one goes beyond this limit, it is not the Dharma."

At that time, the World-Honored One told the bhikṣus, "Among my śrāvakas, the bhikṣu who can subdue the demon and now finally attain the Way is Bhikṣu Saṃgāma."

At that time, the bhikṣus, having heard the Buddha's teaching, joyfully received and practiced it.