39.10 （一〇）七车

Thus have I heard:

At one time, the Buddha was at the Karanda Bamboo Grove in the city of Rajagriha, together with a great assembly of five hundred bhikshus.

At that time, the World-Honored One, having spent the ninety-day summer retreat in the city of Rajagriha, gradually traveled through the human realm and arrived at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. At that time, many bhikṣus were also scattered throughout the human realm and came to where the World-Honored One was. Upon arrival, they bowed their heads at his feet and sat to one side.

At that time, the World-Honored One asked the bhikṣus, "Where did you spend the summer retreat?"

The bhikṣus replied, "We spent the summer retreat in our hometowns."

The World-Honored One said, "Among the bhikṣus in your hometowns, who can practice araṇya themselves and also praise araṇya? Who can practice begging for alms themselves and also teach others to beg for alms, not missing the right time? Who can wear patched robes themselves and also teach others to wear patched robes? Who can practice contentment themselves and also praise the practice of contentment? Who can practice few desires themselves and also praise the practice of few desires? Who can enjoy solitary places themselves and also teach others to stay in solitary places? Who can guard their own practice and also teach others to guard their practice? Who can have pure precepts themselves and also teach others to cultivate precepts? Who can accomplish samādhi themselves and also teach others to practice samādhi? Who can accomplish wisdom themselves and also teach others to practice wisdom? Who can accomplish liberation themselves and also teach others to practice liberation? Who can accomplish the wisdom of liberation and insight themselves and also teach others to practice this Dharma? Who can teach and transform without being satisfied, and expound the Dharma without being weary?"

At that time, the bhikṣus said to the World-Honored One, "Bhikṣu Pūrṇa is able to teach and transform among these bhikṣus. He himself practices araṇya, and also praises the practice of araṇya. He himself wears patched robes, has few desires and knows contentment, is diligent and courageous, begs for alms, enjoys solitary places, and has accomplished precepts, samādhi, wisdom, liberation, and the wisdom of liberation and insight. He also teaches others to practice this Dharma. He himself can teach and transform, and expounds the Dharma without being weary."

At that time, the World-Honored One expounded the subtle Dharma to the bhikṣus. When the bhikṣus heard the Buddha's teachings, they paused for a moment, then rose from their seats, circumambulated the Buddha three times, and then departed.

At that time, Śāriputra was not far from the World-Honored One, sitting cross-legged, with body and mind upright, focusing his thoughts in front of him. At that time, Śāriputra thought: "Now Pūrṇa has obtained great benefits. Because the bhikṣus who practice the Dharma praise his virtues, and the World-Honored One also approves of his words and does not go against them. When will I be able to meet and discuss with him?"

At that time, Pūrṇa, having completed his teaching in his birthplace, gradually traveled through the human realm to where the World-Honored One was. He bowed his head at the Buddha's feet and sat to one side. At that time, the World-Honored One gradually taught him the Dharma. Having heard the teaching, Pūrṇa rose from his seat, bowed his head at the Buddha's feet, and then departed. Carrying his sitting mat on his right shoulder, he went to the Day and Night Grove.

At that time, a bhikṣu saw from afar that Pūrṇa was carrying his sitting mat on his right shoulder and going to the grove. Having seen this, he went to Śāriputra and said, "The World-Honored One always praises Pūrṇa. He has just come to where the Tathāgata is, heard the Dharma from the Buddha, and is now going to the grove. Venerable One, you should know the time."

At that time, Śāriputra heard the bhikṣu's words, rose from his seat, carried his sitting mat on his right shoulder, and went to the grove.

At that time, Pūrṇa was sitting cross-legged under a tree, and Śāriputra was also sitting upright in concentration under a tree. At that time, Śāriputra rose from his seat and went to where Pūrṇa was. Having arrived, they greeted each other and sat to one side. At that time, Śāriputra asked Pūrṇa, "How is it, Pūrṇa? Is it because of the World-Honored One that one can practice the holy life as a disciple?"

Pūrṇa replied, "Yes, yes."

At that time, Śāriputra further asked, "Is it also because of the World-Honored One that one can practice pure precepts?"

Pūrṇa said, "No."

Śāriputra said, "Is it because the mind is pure towards the Tathāgata that one practices the holy life?"

Pūrṇa replied, "No."

Śāriputra said, "Is it because one sees purity towards the Tathāgata that one can practice the holy life?"

Pūrṇa replied, "No."

Śāriputra said, "How can one practice the holy life without doubt?"

Pūrṇa replied, "No."

Śāriputra said, "Is it by means of pure conduct that one can practice the holy life?"

Pūrṇa replied, "No."

Śāriputra said, "How can one practice the holy life by cultivating purity of wisdom within the path?"

Pūrṇa replied, "No."

Śāriputra said, "How can one practice the holy life by cultivating purity of knowledge and vision?"

Pūrṇa replied, "No."

Śāriputra said, "What I asked is whether one can practice the holy life in the Tathāgata. You replied, 'Yes.' I then asked whether one can practice the holy life by cultivating purity of wisdom and mind, and purity of knowledge and vision of the path. You replied, 'No.' How can one now practice the holy life in the Tathāgata?"

Pūrṇa replied, "The meaning of purity of precepts is to enable the mind to be pure. The meaning of purity of mind is to enable views to be pure. The meaning of purity of views is to enable the absence of doubt to be pure. The meaning of purity of the absence of doubt is to enable conduct to be pure. The meaning of purity of conduct is to enable the path to be pure. The meaning of purity of the path is to enable knowledge and vision to be pure. The meaning of purity of knowledge and vision is to enable the meaning of entering nirvāṇa. This is called practicing the holy life in the Tathāgata."

Śāriputra said, "What is the meaning of what you have just said?"

Pūrṇa said, "I will now draw an analogy to explain this meaning. The wise understand this meaning through analogies. It is like King Prasenajit of today, who traveled from Śrāvastī to the country of Vṛji. Between the two countries, he arranged seven carriages. At that time, King Prasenajit left the city and first rode in one carriage. When he reached the second carriage, he rode in the second carriage and abandoned the first carriage. Traveling a little further, he rode in the third carriage and abandoned the second carriage. Traveling a little further, he rode in the fourth carriage and abandoned the third carriage. Traveling a little further, he rode in the fifth carriage and abandoned the fourth carriage. Traveling further, he rode in the sixth carriage and abandoned the fifth carriage. Traveling further, he rode in the seventh carriage and abandoned the sixth carriage, entering the country of Vṛji. At that time, King Prasenajit arrived at the palace. If someone asked, 'Which carriage did the king ride in today to come to this palace?' what would the king say?"

Śāriputra replied, "If someone were to ask, one should answer like this: 'I left Śrāvastī and first rode in the first carriage to the second carriage. I then abandoned the second carriage and rode in the third carriage. I then abandoned the third carriage and rode in the fourth carriage. I then abandoned the fourth carriage and rode in the fifth carriage. I then abandoned the fifth carriage and rode in the sixth carriage. I then abandoned the sixth carriage and rode in the seventh carriage, arriving in the country of Vṛji.' The reason is that all the previous carriages led to the second carriage, and by relying on each other, one arrived in that country. If someone were to ask, one should answer like this."

Pūrṇa said, "The meaning of pure precepts is also like this. Because of the purity of the mind, one attains the purity of seeing. Because of the purity of seeing, one attains the purity of reaching the elimination of doubt. Because of the meaning of being without doubt, one attains the purity of the path of practice. Because of the meaning of the purity of the path of practice, one attains the purity of the path. Because of the purity of the path, one attains the purity of knowledge and vision. Because of the purity of knowledge and vision, one attains the meaning of nirvāṇa. One cultivates the holy life under the Tathāgata. The reason is that the meaning of pure precepts is the appearance of accepting and entering. However, the Tathāgata teaches to eliminate accepting and entering. The meaning of the purity of the mind is also the appearance of accepting and entering. However, the Tathāgata teaches to eliminate accepting and entering. Up to the meaning of knowledge and vision is also accepting and entering. The Tathāgata teaches to eliminate accepting and entering. Up to nirvāṇa. One cultivates the holy life under the Tathāgata. If the meaning of pure precepts is to cultivate the holy life under the Tathāgata, then ordinary people should also attain nirvāṇa. The reason is that ordinary people also have this Dharma of precepts. What the World-Honored One says is to gradually attain enlightenment and reach the realm of nirvāṇa, not just the purity of precepts, to attain nirvāṇa. It is like wanting to ascend to the top of a seven-storied tower, one must gradually reach it. The meaning of pure precepts is also like this. Gradually reaching the mind, by reaching the mind, one reaches seeing. By reaching seeing, one reaches the elimination of doubt. By reaching the purity of the elimination of doubt, one reaches the path of practice. By reaching the purity of the path of practice, one reaches the path. By reaching the purity of the path, one reaches knowledge and vision. By reaching the purity of knowledge and vision, one reaches nirvāṇa."

At that time, Śāriputra praised, "Excellent! Excellent! This meaning is well spoken. What is your name now? How are you addressed by the bhikṣus who practice the holy life?"

Pūrṇa said, "My name is Pūrṇa, and my mother's surname is Mitanī."

Śāriputra said, "Excellent! Excellent! Pūrṇa! In the holy Dharma, there is truly no equal. Embracing the ambrosia, spreading it endlessly. The profound meaning I asked about now, you have fully explained. Even if the holy ones were to carry it on their heads throughout the world, they still could not repay the kindness. Those who come to pay respects and ask questions have quickly gained good benefits. I too have gained good benefits now, receiving your teachings."

Pūrṇa replied, "Excellent! Excellent! As you say. What is your name now? What are the bhikṣus called?"

Śāriputra replied, "My name is Upatiṣya, my mother is called Śāri, and the bhikṣus call me Śāriputra." Pūrṇa said, "I now discuss with the great person. I did not know before that the great Dharma master had come here. If I had known that Venerable Śāriputra had come here, I would not have been able to answer your questions. However, you asked about this profound meaning and I immediately explained it. Excellent! Śāriputra! You are the foremost among the Buddha's disciples. You always delight in the Dharma taste of ambrosia. If the holy ones were to carry Venerable Śāriputra on their heads throughout the world for a year, they still could not repay this brief kindness. Those beings who come to pay respects and approach Venerable Śāriputra have quickly gained good benefits. We too have quickly gained good benefits."

At that time, the two sages discussed in that garden.

At that time, the two heard what was said and joyfully accepted it.

The Dharma of equality, the ferry, the water, and the city wall
the analogy of consciousness, the two wheels, the honey, and the seven chariots.