47.9 （九）

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, Venerable Mahākappina was in a quiet place, giving rise to this thought: "How can I know the views of the past, present, and future?" Then, at the proper time, Mahākappina put on his robe, took his bowl, went to where the World-Honored One was, bowed his head at the Buddha's feet, and sat to one side. At that time, Mahākappina addressed the World-Honored One, saying: "Now, these views are connected with the past, present, and future. How can I extinguish these views and prevent others from arising?"

The World-Honored One said: "In this way, Mahākappina! The origin and cessation of these views are all impermanent, suffering, and empty. Mahākappina should know and establish this intention. The Dharma of views has sixty-two kinds. One must abide in the ten wholesome states to remove these views. What are the ten? Mahākappina! If others like to kill, we should not kill; if others like to steal, we should not steal; if others violate the precepts, we should practice the precepts; if others lie, we should not lie; if others engage in divisive speech, causing discord between others, or in frivolous speech, harsh speech, jealousy, anger, or wrong views, we should practice right views.

Mahākappina should know that it is like going from a bad path to encountering the right path, or going from wrong views to attaining right views. Turning away from wrong and going to the right is like a person who is drowning themselves but wants to save others - this is impossible. If one has not attained nirvana themselves but wants to cause others to attain nirvana, this is not possible. It is like a person who is not drowning themselves being able to save others - this is possible. It is the same now. If one attains nirvana themselves and can cause others to attain nirvana, this is possible. Therefore, Mahākappina should remember to be free from killing, not killing, and attaining nirvana; to be free from stealing, not stealing, and attaining nirvana; to be free from sexual misconduct, not engaging in sexual misconduct, and attaining nirvana; to be free from lying, not lying, and attaining nirvana; to be free from frivolous speech, not engaging in frivolous speech, and attaining nirvana; to be free from harsh speech, not engaging in harsh speech, and attaining nirvana; to be free from divisive speech, not engaging in divisive speech, and attaining nirvana; to be free from jealousy, not being jealous, and attaining nirvana; to be free from anger, not being angry, and attaining nirvana; to be free from wrong views, attaining right views, and attaining nirvana.

Mahākappina should know that if ordinary people give rise to the thought: 'Is there a self? Is there no self? Is there both self and no self? Is the world permanent? Is the world impermanent? Is the world finite? Is the world infinite? Is the life the body? Is the life different from the body? Is the Tathāgata dead? Is the Tathāgata not dead? Is there death? Is there no death? Who created this world?' and give rise to various wrong views: 'Is this world created by Brahmā? Is this world established by the Lord of the Earth? Moreover, Brahmā created this world and beings, and the Lord of the Earth created this world and beings; beings were originally non-existent, now exist, and having existed, will cease.' Ordinary people who are ignorant and have no vision give rise to these thoughts.

At that time, the World-Honored One spoke this verse:

There is naturally Brahmā, this is the speech of the Brahmins
this view is not genuine, as they see it. The Lord
is born from a lotus, Brahmā emerges from it, the Lord
of the Earth gives birth to Brahmā, self-birth is not appropriate
The Lord of the Earth is of the Kṣatriya caste, the
parents of the Brahmins, how can the son of a Kṣatriya
be born from a Brahmin again? Seeking their place of birth
it is said by the gods, this is a praiseworthy statement
but it is still difficult to be attached to. Brahmā gives
birth to people, the Lord of the Earth creates the world
or it is said that others create it, whose words are
true? Confused by anger and desire, the three things gather together
the mind is not free, and they claim themselves to be
supreme in the world. The gods create the world, it is
not born from Brahmā, even if Brahmā creates it, is this
not false? Seeking the traces, there are many, the words of
truth are false, their practices are each different, this practice is
not truly real.

"Gautama should know that the views of sentient beings are not the same, and their thoughts are different. These views are all impermanent. Those who hold these views are impermanent and changeable. If others kill, we should avoid killing; if others steal, we should stay away from it and not practice it. Focus the mind and do not let it be confused. Contemplate and analyze. The arising of wrong views, up to the ten evil dharmas, should all be avoided and not practiced. If others are angry, we should learn patience. If others are jealous, we should let go of it. If others are arrogant, we should let go of it. If others praise themselves and slander others, we should not praise ourselves or slander others. If others have few desires, we should learn to have few desires. If others violate the precepts, we should cultivate the precepts. If others are lazy, we should be diligent. If others do not practice samādhi, we should practice samādhi. We should learn in this way. If others are ignorant, we should practice wisdom. Those who can observe and analyze the dharmas will extinguish wrong views, and the rest will not arise."

At that time, when Mūrdhagata received the Tathāgata's instruction, he stayed in a quiet place, contemplating and analyzing the reason why the sons of noble families left home to study the Way, put on the three Dharma robes, and practiced the unsurpassed pure conduct: the end of birth and death, the establishment of the pure conduct, the completion of what should be done, and no longer accepting existence, knowing it as it is. At that time, Mūrdhagata then attained arahantship.

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