50.8 （八）

Thus have I heard:

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

At that time, the monk Mahāmaudgalyāyana associated with the nuns, and the nuns also enjoyed associating with him. When people criticized Mahāmaudgalyāyana, the nuns became very angry and unhappy. If someone criticized the nuns, Mahāmaudgalyāyana also became unhappy. Then the many monks said to Mahāmaudgalyāyana, "Why do you now associate with the nuns? Do the nuns also associate with you?"

Mahāmaudgalyāyana replied, "I now understand the teachings spoken by the Tathāgata. The sin of committing sexual misconduct is not enough to be mentioned."

The many monks said again, "Stop! Stop! Monk! Do not speak like this. Do not slander the Tathāgata's teachings. The sin of slandering the Tathāgata's teachings is not small. Moreover, the World-Honored One has used countless skillful means to speak of the impurity of sexual misconduct. There is no way that engaging in sexual misconduct can be without sin. You should now abandon this evil view, and for a long night you will suffer immeasurable pain." However, the monk Mahāmaudgalyāyana still associated with them and did not change his ways.

At that time, many monks went to where the World-Honored One was, bowed their heads at his feet, and said to the World-Honored One, "In Śrāvastī, there is a monk named Mahāmaudgalyāyana who associates with the bhikṣuṇīs, and the bhikṣuṇīs also associate with Mahāmaudgalyāyana. We went to them to persuade them to change their ways, but those two only increased their attachment and did not abandon this upside-down view, nor did they follow the right Dharma."

At that time, the World-Honored One told a monk, "Go to that monk Mahāmaudgalyāyana and say, 'The Tathāgata summons you.'"

At that time, the monk received the Tathāgata's instruction and went to where the monk Mahāmaudgalyāyana was, saying, "You should know that the Tathāgata summons you."

When the monk Mahāmaudgalyāyana heard the monk's words, he went to where the World-Honored One was, bowed his head at the Buddha's feet, and sat to one side. At that time, the World-Honored One asked the monk, "Do you really associate with the bhikṣuṇīs?"

The monk replied, "Yes, World-Honored One!"

The Buddha said to the monk, "You are a monk. How can you associate with bhikṣuṇīs? You are now a member of the noble family. You have shaved your beard and hair, put on the three Dharma robes, and left home to study the path with firm faith."

The monk Pūrvakāśyapa said to the Buddha, "Yes, World-Honored One! I am a member of the noble family. I have left home to study the path with firm faith."

The Buddha said to the monk, "This is not your Dharma. How can you associate with bhikṣuṇīs?"

The monk Pūrvakāśyapa said to the Buddha, "I have heard the Tathāgata say that the sin of engaging in sexual activity is not worth mentioning."

The Buddha said to the monk, "You foolish man! How can you say that the Tathāgata engages in sexual activity without sin? I have used countless skillful means to speak of the defilement of sexual activity. How can you now say, 'The Tathāgata says that sexual activity is without sin'? You should carefully guard against the faults of speech, so as not to constantly suffer the consequences for a long time."

The Buddha told him, "Stop for now! I will ask the other monks."

At that time, the World-Honored One told the monks, "Have you ever heard me tell the monks that sexual activity is without sin?"

The monks replied, "Yes, World-Honored One! We have never heard the Tathāgata say that sexual activity is without sin. The reason is that the Tathāgata has used countless skillful means to speak of the impurity of sexual activity. If you say it is without sin, this meaning is not correct."

The Buddha told the monks, "Excellent! Excellent! Monks! As you have said, I have used countless skillful means to speak of the impurity of sexual activity."

At that time, the World-Honored One further addressed the monks, saying, "You should know that if there are foolish people who practice the Dharma, namely the sūtras, geya, gāthās, vyākaraṇa, nidāna, avadāna, upamā, jātaka, vaipulya, adbhuta, itivṛttaka, and vaipulya; although they recite these teachings, they do not understand their meaning; because they do not contemplate their meaning, they also do not follow their teachings. They do not follow the teachings that should be followed. The reason they recite these teachings is to compete with others, to think about winning and losing, and also not to benefit themselves. After reciting these teachings, they violate the restrictions. It is like a person leaving that village to seek a poisonous snake. If they see an extremely large snake, they approach it and rub its tail with their left hand. Then the snake turns its head and bites their hand. Because of this, they die. It is the same here. If there are foolish people who play with the Dharma, they contemplate the twelve divisions of the teachings without exception, but they do not contemplate their meaning. The reason is that they do not thoroughly understand the meaning of the true Dharma.

"Now, if there are good sons who protect and practice the Dharma, the sūtras, geya, gāthās, vyākaraṇa, nidāna, avadāna, upamā, jātaka, vaipulya, adbhuta, itivṛttaka, and vaipulya; after reciting these teachings, they deeply understand their meaning; because they understand the profound meaning of the teachings, they follow the teachings without any violation. The reason they recite the teachings is not with a mind of winning and losing, to compete with others; the reason they recite and practice the teachings is to cultivate themselves and have insight; the reason they recite the teachings is to have a wish. Because of these causes and conditions, they gradually attain nirvāṇa. It is like a person leaving that village to seek a poisonous snake. After seeing the snake, they use iron tongs to first clamp its head and then hold its neck, not allowing it to move. Even if the poisonous snake turns its tail to harm that person, it will not reach them. The reason is that, bhikṣus! because they hold its neck! This good son is also like this. He recites and reads extensively, contemplates their meaning, follows the teachings, and never violates them. Gradually, because of these causes and conditions, he attains nirvāṇa. The reason is that he upholds the true Dharma. Therefore, bhikṣus! those who understand my meaning should remember to practice it. Those who do not understand should come back and ask me. The Tathāgata is still present now. It is useless to regret later."

At that time, the Buddha addressed the bhikṣus, saying, "If there is a bhikṣu who says in the great assembly, 'The precepts spoken by the Tathāgata, I have all understood. The sin of engaging in sexual misconduct is not worth mentioning,' that bhikṣu should say to that bhikṣu, 'Stop! Stop! Do not say that! Do not slander the Tathāgata's words. The Tathāgata would never say that.' If that bhikṣu changes his transgression, it is good. If he does not change his practice, he should be admonished again and again. If he changes, it is good. If he does not change, he falls. If a bhikṣu conceals the matter and does not reveal it, all the people fall. This is called, bhikṣus! my precepts."

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