104. （一〇四）优昙婆逻经

I have heard thus:

At one time, the Buddha was dwelling in the Bamboo Grove Kalanda-nivāpa near Rājagṛha.

At that time, there was a householder named Sthavira. In the morning, he left Rājagṛha and went to where the Buddha was to make offerings and pay respects. Then, the householder Sthavira thought, "Let me put aside going to see the Buddha. The World-Honored One may be in meditation or with the venerable bhikṣus. I should go to the Utpala Grove and visit the park of the non-Buddhist practitioners." Then, the householder Sthavira went to the Utpala Grove and visited the park of the non-Buddhist practitioners.

At that time, in the park of the non-Buddhist practitioners in the Utpala Grove, there was a non-Buddhist practitioner named Amita. He was the teacher of the non-Buddhist practitioners there, respected by many, and had subdued many. He was the leader of five hundred non-Buddhist practitioners. He was causing a disturbance in the assembly, speaking loudly, discussing various topics such as birds, language, kings, thieves, fighting, food and drink, clothing, women, girls, prostitutes, worldly matters, non-Dharma, the ocean, and countries. He was discussing various topics such as birds. They were all gathered there and seated. Then, the non-Buddhist practitioner Amita saw from afar the householder Sthavira coming and ordered his assembly to be silent, saying, "Virtuous ones! Do not speak. Be silent. Enjoy silence. Collect yourselves. Why is that? The householder Sthavira is coming. He is a disciple of the śramaṇa Gautama. If there are disciples of the śramaṇa Gautama who are renowned for their virtue and are respected, and who live as householders in Rājagṛha, he is the foremost. He does not speak. He enjoys silence. He collects himself. If he knows that this assembly is silent, he may come." Then, the non-Buddhist practitioner Amita made the assembly silent and also became silent himself.

Then, the householder Sthavira went to where the non-Buddhist practitioner Amita was and exchanged greetings with him. He then sat to one side and said to Amita, "Amita! Our Buddha World-Honored One, when in an uninhabited place, in a mountain forest under a tree, or dwelling in a high cliff, in a quiet place with no sound, far away, without evil, and without people, follows the practice of sitting in meditation. The Buddha World-Honored One, in such places as an uninhabited place, in a mountain forest under a tree, or dwelling in a high cliff, in a quiet place with no sound, far away, without evil, and without people, follows the practice of sitting in meditation. He always enjoys sitting in meditation in a secluded place, at ease and happy. The Buddha World-Honored One does not gather with you and your retinue for even one day and night, as you do today.

Then, the non-Buddhist practitioner Amita said, "Householder! Stop! Stop! How do you know that the śramaṇa Gautama has the liberation of emptiness? This is not worth discussing. It may or may not be appropriate, or it may or may not be suitable. The śramaṇa Gautama practices the extreme, delights in the extreme, and abides in the extreme. It is like a blind cow eating in a borderland, practicing the extreme, delighting in the extreme, and abiding in the extreme. The śramaṇa Gautama is also like this. Householder! If the śramaṇa Gautama comes to this assembly, I will refute him with one argument, like playing with an empty pot. I will also use the metaphor of the blind cow for him."

Then, the non-Buddhist practitioner Amita told his own assembly, "Virtuous ones! If the śramaṇa Gautama comes to this assembly, if he definitely comes, you should not respect him by rising from your seats, joining your palms towards him, or inviting him to sit. Prepare a seat in advance. When he arrives here, he will say, 'Gautama! There is a seat. If you wish to sit, you may do so as you please.'"

At that time, the World-Honored One was sitting in meditation. With his pure divine ear surpassing that of humans, he heard householder Richiya and the non-Buddhist practitioner Amita discussing this matter. Then, in the afternoon, he rose from his meditation and went to the non-Buddhist practitioner Amita's garden in the Uddālaka forest. The non-Buddhist practitioner Amita saw the World-Honored One coming from afar. He immediately rose from his seat, bared his right shoulder, joined his palms towards the Buddha, and praised, "Welcome, Śramaṇa Gautama! You have not come here for a long time. Please sit on this seat."

At that time, the World-Honored One thought, "This foolish person is going against his own promise." Knowing this, the World-Honored One then sat on the bed. The non-Buddhist practitioner Amita then exchanged greetings with the World-Honored One and sat to one side. The World-Honored One asked, "Amita! What were you discussing with householder Richiya? Why are you gathered here to sit?"

The non-Buddhist practitioner Amita replied, "Gautama! We thought, 'What are the teachings of Śramaṇa Gautama that he instructs his disciples? Having received the teachings, how does he bring them peace and enable them to practice pure conduct for the rest of their lives, and also teach others?' Gautama! This is what I was discussing with householder Richiya. This is why we are gathered here to sit."

Having heard their words, householder Richiya thought, "This non-Buddhist practitioner Amita is indeed a liar. Why is that? He is deceiving the World-Honored One in front of the Buddha."

The World-Honored One, knowing this, said, "Amita! My teachings are profound, wonderful, and extraordinary. They are difficult to realize, know, see, and attain. I instruct my disciples. Having received my instructions, they practice pure conduct for the rest of their lives, and also teach others. Amita! If your teacher's school cannot understand and dislikes the practice, you can ask me. I will definitely be able to answer and satisfy you."

Then the disorderly non-Buddhist practitioners all spoke in unison, saying in a loud voice, "The śramaṇa Gautama is indeed wonderful and extraordinary! He has great supernatural powers, great authority, great merit, and great spiritual power. Why is that? He is able to abandon his own school and follow the questions of others." Then the non-Buddhist practitioner Amita admonished his own followers to be silent, and asked, "Gautama! How does one attain the complete practice of what is not understood and disliked? How does one not attain the complete practice of what is not understood and disliked?"

Then the World-Honored One replied, "Amita! There are śramaṇas and brāhmaṇas who are naked without clothes, or use hands as clothes, or use leaves as clothes, or use beads as clothes. They do not take water with a pot, or take water with a ladle. They do not eat food obtained by violence, or food obtained by deception. They do not go themselves or send messages. They do not seek the respect of others, or the respect of the good, or the respect of the virtuous. If two people are eating, they do not eat in between. They do not eat in a household with pregnant women, or in a household with dogs. Even if flies come flying from a household with excrement, they do not eat. They do not eat fish, meat, or drink alcohol. They do not drink bad water, or drink nothing at all. They practice not drinking. They eat one mouthful, and are content with one mouthful. Or two, three, four, up to seven mouthfuls, and are content with seven mouthfuls. They eat one meal, and are content with one meal. Or two, three, four, five, six, seven days, half a month, or one month for one meal, and are content with one meal.

"They eat vegetables, or eat millet, or eat rice from the wild, or eat coarse flour, or eat food from the wild, or eat coarse food. They go to a place without affairs and rely on being without affairs. They eat roots, or eat fruits, or eat fruits that have fallen by themselves. They wear a robe made of rags, or wear a robe made of hair, or wear a robe made of bark, or wear a robe made of hair and bark. They wear a whole hide, or wear a pierced hide, or wear a whole and pierced hide. They let their hair loose, or braid their hair, or let their hair loose and braided. Some shave their hair, some shave their beards, some shave their hair and beards. Some pull out their hair, some pull out their beards, some pull out their hair and beards. Some stand and sit cross-legged, some practice squatting, some lie on thorns, using thorns as a bed, some lie on fruits, using fruits as a bed. Some serve water, stirring it with their hands day and night. Some serve fire, burning it all night. Some serve the sun and moon, the honored ones of great virtue, with their hands folded towards them. In this way, they undergo immeasurable suffering, practicing the path of affliction. Amita! What do you think? Is the practice of what is not understood and disliked like this complete or incomplete?"

The non-Buddhist Amita replied, "Gautama! This practice of what is not understood and disliked is complete, not incomplete."

The World-Honored One said again, "Amita! I will tell you that this practice of what is not understood and disliked is defiled by immeasurable impurities."

The non-Buddhist Amita asked, "Gautama! How will you tell me about this practice of what is not understood and disliked being defiled by immeasurable impurities?"

The World-Honored One replied, "Amita! There is one who practices asceticism and austerities, and because of practicing asceticism and austerities, they have evil desires and thoughts of desire. Amita! If there is one who practices asceticism and austerities, and because of practicing asceticism and austerities, they have evil desires and thoughts of desire, this is called, Amita! the defilement of practicing asceticism and austerities. Furthermore, Amita! There is one who practices asceticism and austerities, and because of practicing asceticism and austerities, they look up at the sunlight and inhale the sunlight. Amita! If there is one who practices asceticism and austerities, and because of practicing asceticism and austerities, they look up at the sunlight and inhale the sunlight, this is called, Amita! the defilement of practicing asceticism and austerities. Furthermore, Amita! There is one who practices asceticism and austerities, and because of practicing asceticism and austerities, they become arrogant. Having attained the practice of asceticism and austerities, their mind becomes attached. Amita! If there is one who practices asceticism and austerities, and because of practicing asceticism and austerities, they become arrogant. Having attained the practice of asceticism and austerities, their mind becomes attached, this is called, Amita! the defilement of practicing asceticism and austerities.

Furthermore, Amita! There is one who practices asceticism and austerities, and because of practicing asceticism and austerities, they esteem themselves and despise others. Amita! If there is one who practices asceticism and austerities, and because of practicing asceticism and austerities, they esteem themselves and despise others, this is called, Amita! the defilement of practicing asceticism and austerities. Furthermore, Amita! There is one who practices asceticism and austerities, and because of practicing asceticism and austerities, they go from house to house and proclaim, 'I practice asceticism, I practice great difficulty.' Amita! If there is one who practices asceticism and austerities, and because of practicing asceticism and austerities, they go from house to house and proclaim, 'I practice asceticism, I practice great difficulty,' this is called, Amita! the defilement of practicing asceticism and austerities.

Furthermore, Amita! There is one who practices asceticism and austerities, and because of practicing asceticism and austerities, if they see a śramaṇa or brāhmaṇa being respected, venerated, and served by others, they give rise to jealousy and say, 'Why respect, venerate, and serve those śramaṇas and brāhmaṇas? You should respect, venerate, and serve me. Why is that? I practice asceticism.' Amita! If there is one who practices asceticism and austerities, and because of practicing asceticism and austerities, if they see a śramaṇa or brāhmaṇa being respected, venerated, and served by others, they give rise to jealousy and say, 'Why respect, venerate, and serve those śramaṇas and brāhmaṇas? You should respect, venerate, and serve me. Why is that? I practice asceticism.' This is called, Amita! the defilement of practicing asceticism and austerities.

Furthermore, Amita! There is one who practices asceticism and austerities, and because of practicing asceticism and austerities, if they see a śramaṇa or brāhmaṇa being respected, venerated, and served by others, they openly rebuke those śramaṇas and brāhmaṇas, saying, 'Why respect, venerate, and serve them? You are greedy, seeking much, always eating, eating the seeds of roots, tree seeds, fruit seeds, node seeds, and the five kinds of seeds. It is like a heavy rain, damaging many kinds of grain seeds, disturbing livestock and people.' In this way, those śramaṇas and brāhmaṇas often enter others' homes in the same way. Amita! If there is one who practices asceticism and austerities, and because of practicing asceticism and austerities, if they see a śramaṇa or brāhmaṇa being respected, venerated, and served by others, they openly rebuke those śramaṇas and brāhmaṇas, saying, 'Why respect, venerate, and serve them? You are greedy, seeking much, always eating, eating the seeds of roots, tree seeds, fruit seeds, node seeds, and the five kinds of seeds. It is like a heavy rain, damaging many kinds of grain seeds, disturbing livestock and people.' In this way, those śramaṇas and brāhmaṇas often enter others' homes in the same way, this is called, Amita! the defilement of practicing asceticism and austerities.

Furthermore, Amita! There is one who practices asceticism and austerities, and because of practicing asceticism and austerities, they have sorrow, delusion, fear, terror, secret conduct, fear of losing their reputation, and increased vigilance and carelessness. Amita! If there is one who practices asceticism and austerities, and because of practicing asceticism and austerities, they have sorrow, delusion, fear, terror, secret conduct, fear of losing their reputation, and increased vigilance and carelessness, this is called, Amita! the defilement of practicing asceticism and austerities.

Furthermore, Amita! There is one who practices asceticism and austerities, and because of practicing asceticism and austerities, they give rise to the views of self, extreme views, wrong views, holding views as supreme, and difficulty, with no restraint in mind, and do not practice the Dharma that can be practiced by śramaṇas and brāhmaṇas. Amita! If there is one who practices asceticism and austerities, and because of practicing asceticism and austerities, they give rise to the views of self, extreme views, wrong views, holding views as supreme, and difficulty, with no restraint in mind, and do not practice the Dharma that can be practiced by śramaṇas and brāhmaṇas, this is called, Amita! the defilement of practicing asceticism and austerities.

Furthermore, Amita! There is one who practices asceticism and austerities, and because of practicing asceticism and austerities, they have anger, fetters, unwholesome bonds, stinginess, jealousy, flattery, deceit, shamelessness, and lack of conscience. Amita! If there is one who practices asceticism and austerities, and because of practicing asceticism and austerities, they have anger, fetters, unwholesome bonds, stinginess, jealousy, flattery, deceit, shamelessness, and lack of conscience, this is called, Amita! the defilement of practicing asceticism and austerities.

Furthermore, Amita! There is one who practices asceticism and austerities, and because of practicing asceticism and austerities, they have false speech, divisive speech, harsh speech, and frivolous speech, and possess bad conduct. Amita! If there is one who practices asceticism and austerities, and because of practicing asceticism and austerities, they have false speech, divisive speech, harsh speech, and frivolous speech, and possess bad conduct, this is called, Amita! the defilement of practicing asceticism and austerities.

Furthermore, Amita! There is one who practices asceticism and austerities, and because of practicing asceticism and austerities, they have disbelief, laziness, lack of right mindfulness and right knowledge, and have bad wisdom. Amita! If there is one who practices asceticism and austerities, and because of practicing asceticism and austerities, they have disbelief, laziness, lack of right mindfulness and right knowledge, and have bad wisdom, this is called, Amita! the defilement of practicing asceticism and austerities.

The wanderer Amita replied: "Yes, Gautama, please teach me about this unwholesome and contemptible practice, defiled by immeasurable impurities."

"Amita! I will further teach you about this unwholesome and contemptible practice, which is not defiled by immeasurable impurities."

The wanderer Amita further asked: "How can Gautama teach me about this unwholesome and contemptible practice, which is not defiled by immeasurable impurities?"

The World-Honored One replied: "Amita! There are some who practice asceticism and austerities, and because of practicing asceticism and austerities, they do not have evil desires or think of desires. Amita! If there are some who practice asceticism and austerities, and because of practicing asceticism and austerities, they do not have evil desires or think of desires, this is called, Amita, the practice of asceticism and austerities without defilement.

Furthermore, Amita! There are some who practice asceticism and austerities, and because of practicing asceticism and austerities, they do not look at the sun or inhale the sun's energy. Amita! If there are some who practice asceticism and austerities, and because of practicing asceticism and austerities, they do not look at the sun or inhale the sun's energy, this is called, Amita, the practice of asceticism and austerities without defilement.

Furthermore, Amita! There are some who practice asceticism and austerities, and because of practicing asceticism and austerities, they do not become arrogant. Having attained the practice of asceticism and austerities, their minds are not attached. Amita! If there are some who practice asceticism and austerities, and because of practicing asceticism and austerities, they do not become arrogant. Having attained the practice of asceticism and austerities, their minds are not attached, this is called, Amita, the practice of asceticism and austerities without defilement.

Furthermore, Amita! There are some who practice asceticism and austerities, and because of practicing asceticism and austerities, they do not exalt themselves or despise others. Amita! If there are some who practice asceticism and austerities, and because of practicing asceticism and austerities, they do not exalt themselves or despise others, this is called, Amita, the practice of asceticism and austerities without defilement.

Furthermore, Amita! If there are some who practice asceticism and austerities, and because of practicing asceticism and austerities, they do not go from house to house proclaiming: 'I practice asceticism and austerities, I practice what is very difficult.' Amita! If there are some who practice asceticism and austerities, and because of practicing asceticism and austerities, they do not go from house to house proclaiming: 'I practice asceticism and austerities, I practice what is very difficult,' this is called, Amita, the practice of asceticism and austerities without defilement.

Furthermore, Amita! If there are some who practice asceticism and austerities, and because of practicing asceticism and austerities, if they see ascetics and brahmins being respected, venerated, and revered by others, they do not give rise to jealousy, saying: 'Why respect, venerate, and revere those ascetics and brahmins? You should respect, venerate, and revere me. Why is that? I practice asceticism.' Amita! If there are some who practice asceticism and austerities, and because of practicing asceticism and austerities, if they see ascetics and brahmins being respected, venerated, and revered by others, they do not give rise to jealousy, saying: 'Why respect, venerate, and revere those ascetics and brahmins? You should respect, venerate, and revere me. Why is that? I practice asceticism,' this is called, Amita, the practice of asceticism and austerities without defilement.

Furthermore, Amita! If there are some who practice asceticism and austerities, and because of practicing asceticism and austerities, if they see ascetics and brahmins being respected, venerated, and revered by others, they do not directly rebuke those ascetics and brahmins, saying: 'Why respect, venerate, and revere them? You have much desire, much seeking, and always eat. You eat root seeds, tree seeds, fruit seeds, joint seeds, and seeds as the fifth. It is like heavy rain, causing much damage to the seeds of the five grains, disturbing livestock and people.' In this way, those ascetics and brahmins often enter others' homes in the same way. Amita! If there are some who practice asceticism and austerities, and because of practicing asceticism and austerities, if they see ascetics and brahmins being respected, venerated, and revered by others, they do not directly rebuke those ascetics and brahmins, saying: 'Why respect, venerate, and revere them? You have much desire, much seeking, and always eat. You eat root seeds, tree seeds, fruit seeds, joint seeds, and seeds as the fifth. It is like heavy rain, causing much damage to the seeds of the five grains, disturbing livestock and people.' In this way, those ascetics and brahmins often enter others' homes in the same way, this is called, Amita, the practice of asceticism and austerities without defilement.

Furthermore, Amita! If there are some who practice asceticism and austerities, and because of practicing asceticism and austerities, they do not worry, become confused, or be afraid of terror, do not fear secret practices, do not doubt losing their reputation, and do not increase their vigilance and carelessness. Amita! If there are some who practice asceticism and austerities, and because of practicing asceticism and austerities, they do not worry, become confused, or be afraid of terror, do not fear secret practices, do not doubt losing their reputation, and do not increase their vigilance and carelessness, this is called, Amita, the practice of asceticism and austerities without defilement.

Furthermore, Amita! If there are some who practice asceticism and austerities, and because of practicing asceticism and austerities, they do not give rise to views of self, extreme views, wrong views, views of holding views as supreme, and do not find fault with them. Their minds are not limited, and they are able to communicate the Dharma with all ascetics and brahmins. Amita! If there are some who practice asceticism and austerities, and because of practicing asceticism and austerities, they do not give rise to views of self, extreme views, wrong views, views of holding views as supreme, and do not find fault with them. Their minds are not limited, and they are able to communicate the Dharma with all ascetics and brahmins, this is called, Amita, the practice of asceticism and austerities without defilement.

Furthermore, Amita! If there are some who practice asceticism and austerities, and because of practicing asceticism and austerities, they have no afflictions of anger, no knots of speech, no stinginess, jealousy, flattery, deceit, shamelessness, and no sense of guilt. Amita! If there are some who practice asceticism and austerities, and because of practicing asceticism and austerities, they have no afflictions of anger, no knots of speech, no stinginess, jealousy, flattery, deceit, shamelessness, and no sense of guilt, this is called, Amita, the practice of asceticism and austerities without defilement.

Furthermore, Amita! If there are some who practice asceticism and austerities, and because of practicing asceticism and austerities, they do not speak falsely, do not engage in divisive speech, do not speak harshly, do not engage in idle chatter, and do not possess evil precepts. Amita! If there are some who practice asceticism and austerities, and because of practicing asceticism and austerities, they do not speak falsely, do not engage in divisive speech, do not speak harshly, do not engage in idle chatter, and do not possess evil precepts, this is called, Amita, the practice of asceticism and austerities without defilement.

"Furthermore, Amita! If there are some who practice asceticism and austerities, and because of practicing asceticism and austerities, they have no lack of faith, no laziness, have right mindfulness and right knowledge, and have no evil wisdom. Amita! If there are some who practice asceticism and austerities, and because of practicing asceticism and austerities, they have no lack of faith, no laziness, have right mindfulness and right knowledge, and have no evil wisdom, this is called, Amita, the practice of asceticism and austerities without defilement. Amita! Do I not tell you that this is the practice of the complete lack of what is undesirable, and not being defiled by immeasurable defilements?"

The wanderer Amita replied, "Yes, Gautama, please tell me about this practice of the complete lack of what is undesirable, and not being defiled by immeasurable defilements."

The wanderer Amita asked, "Gautama, is this practice of the complete lack of what is undesirable the foremost, the true one?"

The World-Honored One replied, "Amita, this practice of the complete lack of what is undesirable is not the foremost, not the true one; rather, there are two kinds, the skin and the joints."

The wanderer Amita further asked, "Gautama, how does this practice of the complete lack of what is undesirable attain the skin?"

The World-Honored One replied, "Amita, it is like this: there is a śramaṇa or brāhmaṇa who practices four practices: not killing living beings, not teaching others to kill, not rejoicing in killing; not stealing, not teaching others to steal, not rejoicing in stealing; not taking others' wives, not teaching others to take others' wives, not rejoicing in taking others' wives; not speaking falsely, not teaching others to speak falsely, not rejoicing in speaking falsely. They practice these four practices, delighting in them but not progressing, with a mind accompanied by loving-kindness, they fully accomplish and abide in one direction. Thus, in the second, third, and fourth directions, the four intermediate directions, above and below, everywhere, with a mind accompanied by loving-kindness, without knots, without resentment, without anger, without disputes, extremely vast and great, well cultivated and immeasurable, they fully accomplish and abide in the entire world. Thus, with a mind accompanied by compassion, joy, and equanimity, without knots, without resentment, without anger, without disputes, extremely vast and great, well cultivated and immeasurable, they fully accomplish and abide in the entire world. Amita, what do you think? Does this practice of the complete lack of what is undesirable attain the skin?"

Amita replied, "Gautama, this practice of the complete lack of what is undesirable attains the skin. Gautama, how does this practice of the complete lack of what is undesirable attain the joints?"

The World-Honored One replied, "Amita, it is like this: there is a śramaṇa or brāhmaṇa who practices four practices: not killing living beings, not teaching others to kill, not rejoicing in killing; not stealing, not teaching others to steal, not rejoicing in stealing; not taking others' wives, not teaching others to take others' wives, not rejoicing in taking others' wives; not speaking falsely, not teaching others to speak falsely, not rejoicing in speaking falsely. They practice these four practices, delighting in them but not progressing. They have practices and characteristics, remembering countless past experiences, either one life, two lives, a hundred lives, a thousand lives, an eon of formation, an eon of destruction, or countless eons of formation and destruction. They know the names of those beings, that they have experienced such and such, that they were born there, with such and such a family name, such and such a given name, such and such a birth, such and such food and drink, such and such suffering and happiness, such and such a long life, such and such a long stay, such and such a lifespan, and that they died there and were born here, and died here and were born there, and that they were born here with such and such a family name, such and such a given name, such and such a birth, such and such food and drink, such and such suffering and happiness, such and such a long life, such and such a long stay, such and such a lifespan. Amita, what do you think? Does this practice of the complete lack of what is undesirable attain the joints?"

Amita replied, "Gautama, this practice of the complete lack of what is undesirable attains the joints. Gautama, how does this practice of the complete lack of what is undesirable attain the first, attain the true?"

The World-Honored One replied, "Amita, it is like this: there is a śramaṇa or brāhmaṇa who practices four practices: not killing living beings, not teaching others to kill, not rejoicing in killing; not stealing, not teaching others to steal, not rejoicing in stealing; not taking others' wives, not teaching others to take others' wives, not rejoicing in taking others' wives; not speaking falsely, not teaching others to speak falsely, not rejoicing in speaking falsely. They practice these four practices, delighting in them but not progressing. They attain pure divine eyes that surpass human eyes, and see the death and rebirth of beings, their good and bad appearances, their good and bad rebirths, and their going to good and bad places. They see the true karma of these beings. If these beings have practiced bad conduct with the body, speech, and mind, have slandered the sages, and have attained wrong views and wrong view karma, then because of this, when their bodies perish and their lives end, they will definitely go to a bad place and be reborn in hell. If these beings have practiced good conduct with the body, speech, and mind, have not slandered the sages, and have attained right views and right view karma, then because of this, when their bodies perish and their lives end, they will definitely ascend to a good place and be reborn in heaven. Amita, what do you think? Does this practice of the complete lack of what is undesirable attain the first, attain the true?"

Amita replied, "Gautama, this practice of the complete lack of what is undesirable attains the first, attains the true. Gautama, how does this practice of the complete lack of what is undesirable attain the realization, so that the disciples of the śramaṇa Gautama practice the holy life based on the practice of the śramaṇa?"

The World-Honored One replied, "Amita, it is not because of this practice of the complete lack of what is undesirable that my disciples practice the holy life based on the practice of my disciples. Amita, there is another, supreme, most excellent, and most sublime, for the realization of which my disciples practice the holy life based on the practice of my disciples."

Then the group of wandering ascetics, who were agitated and confused, exclaimed in a loud voice, "So it is, so it is! It is for the realization of that that the disciples of the śramaṇa Gautama practice the holy life based on the practice of the śramaṇa Gautama."

Then the wandering ascetic Amita admonished his own group to be silent, and said, "Gautama, what is that other, supreme, most excellent, and most sublime, for the realization of which the disciples of the śramaṇa Gautama practice the holy life based on the practice of the śramaṇa Gautama?"

Then the World-Honored One replied, "Amita, when a Tathāgata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed, Tamer of Men, Teacher of Gods and Men, Buddha, Bhagavān appears in the world, he abandons the five hindrances, which are impurities of the mind that weaken wisdom, and attains the fourth dhyāna, which is free from desire and evil, unwholesome dhyāna. With his mind thus concentrated, purified, and cleansed, free from defilements, supple, wieldy, steady, and imperturbable, he directs it to the knowledge of the destruction of the taints. He knows as it really is: 'This is suffering.' He knows as it really is: 'This is the arising of suffering.' He knows as it really is: 'This is the cessation of suffering.' He knows as it really is: 'This is the path to the cessation of suffering.' He knows as it really is: 'These are the taints.' He knows as it really is: 'This is the arising of the taints.' He knows as it really is: 'This is the cessation of the taints.' He knows as it really is: 'This is the path to the cessation of the taints.' Knowing and seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When it is liberated, he knows it is liberated. He understands: 'Birth is exhausted, the holy life has been established, what was to be done has been done, there is no more of this to come.' Amita, this is the other, supreme, most excellent, and most sublime, for the realization of which my disciples practice the holy life based on my practice."

Then the householder Anathapindika said, "Amita, the World-Honored One is here. You can now refute him with a single argument, like throwing an empty pot, saying that a blind bull is eating in the borderlands."

Hearing this, the World-Honored One said to the non-Buddhist Amita, "Is it true that you said this?"

The non-Buddhist Amita replied, "It is true, Gautama!"

The World-Honored One further asked, "Amita, have you ever heard from the elders that the past Tathāgatas, Arhats, Perfectly Enlightened Ones, when they were in secluded places such as mountains, forests, or under trees, or in high caves, quiet and soundless, far away, without evil, and without people, they practiced meditation in accordance with their inclinations. The Buddha-World-Honored Ones, when in secluded places such as mountains, forests, or under trees, or in high caves, quiet and soundless, far away, without evil, and without people, practiced meditation in accordance with their inclinations. They always enjoyed practicing meditation in secluded places, and were at ease and happy. Did they ever gather together for a day and night like you and your followers today?"

The non-Buddhist Amita replied, "Gautama, I have heard from the elders that the past Tathāgatas, Arhats, Perfectly Enlightened Ones, when they were in secluded places such as mountains, forests, or under trees, or in high caves, quiet and soundless, far away, without evil, and without people, they practiced meditation in accordance with their inclinations. The Buddha-World-Honored Ones, when in secluded places such as mountains, forests, or under trees, or in high caves, quiet and soundless, far away, without evil, and without people, practiced meditation in accordance with their inclinations. They always enjoyed practicing meditation in secluded places, and were at ease and happy. They never gathered together for a day and night like me and my followers today."

"Amita, do you not think that the World-Honored One, when in secluded places such as mountains, forests, or under trees, or in high caves, quiet and soundless, far away, without evil, and without people, practiced meditation in accordance with his inclinations. He always enjoyed practicing meditation in secluded places, and was at ease and happy. Does the Śramaṇa Gautama practice the path of right enlightenment?"

The non-Buddhist Amita replied, "Gautama, if I knew, how could I say such things? One argument would be enough to refute me, like a jug of empty air. How can a blind cow eat in a borderland?"

The World-Honored One said, "Amita, I have a Dharma that is well-aligned with goodness. I can realize the phrases of liberation one by one. The Tathāgata proclaims this fearlessness. My disciples come to me without flattery, deceit, or falsehood. They are straightforward and sincere. When I instruct them and they follow my teachings, they will definitely attain ultimate wisdom. Amita, if you think, 'The Śramaṇa Gautama teaches the Dharma out of greed for a teacher,' do not think that way. I return the teacher to you. I will teach the Dharma for you. Amita, if you think, 'The Śramaṇa Gautama teaches the Dharma out of greed for disciples,' do not think that way. I return the disciples to you. I will teach the Dharma for you. Amita, if you think, 'The Śramaṇa Gautama teaches the Dharma out of greed for offerings,' do not think that way. I return the offerings to you. I will teach the Dharma for you. Amita, if you think, 'The Śramaṇa Gautama teaches the Dharma out of greed for praise,' do not think that way. I return the praise to you. I will teach the Dharma for you. Amita, if you think, 'If I have a Dharma that is well-aligned with goodness, I can realize the phrases of liberation one by one, and the Śramaṇa Gautama will deprive me of it and destroy it,' do not think that way. I return the Dharma to you. I will teach the Dharma for you."

Then the great assembly fell silent. Why was that? Because they were held by the demon king. At that time, the World-Honored One said to the householder Real Intention, "Look at this great assembly falling silent. Why is that? Because they are held by the demon king. He prevents any non-Buddhist from thinking, 'I will practice the holy life under the Śramaṇa Gautama.'"

The World-Honored One, knowing this, taught the Dharma to the householder Real Intention, inspiring him with yearning and bringing him to fulfillment and joy. Having taught the Dharma to him with immeasurable skillful means, inspiring him with yearning and bringing him to fulfillment and joy, he immediately rose from his seat, took the householder Real Intention by the arm, and flew through the air with his supernormal power.

The Buddha spoke thus. The householder Real Intention, having heard the Buddha's words, rejoiced and upheld them.