195. （一九五）阿湿贝经

I have heard thus:

Once, the Buddha was traveling in the country of Kāśi, together with a large assembly of bhikṣus. He was staying in a certain place and addressed the bhikṣus, saying, "I eat only one meal a day. After eating only one meal a day, I am free from desires, free from seeking, free from illness and pain, my body is light and at ease, my strength is strong and healthy, and I am at peace and happy. You should also eat only one meal a day. After eating only one meal a day, you will be free from desires, free from seeking, free from illness and pain, your body will be light and at ease, your strength will be strong and healthy, and you will be at peace and happy."

At that time, the World-Honored One established the precept of eating only one meal a day for the bhikṣu assembly. The bhikṣu assembly all upheld the precepts and the subtle Dharma of the World-Honored One's realm. Then, the World-Honored One gradually arrived at Karala and stayed in the Śiṣyahavana Grove north of Karala village.

At that time, there were two bhikṣus in Karala, named Aśvajit and Punarvasu. They were the former landowners, temple owners, and clan leaders. They ate breakfast, dinner, lunch, and meals after noon. After eating breakfast, dinner, lunch, and meals after noon, they were free from desires, free from seeking, free from illness and pain, their bodies were light and at ease, their strength was strong and healthy, and they were at peace and happy. Many bhikṣus heard this and went to the bhikṣus Aśvajit and Punarvasu, saying to them, "Aśvajit! Punarvasu! The World-Honored One was traveling in the country of Kāśi, together with a large assembly of bhikṣus. He was staying in a certain place and addressed the bhikṣus, saying, 'I eat only one meal a day. After eating only one meal a day, I am free from desires, free from seeking, free from illness and pain, my body is light and at ease, my strength is strong and healthy, and I am at peace and happy. You should also eat only one meal a day. After eating only one meal a day, you will be free from desires, free from seeking, free from illness and pain, your body will be light and at ease, your strength will be strong and healthy, and you will be at peace and happy.' At that time, the World-Honored One established the precept of eating only one meal a day for the bhikṣu assembly. The bhikṣu assembly all upheld the precepts and the subtle Dharma of the World-Honored One's realm. Aśvajit! Punarvasu! You should also eat only one meal a day. After eating only one meal a day, you will be free from desires, free from seeking, free from illness and pain, your body will be light and at ease, your strength will be strong and healthy, and you will be at peace and happy. Do not go against the World-Honored One and the bhikṣu assembly."

Aśvajit and Punarvasu heard this and replied, "Venerable friends! We eat breakfast, dinner, lunch, and meals after noon. After eating breakfast, dinner, lunch, and meals after noon, we are free from desires, free from seeking, free from illness and pain, our bodies are light and at ease, our strength is strong and healthy, and we are at peace and happy. Why should we abandon the present and wait for the future?" They said this a second and a third time.

Those many bhikṣus were unable to make Aśvajit and Punarvasu abandon their wrong views. They then rose from their seats, left them, and went to where the Buddha was. They bowed their heads at the Buddha's feet, stood to one side, and said, "World-Honored One! In Karala there are two bhikṣus, named Aśvajit and Punarvasu. They are the former landowners, temple owners, and clan leaders. They eat breakfast, dinner, lunch, and meals after noon. After eating breakfast, dinner, lunch, and meals after noon, they are free from desires, free from seeking, free from illness and pain, their bodies are light and at ease, their strength is strong and healthy, and they are at peace and happy. World-Honored One! Having heard this, we went to the bhikṣus Aśvajit and Punarvasu and said to them, 'Aśvajit! Punarvasu! The World-Honored One was traveling in the country of Kāśi, together with a large assembly of bhikṣus. He was staying in a certain place and addressed the bhikṣus, saying, "I eat only one meal a day. After eating only one meal a day, I am free from desires, free from seeking, free from illness and pain, my body is light and at ease, my strength is strong and healthy, and I am at peace and happy. You should also eat only one meal a day. After eating only one meal a day, you will be free from desires, free from seeking, free from illness and pain, your body will be light and at ease, your strength will be strong and healthy, and you will be at peace and happy." At that time, the World-Honored One established the precept of eating only one meal a day for the bhikṣu assembly. The bhikṣu assembly all upheld the precepts and the subtle Dharma of the World-Honored One's realm. Aśvajit! Punarvasu! You should also eat only one meal a day. After eating only one meal a day, you will be free from desires, free from seeking, free from illness and pain, your body will be light and at ease, your strength will be strong and healthy, and you will be at peace and happy. Do not go against the World-Honored One and the bhikṣu assembly."

"Aśvajit and Punarvasu heard this and replied to us, 'Venerable friends! We eat breakfast, dinner, lunch, and meals after noon. After eating breakfast, dinner, lunch, and meals after noon, we are free from desires, free from seeking, free from illness and pain, our bodies are light and at ease, our strength is strong and healthy, and we are at peace and happy. Why should we abandon the present and wait for the future?' They said this a second and a third time. World-Honored One! As we were unable to make Aśvajit and Punarvasu abandon their wrong views, we rose from our seats and left them."

The World-Honored One heard this and told a bhikṣu, "Go to the bhikṣus Aśvajit and Punarvasu and say, 'Aśvajit! Punarvasu! The World-Honored One calls you.'"

The bhikṣu heard this and said, "Yes, World-Honored One!" He then rose from his seat, bowed his head at the Buddha's feet, circumambulated him three times, and left. He went to the bhikṣus Aśvajit and Punarvasu and said, "Aśvajit! Punarvasu! The World-Honored One calls you, venerable ones."

Aśvajit and Punarvasu heard this and immediately went to where the Buddha was. They bowed their heads at the Buddha's feet and sat to one side.

The World-Honored One asked, "Aśvajit! Punarvasu! Did many bhikṣus really tell you, 'Bhikṣus Aśvajit and Punarvasu, when the World-Honored One was traveling in the country of Kāśi with a large assembly of bhikṣus, he said to the bhikṣus, "I eat one meal a day. After eating one meal a day, I am without activity or seeking, without illness or pain, with a light body, strong energy, and peaceful happiness. You should also eat one meal a day. After eating one meal a day, you will be without activity or seeking, without illness or pain, with a light body, strong energy, and peaceful happiness." At that time, the World-Honored One established the precept of eating one meal a day for the assembly of bhikṣus. The assembly of bhikṣus all practiced the precepts and the subtle Dharma of the World-Honored One's realm. Aśvajit! Punarvasu! You should also eat one meal a day. After eating one meal a day, you will be without activity or seeking, without illness or pain, with a light body, strong energy, and peaceful happiness. Do not go against the World-Honored One and the assembly of bhikṣus.'

"Aśvajit! Punarvasu! Having heard this, you told the bhikṣus, 'Venerable ones! We eat breakfast, dinner, lunch, and post-noon meals. After eating breakfast, dinner, lunch, and post-noon meals, we are without activity or seeking, without illness or pain, with a light body, strong energy, and peaceful happiness. Why should we abandon the present and wait for the future?' In this way, you said it twice more. Aśvajit! Punarvasu! Were the bhikṣus unable to make you abandon your evil views, so they got up from their seats and left?"

Aśvajit and Punarvasu replied, "Indeed."

The World-Honored One said, "Aśvajit! Punarvasu! You know and speak of such a teaching. If one experiences pleasant feelings, having experienced pleasant feelings, unwholesome dharmas increase and wholesome dharmas decrease. If one experiences painful feelings, having experienced painful feelings, unwholesome dharmas decrease and wholesome dharmas increase, is that so?"

Aśvajit and Punarvasu replied, "Yes. We know the World-Honored One's teaching in this way. If one experiences pleasant feelings, having experienced pleasant feelings, unwholesome dharmas increase and wholesome dharmas decrease. If one experiences painful feelings, having experienced painful feelings, unwholesome dharmas decrease and wholesome dharmas increase."

The World-Honored One rebuked the monks Aśvajit and Punarvasu, saying, "You foolish ones! How do you know that I teach the Dharma in this way? You foolish ones! From which mouth did you hear and know this teaching? You foolish ones! I did not teach it unilaterally, yet you unilaterally uphold it. You foolish ones! When speaking to many monks, you should answer like this according to the Dharma: 'We do not know. We should ask the monks!'"

At that time, the World-Honored One told the monks, "You also know my teaching of the Dharma in this way. If one experiences pleasant feelings, having experienced pleasant feelings, unwholesome dharmas increase and wholesome dharmas decrease. If one experiences painful feelings, having experienced painful feelings, unwholesome dharmas decrease and wholesome dharmas increase, right?"

The many monks replied, "No, World-Honored One!"

The World-Honored One further asked, "How do you know my teaching of the Dharma?"

The many monks replied, "World-Honored One! We know the World-Honored One's teaching of the Dharma like this: for some, when they experience pleasant feelings, unwholesome dharmas increase and wholesome dharmas decrease. For some, when they experience pleasant feelings, unwholesome dharmas decrease and wholesome dharmas increase. For some, when they experience painful feelings, unwholesome dharmas increase and wholesome dharmas decrease. For some, when they experience painful feelings, unwholesome dharmas decrease and wholesome dharmas increase. World-Honored One! We know the World-Honored One's teaching of the Dharma like this."

Having heard this, the World-Honored One praised the monks, saying, "Excellent! Excellent! If you speak like this, then for some, when they experience pleasant feelings, unwholesome dharmas increase and wholesome dharmas decrease. For some, when they experience pleasant feelings, unwholesome dharmas decrease and wholesome dharmas increase. For some, when they experience painful feelings, unwholesome dharmas increase and wholesome dharmas decrease. For some, when they experience painful feelings, unwholesome dharmas decrease and wholesome dharmas increase. Why is this? Because I also teach like this: for some, when they experience pleasant feelings, unwholesome dharmas increase and wholesome dharmas decrease. For some, when they experience pleasant feelings, unwholesome dharmas decrease and wholesome dharmas increase. For some, when they experience painful feelings, unwholesome dharmas increase and wholesome dharmas decrease. For some, when they experience painful feelings, unwholesome dharmas decrease and wholesome dharmas increase.

If I did not truly know, see, understand, attain, and fully awaken to this, then for some, when they experience pleasant feelings, unwholesome dharmas increase and wholesome dharmas decrease, I would not say to abandon pleasant feelings. If I did not truly know, see, understand, attain, and fully awaken to this, then for some, when they experience pleasant feelings, unwholesome dharmas decrease and wholesome dharmas increase, I would not say to cultivate pleasant feelings. If I did not truly know, see, understand, attain, and fully awaken to this, then for some, when they experience painful feelings, unwholesome dharmas increase and wholesome dharmas decrease, I would not say to abandon painful feelings. If I did not truly know, see, understand, attain, and fully awaken to this, then for some, when they experience painful feelings, unwholesome dharmas decrease and wholesome dharmas increase, I would not say to cultivate painful feelings.

If I truly know, see, understand, attain, and fully awaken to this, then for some, when they experience pleasant feelings, unwholesome dharmas increase and wholesome dharmas decrease, therefore I say to abandon pleasant feelings. If I truly know, see, understand, attain, and fully awaken to this, then for some, when they experience pleasant feelings, unwholesome dharmas decrease and wholesome dharmas increase, therefore I say to cultivate pleasant feelings. If I truly know, see, understand, attain, and fully awaken to this, then for some, when they experience painful feelings, unwholesome dharmas increase and wholesome dharmas decrease, therefore I say to abandon painful feelings. If I truly know, see, understand, attain, and fully awaken to this, then for some, when they experience painful feelings, unwholesome dharmas decrease and wholesome dharmas increase, therefore I say to cultivate painful feelings.

How do I say not to cultivate bodily pleasure? If cultivating bodily pleasure increases unwholesome dharmas and decreases wholesome dharmas, I say not to cultivate such bodily pleasure. How do I say to cultivate bodily pleasure? If cultivating bodily pleasure decreases unwholesome dharmas and increases wholesome dharmas, I say to cultivate such bodily pleasure. How do I say not to cultivate bodily pain? If cultivating bodily pain increases unwholesome dharmas and decreases wholesome dharmas, I say not to cultivate such bodily pain. How do I say to cultivate bodily pain? If cultivating bodily pain decreases unwholesome dharmas and increases wholesome dharmas, I say to cultivate such bodily pain. How do I say not to cultivate mental pleasure? If cultivating mental pleasure increases unwholesome dharmas and decreases wholesome dharmas, I say not to cultivate such mental pleasure. How do I say to cultivate mental pleasure? If cultivating mental pleasure decreases unwholesome dharmas and increases wholesome dharmas, I say to cultivate such mental pleasure. How do I say not to cultivate mental pain? If cultivating mental pain increases unwholesome dharmas and decreases wholesome dharmas, I say not to cultivate such mental pain. How do I say to cultivate mental pain? If cultivating mental pain decreases unwholesome dharmas and increases wholesome dharmas, I say to cultivate such mental pain.

I do not say that all monks practice heedfulness, nor do I say that all monks do not practice heedfulness. How do I say that a monk does not practice heedfulness? If there is a monk who is liberated through both means. How is a monk liberated through both means? If there is a monk who dwells touching with his body the eight liberations, and with wisdom sees the end of the contaminants, such a monk is liberated through both means. I say that such a monk does not practice heedfulness. Why is that? Because this wise one has already practiced heedfulness. If this wise one had practiced heedlessness, it would not be possible. Therefore I say that such a monk does not practice heedfulness. If there is a monk who is liberated through wisdom, not liberated through both means. How is a monk liberated through wisdom? If there is a monk who does not dwell touching with his body the eight liberations, but with wisdom sees the end of the contaminants, such a monk is liberated through wisdom. I say that such a monk does not practice heedfulness. Why is that? Because this wise one has already practiced heedfulness. If this wise one had practiced heedlessness, it would not be possible. Therefore I say that such a monk does not practice heedfulness. I say that these two monks do not practice heedfulness.

How do I say that a monk practices heedfulness? If there is a monk who is neither liberated through both means nor liberated through wisdom, but has attained the body-witness. How is a monk a body-witness? If there is a monk who dwells touching with his body the eight liberations, but does not see the end of the contaminants with wisdom, such a monk is a body-witness. I say that such a monk practices heedfulness. I see that this monk practices heedfulness. What fruit does it have that I say this monk practices heedfulness? It is that this monk seeks the faculties, cultivates good friends, practices in accordance with the way of dwelling, and with the contaminants exhausted attains the undefiled liberation of mind and liberation through wisdom. In this very life he knows and realizes for himself, accomplishes and dwells in, the end of birth, the practice of the holy life, the task accomplished, and the future life without further becoming. I see that this monk practicing heedfulness has such fruit. Therefore I say that this monk practices heedfulness.

If there is a monk who is neither liberated through both means nor liberated through wisdom, nor a body-witness, but has attained the view of the Dharma. How is a monk a Dharma-witness? If there is a monk who is single-mindedly determined in faith in the Buddha, Dharma, and Sangha, and with wisdom he increases his superior understanding and superior patience according to the teachings he hears, such a monk is a Dharma-witness. I say that such a monk practices heedfulness. I see that this monk practices heedfulness. What fruit does it have that I say this monk practices heedfulness? It is that this monk seeks the faculties, cultivates good friends, practices in accordance with the way of dwelling, and with the contaminants exhausted attains the undefiled liberation of mind and liberation through wisdom. In this very life he knows and realizes for himself, accomplishes and dwells in, the end of birth, the practice of the holy life, the task accomplished, and the future life without further becoming. I see that this monk practicing heedfulness has such fruit. Therefore I say that this monk practices heedfulness.

If there is a monk who is neither liberated through both means nor liberated through wisdom, nor a body-witness, nor a Dharma-witness, but has attained the faith-liberation. How is a monk a faith-liberation? If there is a monk who is single-mindedly determined in faith in the Buddha, Dharma, and Sangha, and with wisdom he increases his superior understanding and superior patience according to the teachings he hears, but not like the Dharma-witness, such a monk is a faith-liberation. I say that such a monk practices heedfulness. I see that this monk practices heedfulness. What fruit does it have that I say this monk practices heedfulness? It is that this monk seeks the faculties, cultivates good friends, practices in accordance with the way of dwelling, and with the contaminants exhausted attains the undefiled liberation of mind and liberation through wisdom. In this very life he knows and realizes for himself, accomplishes and dwells in, the end of birth, the practice of the holy life, the task accomplished, and the future life without further becoming. I see that this monk practicing heedfulness has such fruit. Therefore I say that this monk practices heedfulness.

If there is a monk who is neither liberated through both means nor liberated through wisdom, nor a body-witness, nor a Dharma-witness, nor a faith-liberation, but has attained the Dharma-follower. How is a monk a Dharma-follower? If there is a monk who is single-mindedly determined in faith in the Buddha, Dharma, and Sangha, and with wisdom he increases his superior understanding and superior patience according to the teachings he hears, but not like the faith-liberation, such a monk is a Dharma-follower. I say that such a monk practices heedfulness. I see that this monk practices heedfulness. What fruit does it have that I say this monk practices heedfulness? It is that this monk seeks the faculties, cultivates good friends, practices in accordance with the way of dwelling, and among the two fruits he will certainly attain one, either the knowledge of the end of defilements in this very life, or if there is something remaining he will attain the state of a non-returner. I see that this monk practicing heedfulness has such fruit. Therefore I say that this monk practices heedfulness.

If there is a monk who is neither liberated through both means nor liberated through wisdom, nor a body-witness, nor a Dharma-witness, nor a faith-liberation, nor a Dharma-follower, but has attained the faith-follower. How is a monk a faith-follower? If there is a monk who is single-mindedly determined in faith in the Buddha, Dharma, and Sangha, and with wisdom he increases his superior understanding and superior patience according to the teachings he hears, but not like the Dharma-follower, such a monk is a faith-follower. I say that such a monk practices heedfulness. I see that this monk practices heedfulness. What fruit does it have that I say this monk practices heedfulness? It is that this monk seeks the faculties, cultivates good friends, practices in accordance with the way of dwelling, and among the two fruits he will certainly attain one, either the knowledge of the end of defilements in this very life, or if there is something remaining he will attain the state of a non-returner. I see that this monk practicing heedfulness has such fruit. Therefore I say that this monk practices heedfulness.

"I do not say that all monks attain the knowledge of the end of defilements, nor do I say that all monks attain it for the first time, but gradually they study, follow the path, receive instruction and admonition, and then the monks attain the knowledge of the end of defilements. What is the knowledge of the end of defilements that these monks attain? It is that some, having faith, go to see, having gone to see, they practice, having practiced, they listen to the Dharma with single-minded attention, having listened to the Dharma with single-minded attention, they uphold the Dharma, having upheld the Dharma, they contemplate, having contemplated, they measure, having measured, they observe. The noble disciples, having observed, realize the truth with wisdom, and they think: 'This truth I have not realized with the body before, nor observed with wisdom, this truth I now realize with the body, and observe with wisdom.' In this way, gradually studying, following the path, receiving instruction and admonition, then the monks attain the knowledge of the end of defilements, this is the knowledge of the end of defilements that these monks attain."

Then the World-Honored One said, "Ashibei! Punabbasu! There is a teaching called the Four Statements. I wish to explain it to you. Do you wish to know it?"

Ashibei and Punabbasu replied, "World-Honored One! Who are we? How can we know the Dharma?"

Then the World-Honored One thought, "These foolish people have gone far beyond this true Dharma and Vinaya. If there were a Dharma teacher who was attached to food and did not transcend food, then his disciples should not quickly engage in negligence, let alone me who am not attached to food and have transcended food? A disciple with faith should say, 'The World-Honored One is my teacher, I am a disciple of the World-Honored One. The World-Honored One teaches the Dharma to me, the Well-Gone One teaches the Dharma to me, causing me to attain meaning, benefit, peace, and happiness for a long time.'

"Those faithful disciples have done much for the World-Honored One's realm, benefited much in the World-Honored One's realm, practiced much in the World-Honored One's realm, entered the World-Honored One's realm, and abided in the World-Honored One's realm. If they travel to the east, they will surely attain peace and be free from suffering. If they travel to the south, west, or north, they will surely attain peace and be free from suffering. If faithful disciples have done much for the World-Honored One's realm, benefited much in the World-Honored One's realm, practiced much in the World-Honored One's realm, entered the World-Honored One's realm, and abided in the World-Honored One's realm, I do not even speak of their abiding in good dharmas, let alone their decline. They should only increase good dharmas day and night without decline. If faithful disciples have done much for the World-Honored One's realm, benefited much in the World-Honored One's realm, practiced much in the World-Honored One's realm, entered the World-Honored One's realm, and abided in the World-Honored One's realm, they will surely attain one of the two fruits, either final knowledge in this life or else becoming a non-returner."

The Buddha spoke thus. Those bhikṣus, having heard the Buddha's words, rejoiced and practiced accordingly.