To Pāṭaliya （二〇）波罗牢经

I have heard thus:

At one time, the Buddha was traveling in the country of Kuru, together with a great assembly of bhikṣus. He went to the northern village and stayed in the Śiṣyagandha forest north of the northern village.

At that time, the householder Pāṭaliya heard that the śramaṇa Gautama, the son of the Śākya clan, had renounced his family and gone forth to practice the path. He was traveling in the country of Kuru, together with a great assembly of bhikṣus, and had arrived at the northern village, staying in the Śiṣyagandha forest north of the northern village. It was said of the śramaṇa Gautama: "He is a Tathāgata, an Arhat, a Perfectly Enlightened One, accomplished in knowledge and conduct, a Sugata, an unsurpassed knower of the world, a driver of tameable people, a teacher of gods and men, a Buddha, a Blessed One. He has realized for himself this world - with its gods, Māra, Brahmā, and the generation of recluses and brahmins, and this population with its gods and men - and he teaches it to others. He teaches the Dharma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, revealing a holy life that is perfectly complete and purified. If one sees the Tathāgata, the Arhat, the Perfectly Enlightened One, and pays respect, honors, and makes offerings to him, it is a great gain. I should go and see the śramaṇa Gautama! Pay respect, honor, and make offerings to him!"

Having heard this, Pāṭaliya left the northern village and went north to the Śiṣyagandha forest, wishing to see the World-Honored One, pay respect, and make offerings. From afar, Pāṭaliya saw the World-Honored One in the forest, upright and beautiful, like the moon among the stars, shining brightly, dazzling like a golden mountain, with perfect marks and majestic spiritual power. His faculties were tranquil and undisturbed, he had accomplished self-control, and his mind was at peace and silent. Having seen the Buddha from afar, Pāṭaliya went to where the Buddha was, exchanged greetings, and sat to one side. He said to the World-Honored One: "I have heard that the śramaṇa Gautama knows that illusions are illusions. Gautama! If one says this, is one not slandering the śramaṇa Gautama? Is what one says true? Is what one says the Dharma? Does what one say accord with the Dharma? Is there no fault or difficulty in what is in accordance with the Dharma?"

The World-Honored One replied: "Pāṭaliya! If one says this, one is not slandering the śramaṇa Gautama! What one says is true, what one says is the Dharma, what one says accords with the Dharma, and there is no fault or difficulty in what is in accordance with the Dharma. Why is that? Pāṭaliya! I know that illusion is illusion, but I myself am not an illusion."

Pāṭaliya said: "What those śramaṇas and brāhmaṇas say is true, but I do not believe that they say that the śramaṇa Gautama knows that illusion is illusion."

The World-Honored One said: "Pāṭaliya! If one knows illusion, is that illusion?"

Pāṭaliya said: "Yes, World-Honored One! Yes, Well-Gone One!"

The World-Honored One said: "Pāṭaliya! Do not deceive yourself and slander me. If one slanders me, one will only harm oneself. There is dispute and transgression, which is detested by the sages and wise, and one will incur great sin. Why is that? This is not as you have said. Pāṭaliya! Have you heard of the death of Kūṭadanta?"

He replied: "I have heard of it."

"Pāṭaliya! What do you think? Did Kūṭadanta use this death?"

He replied: "Gautama! He kept this soldier for the purpose of killing the thief."

"Pāṭaliya! What do you think? Did Kūṭadanta's soldier have precepts or not?"

He replied: "Gautama! If there are those in the world who lack the virtue of precepts, none surpasses Kūṭadanta's soldier. Why is that? Kūṭadanta's soldier is extremely unpreceptful, only engaging in evil dharmas."

He further asked: "Pāṭaliya! You have such views and such knowledge. I will not ask you, but if others ask you: 'Pāṭaliya knows that Kūṭadanta's soldier is extremely unpreceptful, only engaging in evil dharmas. Because of this, Pāṭaliya is extremely unpreceptful, only engaging in evil dharmas.' If you speak like this, is it true?"

He replied: "No, Gautama! Why is that? Kūṭadanta's soldier has different views, different desires, and different aspirations. Kūṭadanta's soldier is extremely unpreceptful, only engaging in evil dharmas; I am extremely preceptful, not engaging in evil dharmas."

He further asked: "Pāṭaliya! You know that Kūṭadanta's soldier is extremely unpreceptful, only engaging in evil dharmas, but you do not consider this to be unpreceptful, only engaging in evil dharmas. How can the Tathāgata not know illusion and yet not be illusory? Why is that? I know illusion, the person of illusion, the retribution of illusion, and the cessation of illusion. Pāṭaliya! I also know killing, the person who kills, the retribution of killing, and the cessation of killing. Pāṭaliya! I know taking what is not given, the person who takes what is not given, the retribution of taking what is not given, and the cessation of taking what is not given. Pāṭaliya! I know false speech, the person who speaks falsely, the retribution of false speech, and the cessation of false speech. Pāṭaliya! I know and see like this. If someone says that the śramaṇa Gautama knows illusion and is illusion, they have not yet abandoned this speech. Hearing their mind, their desire, their aspiration, their hearing, their thought, and their contemplation, in the time it takes to bend and stretch an arm, they will be reborn in hell."

Pāṭaliya, having heard this, was frightened, terrified, and his body hair stood on end. He immediately rose from his seat, bowed his head at the Buddha's feet, knelt on both knees with palms joined, and said to the World-Honored One: "I repent, Gautama! From now on, Well-Gone One! Like a fool, like a deluded one, like an unstable one, like an unwholesome one. Why is that? I falsely said that the śramaṇa Gautama is an illusion. I only wish that the Gautama would accept my repentance, see my faults and confess them. After I have repented, I will guard against doing it again."

The World-Honored One said: "So it is, Pāṭaliya! You really are like a fool, like a deluded one, like an unstable one, like an unwholesome one. Why is that? It is because you falsely said that the Tathāgata, Arhat, Perfectly Enlightened One is an illusion. However, you are able to repent, see your faults and confess them, and guard against doing it again. So it is, Pāṭaliya! If one repents, sees one's faults and confesses them, and guards against doing it again, then one cultivates the holy Dharma and does not lose it."

Then Pāṭaliya, with palms joined towards the Buddha, said to the World-Honored One: "Gautama! There are some śramaṇa-brāhmaṇas who hold this view and make this statement: 'If one kills living beings, they will all receive retribution in this very life, and because of that, they will give rise to sorrow and suffering. If one takes what is not given, or speaks falsely, they will all receive retribution in this very life, and because of that, they will give rise to sorrow and suffering.' What does the śramaṇa Gautama think about this?"

The World-Honored One said: "Pāṭaliya! I now ask you, answer as you see fit. Pāṭaliya! What do you think? In a village, if there is someone who wears a flower garland on their head, anoints their body with various fragrances, and entertains themselves with singing and dancing, only enjoying themselves as a female entertainer, as joyful as a king. If someone asks: 'What did this person do in the past, that now they wear a flower garland on their head, anoint their body with various fragrances, and entertain themselves with singing and dancing, only enjoying themselves as a female entertainer, as joyful as a king?' If someone answers: 'This person killed the enemy of the king, and the king was delighted, so he immediately bestowed rewards upon them. Therefore, this person wears a flower garland on their head, anoints their body with various fragrances, and entertains themselves with singing and dancing, only enjoying themselves as a female entertainer, as joyful as a king.' Pāṭaliya! Have you seen or heard this?"

He replied: "I have seen it, Gautama! I have heard it, and I will hear it in the future."

"Pāṭaliya! You also see the king capturing criminals, binding their hands behind their back, beating drums and proclaiming it, taking them out the southern gate of the city, sitting them under a high pole to behead them. If someone asks: 'What crime did this person commit, that they are executed by the king?' If someone answers: 'This person unjustly killed an innocent person of the king's family. Therefore, the king ordered this execution.' Pāṭaliya! Have you seen or heard this?"

He replied: "I have seen it, Gautama! I have heard it, and I will hear it in the future."

"Pāṭaliya! If there are śramaṇas and brāhmaṇas who have such views and say: 'If there is killing, they will all receive retribution in this life and give rise to suffering because of it.' Is this true or false?"

He replied: "False, Gautama!"

"If they say false words, do you believe them?"

He replied: "I do not believe them, Gautama!"

The World-Honored One praised: "Excellent! Excellent! Village Chief!" He then asked again: "Village Chief! What do you think? In a village, if there is a person who wears a flower crown, applies various fragrances to the body, performs music, sings and dances for entertainment, and only engages in female entertainment, enjoying happiness like a king. If someone asks: 'What did this person do in the past, that now they wear a flower crown, apply various fragrances to the body, perform music, sing and dance for entertainment, and only engage in female entertainment, enjoying happiness like a king?' If someone answers: 'This person did not give to others in another country, and therefore this person wears a flower crown, applies various fragrances to the body, performs music, sings and dances for entertainment, and only engages in female entertainment, enjoying happiness like a king.' Village Chief! Have you seen or heard this?"

He replied: "I have seen it, Gautama! I have heard it, and I will hear it in the future."

"Village Chief! You have also seen the king capture criminals, tie their hands behind their backs, beat drums and proclaim it, take them out the southern gate of the city, and behead them under a high gallows. If someone asks: 'What crime did this person commit that they were executed by the king?' If someone answers: 'This person stole from the king's country, and therefore the king ordered this punishment.' Village Chief! Have you seen or heard this?"

He replied: "I have seen it, Gautama! I have heard it, and I will hear it in the future."

"Village Chief! If there are śramaṇas and brāhmaṇas who have such views and say: 'If one steals, they will all receive retribution in this life and give rise to sorrow and suffering because of it,' are they speaking truthfully or falsely?"

He replied: "False words, Gautama!"

"If they say false words, do you believe them?"

He replied: "I do not believe them, Gautama!"

The World-Honored One praised: "Excellent! Excellent! Village Chief!" He then asked again: "Village Chief! What do you think? In a village, if there is a person who wears a flower crown, applies various fragrances to the body, performs music, sings and dances for entertainment, and only entertains as a female entertainer, enjoying happiness like a king. If someone asks: 'What did this person do in the past, that now they wear a flower crown, apply various fragrances to the body, perform music, sing and dance for entertainment, and only entertain as a female entertainer, enjoying happiness like a king?' If someone answers: 'This person is a female entertainer, able to joke and laugh. They use false words to delight the king. When the king is delighted, they are rewarded. Therefore, this person wears a flower crown, applies various fragrances to the body, performs music, sings and dances for entertainment, and only entertains as a female entertainer, enjoying happiness like a king.' Village Chief! Have you seen or heard this?"

He replied: "I have seen it, Gautama! I have heard it, and I will hear it in the future."

"Village Chief! You have also seen the king capture criminals, beat them to death with sticks, place them in a wooden cage, load them on a cart, take them out through the north gate, and throw them into a ditch. If someone asks: 'What crime did this person commit that they were killed by the king?' If someone answers: 'This person falsely testified in front of the king. They deceived the king with false words. Therefore, the king ordered them to be treated like this.' Village Chief! Have you seen or heard this?"

He replied: "I have seen it, Gautama! I have heard it, and I will hear it in the future."

"Village Chief! What do you think? If there are śramaṇas and brāhmaṇas who have such views and say: 'If there is false speech, they will all receive retribution in this very life, and it will cause them to experience sorrow and suffering.' Is that true or false?"

He replied: "False speech, Gautama!"

"If they say false speech, do you believe it?"

He replied: "I do not believe it, Gautama!"

The World-Honored One praised: "Excellent! Excellent! Village Chief!"

Then the village chief Parala immediately rose from his seat, bared his right shoulder, joined his palms towards the Buddha, and said to the World-Honored One: "How wonderful! The words spoken by Gautama are extremely wonderful, with good parables and good evidence. Gautama! I have built a high hall in the northern village, laid out bedding, set up water vessels, and lit bright lamps. If any diligent śramaṇas or brāhmaṇas come to stay in the high hall, I will provide for their needs according to my ability. There are four scholars with different views, contradicting each other, who have gathered in the high hall. Among them, one scholar holds this view and speaks thus: 'There is no giving, no observance of fasts, no incantations, no good or bad deeds, no retribution for good or bad deeds, no this world or the next world, no father or mother, no true person in the world who goes to a good place, goes well, or goes in a good direction, in this world or the next world, who knows for himself, awakens for himself, and attains for himself.'

The second scholar has right views, and he opposes the views and knowledge of the first scholar. He holds this view and speaks thus: 'There is giving, there is observance of fasts, there are incantations, there are good and bad deeds, there are retributions for good and bad deeds, there is this world and the next world, there are father and mother, there are true people in the world who go to good places, go well, and go in good directions, in this world and the next world, who know for themselves, awaken for themselves, and attain for themselves.'

The third scholar holds this view and speaks thus: 'One does it oneself, or instructs others to do it. One cuts it oneself, or instructs others to cut it. One cooks it oneself, or instructs others to cook it. One is anxious and distressed, beating one's chest in anguish, crying foolishly, killing living beings, taking what is not given, engaging in sexual misconduct, speaking falsely, drinking alcohol, breaking through walls and opening up hidden treasures, robbing others on the streets, harming villages, destroying towns, breaking through cities, and annihilating countries. Doing such things is not doing evil. Moreover, with an iron wheel as sharp as a razor, one cuts, chops, slices, and tears all beings on this land into one piece of flesh, one portion at a time, in one day. Because of this, there is no evil karma, and because of this, there is no retribution for evil karma. On the south bank of the Ganges River, one kills, cuts, and cooks, while on the north bank, one gives, observes fasts, and recites incantations. Because of this, there is no sin or merit, and because of this, there is no retribution for sin or merit. Giving, taming, guarding, embracing, praising, benefiting, giving generously, speaking kindly, benefiting equally, because of this, there is no merit, and because of this, there is no retribution for merit.

"The fourth scholar has right views, and he opposes the knowledge and views of the third scholar. He holds this view and speaks thus: 'One does it oneself, or instructs others to do it. One cuts it oneself, or instructs others to cut it. One cooks it oneself, or instructs others to cook it. One is anxious and distressed, beating one's chest in anguish, crying foolishly, killing living beings, taking what is not given, engaging in sexual misconduct, speaking falsely, drinking alcohol, breaking through walls and opening up hidden treasures, robbing others on the streets, harming villages, destroying towns, breaking through cities, and annihilating countries. Doing such things is truly doing evil. Moreover, with an iron wheel as sharp as a razor, one cuts, chops, slices, and tears all beings on this land into one piece of flesh, one portion at a time, in one day. Because of this, there is evil karma, and because of this, there is retribution for evil karma. On the south bank of the Ganges River, one kills, cuts, and cooks, while on the north bank, one gives, observes fasts, and recites incantations. Because of this, there is sin and merit, and because of this, there is retribution for sin and merit. Giving, taming, guarding, embracing, praising, benefiting, giving generously, speaking kindly, benefiting equally, because of this, there is merit, and because of this, there is retribution for merit. Gautama! Having heard this, I became doubtful: Which of these śramaṇas and brāhmaṇas speaks the truth, and which speaks falsely?"

The World-Honored One said: "Gamini, do not give rise to doubt. Why is that? Because of doubt, one gives rise to uncertainty. Gamini, you yourself do not have pure knowledge, whether there is an afterlife or not. Gamini, you also do not have pure knowledge, whether what you do is evil or good. Gamini, there is a method of concentration called "far-reaching", by which you can attain right mindfulness and one-pointedness of mind. In this way, you will be able to cut off doubt in this very life and make progress."

Then the Parable-Reciting Gamini rose from his seat, arranged his robe over one shoulder, bowed with his palms together toward the Buddha, and said to the World-Honored One: "Gautama! What is the method of concentration called 'far-reaching' that will enable me to attain right mindfulness and one-pointedness of mind, so that I may cut off doubt in this very life and make progress?"

The World-Honored One said: "Gamini! A learned noble disciple, having abandoned killing, abstains from killing, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, up to having abandoned wrong view, attains right view. During the day, he teaches farming and plowing. In the evening, he rests and enters the room to sit in meditation. At dawn, he thinks: 'I have abandoned killing and abstained from killing, abstained from taking what is not given, sexual misconduct, false speech, up to having abandoned wrong view and attained right view.' He then sees himself as having abandoned the ten unwholesome courses of action and contemplates the ten wholesome courses of action. Having seen himself as having abandoned the ten unwholesome courses of action and contemplated the ten wholesome courses of action, he gives rise to joy and delight. Having given rise to joy and delight, he then calms the body. Having calmed the body, he experiences bodily bliss. Having experienced bodily bliss, he then attains one-pointedness of mind. Gamini! A learned noble disciple, having attained one-pointedness of mind, then dwells pervading one direction with a mind imbued with loving-kindness, likewise the second, third, and fourth directions, and also the four intermediate directions, above, and below, all around, everywhere. He dwells pervading the entire world with a mind imbued with loving-kindness, boundless, grown great, immeasurable, without hostility, and without ill will. He thinks: 'If there are ascetics and brahmins who hold such views and make such statements: "There is no giving, no offering, no sacrifice; there are no fruits or results of good and bad deeds; there is no this world, no other world; there is no mother, no father; there are no spontaneously arisen beings; there are in the world no ascetics and brahmins who are well attained, well gone, knowers of the world, supreme guides who have realized for themselves this world and the other world, and make them known to others; there is no practice and observance that leads to a complete ending of suffering for those who practice and observe it." If those ascetics and brahmins speak the truth, then I do not violate the fear and non-fear of the world. I should always have loving-kindness for the entire world. My mind should not be in conflict with beings. I am free from defilements and joyful. I have now attained the unsurpassed human state, the supreme state of peace and happiness, namely the method of concentration called 'far-reaching'. The statements of those ascetics and brahmins are not false." Having determined that they are not false, he attains inner tranquility. Gamini! This is called the method of concentration called 'far-reaching', by which you can attain right mindfulness and one-pointedness of mind, so that you may cut off doubt in

"Furthermore, Gamini! A learned noble disciple, having abandoned killing, abstains from killing, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, up to having abandoned wrong view, attains right view. During the day, he teaches farming and plowing. In the evening, he rests and enters the room to sit in meditation. At dawn, he thinks: 'I have abandoned killing and abstained from killing, abstained from taking what is not given, sexual misconduct, false speech, up to having abandoned wrong view and attained right view.' He then sees himself as having abandoned the ten unwholesome courses of action and contemplates the ten wholesome courses of action. Having seen himself as having abandoned the ten unwholesome courses of action and contemplated the ten wholesome courses of action, he gives rise to joy and delight. Having given rise to joy and delight, he then calms the body. Having calmed the body, he experiences bodily bliss. Having experienced bodily bliss, he then attains one-pointedness of mind. Gamini! A learned noble disciple, having attained one-pointedness of mind, then dwells pervading one direction with a mind imbued with compassion, likewise the second, third, and fourth directions, and also the four intermediate directions, above, and below, all around, everywhere. He dwells pervading the entire world with a mind imbued with compassion, boundless, grown great, immeasurable, without hostility, and without ill will. He thinks: 'If there are ascetics and brahmins who hold such views and make such statements: "There is giving, there is offering, there are sacrifices; there are fruits and results of good and bad deeds; there is this world, there is the other world; there is mother, there is father; there are spontaneously arisen beings; there are in the world ascetics and brahmins who are well attained, well gone, knowers of the world, supreme guides who have realized for themselves this world and the other world, and make them known to others; there is practice and observance that leads to a complete ending of suffering for those who practice and observe it." If those ascetics and brahmins speak the truth, then I do not violate the fear and non-fear of the world. I should always have loving-kindness for the entire world. My mind should not be in conflict with beings. I am free from defilements and joyful. I have now attained the unsurpassed human state, the supreme state of peace and happiness, namely the method of concentration called 'far-reaching'. The statements of those ascetics and brahmins are not false." Having determined that they are not false, he attains inner tranquility. Gamini! This is called the method of concentration called 'far-reaching', by which you can attain right mindfulness and one-pointedness of mind, so that you may cut off doubt in

Furthermore, Gamini! A learned noble disciple, having abandoned killing, abstains from killing, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, up to having abandoned wrong view, attains right view. During the day, he teaches farming and plowing. In the evening, he rests and enters the room to sit in meditation. At dawn, he thinks: 'I have abandoned killing and abstained from killing, abstains from taking what is not given, sexual misconduct, false speech, up to having abandoned wrong view and attained right view.' He then sees himself as having abandoned the ten unwholesome courses of action and contemplates the ten wholesome courses of action. Having seen himself as having abandoned the ten unwholesome courses of action and contemplated the ten wholesome courses of action, he gives rise to joy and delight. Having given rise to joy and delight, he then calms the body. Having calmed the body, he experiences bodily bliss. Having experienced bodily bliss, he then attains one-pointedness of mind. Gamini! A learned noble disciple, having attained one-pointedness of mind, then dwells pervading one direction with a mind imbued with joy, likewise the second, third, and fourth directions, and also the four intermediate directions, above, and below, all around, everywhere. He dwells pervading the entire world with a mind imbued with joy, boundless, grown great, immeasurable, without hostility, and without ill will. He thinks: 'If there are ascetics and brahmins who hold such views and make such statements: "One does it oneself, or one makes others do it; one cuts it oneself, or one makes others cut it; one cooks it oneself, or one makes others cook it. One grieves, is anxious, distressed, beats one's breast, laments, and is foolish. One kills living beings, takes what is not given, engages in sexual misconduct, speaks falsehoods, and drinks intoxicants. One breaks through walls and opens storerooms. One robs on the road, harms villages, destroys towns, breaks through cities, and annihilates countries. One who does such things truly does no evil. Moreover, with a sharp iron wheel like a razor, one cuts, chops, and slices all beings on this earth into pieces and piles them up in one day. There is no evil karma from this, and no result of evil karma. One gives, observes the fast, and recites mantras on the southern bank of the Ganges, and then comes to the northern bank. There is no sin or merit from this, and no result of sin or merit. One gives, tames, protects, holds, praises, benefits, gives gifts, speaks kindly, and gives equal benefits. There is no merit from this, and no result of merit." If those ascetics and brahmins speak the truth, then I do not violate the fear and

Furthermore, Gamini! A learned noble disciple, having abandoned killing, abstains from killing, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, up to having abandoned wrong view, attains right view. During the day, he teaches farming and plowing. In the evening, he rests and enters the room to sit in meditation. At dawn, he thinks: 'I have abandoned killing and abstained from killing, abstains from taking what is not given, sexual misconduct, false speech, up to having abandoned wrong view and attained right view.' He then sees himself as having abandoned the ten unwholesome courses of action and contemplates the ten wholesome courses of action. Having seen himself as having abandoned the ten unwholesome courses of action and contemplated the ten wholesome courses of action, he gives rise to joy and delight. Having given rise to joy and delight, he then calms the body. Having calmed the body, he experiences bodily bliss. Having experienced bodily bliss, he then attains one-pointedness of mind. Gamini! A learned noble disciple, having attained one-pointedness of mind, then dwells pervading one direction with a mind imbued with equanimity, likewise the second, third, and fourth directions, and also the four intermediate directions, above, and below, all around, everywhere. He dwells pervading the entire world with a mind imbued with equanimity, boundless, grown great, immeasurable, without hostility, and without ill will. He thinks: 'If there are ascetics and brahmins who hold such views and make such statements: "One does it oneself, or one makes others do it; one cuts it oneself, or one makes others cut it; one cooks it oneself, or one makes others cook it. One grieves, is anxious, distressed, beats one's breast, laments, and is foolish. One kills living beings, takes what is not given, engages in sexual misconduct, speaks falsehoods, and drinks intoxicants. One breaks through walls and opens storerooms. One robs on the road, harms villages, destroys towns, breaks through cities, and annihilates countries. One who does such things truly does evil. Moreover, with a sharp iron wheel like a razor, one cuts, chops, and slices all beings on this earth into pieces and piles them up in one day. There is evil karma from this, and the result of evil karma. On the southern bank of the Ganges, one kills, cuts, and cooks. On the northern bank, one gives, observes the fast, and recites mantras. There is sin and merit from this, and the result of sin and merit. One gives, tames, protects, holds, praises, benefits, gives gifts, speaks kindly, and gives equal benefits. There is merit from this, and the result of merit." If those ascetics and brahmins speak the truth, then I do not

When this teaching was spoken, the householder Pāyāsi's dust and dirt were removed, and the pure Dharma eye arose. Then the householder Pāyāsi saw the Dharma, attained the Dharma, awakened to the pure Dharma, cut off doubt, transcended uncertainty, and would no longer follow others. He had no more hesitation, had attained the fruit of the path, and had attained fearlessness in the World-Honored One's teachings. He rose from his seat, bowed his head at the Buddha's feet, and said: "World-Honored One! I now take refuge in the Buddha, Dharma, and Sangha. I only wish that the World-Honored One would accept me as a lay follower. From this day forward, until life ends, I take refuge with utmost sincerity."

The Buddha spoke thus. Pāyāsi the householder and the bhikṣus, having heard the Buddha's words, rejoiced and practiced them.

The tenth chapter of the Pāyāsi Sūtra is completed.