200. （二〇〇）阿梨咤经

I have heard thus:

At one time, the Buddha was traveling in the country of Śrāvastī, staying at the Jeta Grove Anāthapiṇḍada-ārāma.

At that time, the bhikṣu Ārādakālāma had such an evil view: "I know that the World-Honored One teaches that there is no hindrance to engaging in desire." When the bhikṣus heard this, they went to the bhikṣu Ārādakālāma and asked: "Ārādakālāma, is it true that you said: 'I know that the World-Honored One teaches that there is no hindrance to engaging in desire'?"

Ārādakālāma replied: "Venerable ones! I really know that the World-Honored One teaches that there is no hindrance to engaging in desire."

The bhikṣus rebuked Ārādakālāma, saying: "Do not say that! Do not slander the World-Honored One! Slandering the World-Honored One is not good. The World-Honored One did not say that. Ārādakālāma! Desire is obstructed. The World-Honored One has said in countless ways that desire is obstructed. Ārādakālāma! You should quickly abandon this evil view!"

After being rebuked by the bhikṣus, the bhikṣu Ārādakālāma held onto this evil view with great force, saying: "This is true, the rest is false." He said this three times.

The many bhikṣus were unable to make the bhikṣu Ārādakālāma abandon this evil view. They rose from their seats and went to where the Buddha was. They bowed their heads at the Buddha's feet, then sat to one side and said: "World-Honored One! The bhikṣu Ārādakālāma has given rise to this evil view: 'I know that the World-Honored One has taught the Dharma like this: "There is no obstruction in engaging in desire." World-Honored One! Having heard this, we went to where the bhikṣu Ārādakālāma was and asked him: 'Ārādakālāma! Do you really say: "I know that the World-Honored One has taught the Dharma like this: 'There is no obstruction in engaging in desire'?" The bhikṣu Ārādakālāma answered us: 'Virtuous ones! I really know that the World-Honored One has taught the Dharma like this: "There is no obstruction in engaging in desire." World-Honored One! We rebuked him, saying: 'Ārādakālāma! Do not say that! Do not slander the World-Honored One! Slandering the World-Honored One is not good. The World-Honored One did not say that. Ārādakālāma! Desire is obstructed. The World-Honored One has said in countless ways that desire is obstructed. Ārādakālāma! You should quickly abandon this evil view!' Having rebuked him, this evil view was held by him with great force, and he said only: 'This is true, the rest is false.' He said this three times. World-Honored One! We were unable to make the bhikṣu Ārādakālāma abandon this evil view. We rose from our seats and left."

The World-Honored One, having heard this, told a bhikṣu: "Go to the bhikṣu Ārādakālāma and say: 'The World-Honored One calls you!'"

Then a bhikṣu accepted the World-Honored One's instruction, rose from his seat, bowed his head at the Buddha's feet, circumambulated him three times, and left. He went to where the bhikṣu Ārādakālāma was and said to him: "The World-Honored One calls you!" The bhikṣu Ārādakālāma then went to where the Buddha was, bowed his head at the Buddha's feet, and sat to one side.

The World-Honored One asked: "Ārādakālāma, is it true that you said: 'I know that the World-Honored One teaches the Dharma like this: "There is no obstruction to engaging in desire."'?"

Ārādakālāma replied: "World-Honored One! I truly know that the World-Honored One teaches the Dharma like this: 'There is no obstruction to engaging in desire.'"

The World-Honored One rebuked: "Ārādakālāma! How do you know that I teach the Dharma like this? From which mouth did you hear me teach the Dharma like this? You foolish person! I do not teach one-sidedly, yet you teach one-sidedly! You foolish person! When you hear the bhikṣus criticizing you, you should reply according to the Dharma: 'I will now ask the bhikṣus.'"

Then the World-Honored One asked the bhikṣus: "Do you also know that I teach the Dharma like this: 'There is no obstruction to engaging in desire'?"

The bhikṣus replied: "No, we do not."

The World-Honored One asked: "How do you know that I teach the Dharma?"

The bhikṣus replied: "We know that the World-Honored One teaches the Dharma thus: 'Desire has obstacles.' The World-Honored One says that desire has obstacles. Desire is like a bone shackle, the World-Honored One says that desire is like a bone shackle. Desire is like a piece of meat, the World-Honored One says that desire is like a piece of meat. Desire is like holding a torch, the World-Honored One says that desire is like holding a torch. Desire is like a pit of fire, the World-Honored One says that desire is like a pit of fire. Desire is like a poisonous snake, the World-Honored One says that desire is like a poisonous snake. Desire is like a dream, the World-Honored One says that desire is like a dream. Desire is like borrowing, the World-Honored One says that desire is like borrowing. Desire is like a tree fruit, the World-Honored One says that desire is like a tree fruit. We know that the World-Honored One teaches the Dharma thus."

The World-Honored One praised: "Excellent! Excellent! Bhikṣus, you know that I teach the Dharma thus. Why is that? Because I also teach thus: 'Desire has obstacles.' I say that desire has obstacles. Desire is like a bone shackle, I say that desire is like a bone shackle. Desire is like a piece of meat, I say that desire is like a piece of meat. Desire is like holding a torch, I say that desire is like holding a torch. Desire is like a pit of fire, I say that desire is like a pit of fire. Desire is like a poisonous snake, I say that desire is like a poisonous snake. Desire is like a dream, I say that desire is like a dream. Desire is like borrowing, I say that desire is like borrowing. Desire is like a tree fruit, I say that desire is like a tree fruit."

The World-Honored One praised: "Excellent! Excellent! You know that I teach the Dharma thus. However, this foolish person Āḷavaka has distorted understanding of the meaning and the words. Because of his own distorted understanding, he falsely slanders me, harming himself, committing an offense and fault, displeasing to the wise and virtuous practitioners, and incurring great blame. You foolish person! Do you know that there is such an evil and unwholesome state?"

Then, after being directly rebuked by the World-Honored One, the bhikṣu Āḷavaka was inwardly distressed, lowered his head in silence, lost his eloquence, and was speechless, as if waiting for something.

Then, after directly rebuking the bhikṣu Āḷavaka, the World-Honored One told the bhikṣus: "If you fully understand the meaning of what I teach, you should uphold it thus. If you do not fully understand the meaning of what I teach, you should ask me and the wise and virtuous practitioners. Why is this? There may be foolish people who have distorted understanding of the meaning and the words. Because of their own distorted understanding, they know the Dharma thus, namely, the sūtras, gāthās, vyākaraṇas, verses, causes and conditions, compilations, jātakas, avadānas, birth stories, extensive explanations, and marvelous teachings, and they argue about understanding the meaning. They do not accept the liberation of understanding the meaning. What they know about the Dharma does not attain the meaning. They only experience extreme suffering and exhaust themselves in vain. Why is this? Because they have distorted understanding of the Dharma.

It is like a person who wants to catch a snake. They go in search of a snake. While searching for a snake, they come across a very large snake in the wild forest. They then approach and grab the snake by the middle. The snake turns its head and bites their hands, feet, or other limbs. The person who sought to catch the snake does not attain the meaning, but only experiences extreme suffering and exhausts themselves in vain. Why is this? Because they do not skillfully know the method of catching snakes. In the same way, there may be foolish people who have distorted understanding of the meaning and the words. Because of their own distorted understanding, they know the Dharma thus, namely, the sūtras, gāthās, vyākaraṇas, verses, causes and conditions, compilations, jātakas, avadānas, birth stories, extensive explanations, and marvelous teachings, and they argue about understanding the meaning. They do not accept the liberation of understanding the meaning. What they know about the Dharma does not attain the meaning. They only experience extreme suffering and exhaust themselves in vain. Why is this? Because they have distorted understanding of the Dharma.

There may be sons of noble families who have an undistorted good understanding of the meaning and the words. Because of their undistorted good understanding, they know the Dharma thus, namely, the sūtras, gāthās, vyākaraṇas, verses, causes and conditions, compilations, jātakas, avadānas, birth stories, extensive explanations, and marvelous teachings, and they do not argue about understanding the meaning. They only accept the liberation of understanding the meaning. What they know about the Dharma attains the meaning. They do not experience extreme suffering and are not exhausted. Why is this? Because they have an undistorted understanding of the Dharma.

It is like a person who wants to catch a snake. They go in search of a snake. While searching for a snake, they take an iron rod in hand and come across a very large snake in the wild forest. They first press down the snake's head with the iron rod and then grab its head. Although the snake may turn its tail and wrap around their hands, feet, or other limbs, it cannot bite them. The person who sought to catch the snake attains the meaning and does not experience extreme suffering or become exhausted. Why is this? Because they skillfully know the method of catching snakes. In the same way, there may be sons of noble families who have an undistorted good understanding of the meaning and the words. Because of their undistorted good understanding, they know the Dharma thus, namely, the sūtras, gāthās, vyākaraṇas, verses, causes and conditions, compilations, jātakas, avadānas, birth stories, extensive explanations, and marvelous teachings, and they do not argue about understanding the meaning. They only accept the liberation of understanding the meaning. What they know about the Dharma attains the meaning. They do not experience extreme suffering and are not exhausted. Why is this? Because they have an undistorted understanding of the Dharma. I have taught the Dharma using the analogy of a raft for a long time, wishing for you to abandon it, not wishing for you to grasp it.

"How do I teach the Dharma using the analogy of a raft for a long time, wishing for you to abandon it, not wishing for you to grasp it? It is like a river with deep, vast, long, and swift currents, carrying many things along. There are no boats or bridges. A person comes and wants to cross to the other shore. When seeking to cross, they think: 'This river is deep, vast, long, and swift, carrying many things along. There are no boats or bridges to cross. I have something to do on the other shore. How can I safely reach the other shore?' They further think: 'I should gather grass and wood on this shore, bind them into a raft, and ride it across.' They then gather grass and wood on the shore, bind them into a raft, and ride it across, safely reaching the other shore. They then think: 'This raft has been of great benefit to me. Riding on this raft, I have safely come from the other shore to this shore. I should now carry it on my right shoulder or wear it on my head.' They then carry the raft on their right shoulder or wear it on their head. What do you think? Would they be of any benefit to the raft by doing so?"

The bhikṣus replied, "No, they would not."

The World-Honored One said, "How could that person be of any benefit to the raft by doing so? That person thinks: 'This raft has been of great benefit to me. Riding on this raft, I have safely come from the other shore to this shore. I should now return this raft to the water or place it on the shore and leave.' That person then returns the raft to the water or places it on the shore and leaves. What do you think? Would they be of any benefit to the raft by doing so?"

The bhikṣus replied, "It would be of benefit."

The World-Honored One said, "So it is. I have long taught you the raft simile, wishing for you to abandon it, not to accept it. If you know that I have long taught you the raft simile, you should abandon it, let alone what is not the Dharma.

"Furthermore, there are six views. What are the six? A bhikṣu, with regard to all forms, past, future, or present, internal or external, coarse or fine, beautiful or ugly, near or far, knows them all as not mine, not belonging to me, and not the self. He knows them as they truly are through wisdom. With regard to all feelings, perceptions, and views, he knows them all as not mine, not belonging to me, and not the self. He knows them as they truly are through wisdom. With regard to all views, whether seen, heard, known, or realized, obtained, or contemplated, and all thoughts of the mind, from this world to the other world, from the other world to this world, he knows them all as not mine, not belonging to me, and not the self. He knows them as they truly are through wisdom. With regard to all views, such as 'this is the self, this is the world, this is me, I will exist in the future world, eternally unchanging, always indestructible,' he knows them all as not mine, not belonging to me, and not the self. He knows them as they truly are through wisdom."

Then a certain bhikṣu rose from his seat, arranged his robe over one shoulder, bowed with his palms together toward the Buddha, and said, "World-Honored One! Is there any internal cause for fear?"

The World-Honored One replied, "There is."

The bhikṣu asked again, "World-Honored One! What is the internal cause for fear?"

The World-Honored One replied, "Bhikṣu! If one sees and speaks like this, one may have had it before but now cannot obtain it. If one sees and speaks like this, one will be anxious, troubled, cry, beat one's chest, and go mad. Bhikṣu! This is the internal cause for fear."

The bhikṣu praised the World-Honored One and then asked again, "World-Honored One! Is there an internal cause for fearlessness?"

The World-Honored One replied, "There is."

The bhikṣu asked again, "World-Honored One! What is the internal cause for fearlessness?"

The World-Honored One replied, "Bhikṣus do not see or speak like this. They may have had it in the past, but they do not obtain it. They do not see or speak like this, and are not anxious, troubled, crying, beating their chests, or going mad. Bhikṣus, this is the internal cause for fearlessness."

The bhikṣu praised the World-Honored One and asked again, "World-Honored One! Is there an external cause for fear?"

The World-Honored One replied, "There is."

The bhikṣu asked again, "World-Honored One! What is the external cause for fear?"

The World-Honored One replied, "Bhikṣus, if they see and say, 'This is the self, this is the world, this is me, and I will exist in the next life,' then they may encounter a Tathāgata or a disciple of the Tathāgata who is wise, intelligent, and eloquent, and who has attained wisdom. That Tathāgata or disciple of the Tathāgata will teach the Dharma to eliminate all self, to abandon all afflictions, all 'I' and 'mine,' and to eliminate the afflictions of pride. When that Tathāgata or disciple of the Tathāgata teaches the Dharma to eliminate all self, to abandon all afflictions, all 'I' and 'mine,' and to eliminate the afflictions of pride, they will be distressed, troubled, and agitated, weeping and beating their breasts in madness and delusion, saying, 'I am cut off and will no longer exist.' Why is that? Because for those bhikṣus, it is not something they have long desired, enjoyed, or thought about. Bhikṣus, if they engage in that extensively, they will be distressed, troubled, and agitated, weeping and beating their breasts in madness and delusion. Bhikṣus, this is the external cause for fear.

The bhikṣu praised the World-Honored One and then asked again, "World-Honored One! Is there an external cause for fearlessness?"

The World-Honored One replied, "There is."

The bhikṣu asked again, "World-Honored One! What is the external cause for fearlessness?"

The World-Honored One replied, "Bhikṣus do not see or speak like this: 'This is the self, this is the world, this is me, and I will exist in the next life.' They do not see or speak like this. They may encounter the Tathāgata or the Tathāgata's disciples, who are intelligent, wise, and good at speaking, and who have accomplished wisdom. The Tathāgata or the Tathāgata's disciples teach the Dharma to eliminate all self, to abandon all afflictions, all 'I' and 'mine,' and to eliminate the afflictions of pride. When the Tathāgata or the Tathāgata's disciples teach the Dharma to eliminate all self, to abandon all afflictions, all 'I' and 'mine,' and to eliminate the afflictions of pride, they do not become distressed, troubled, crying, beating their chests, or insane. They do not say, 'I am cut off and will no longer exist.' Why is that? Because those bhikṣus have long cultivated what is lovable, enjoyable, and pleasing to the mind. Bhikṣus who practice much in this way do not become distressed, troubled, crying, beating their chests, or insane. Bhikṣus! This is the external cause for fearlessness.

At that time, the bhikṣu praised the World-Honored One, saying, "Excellent! Excellent!" Having praised him, he listened to the Buddha's teachings, received and recited them well, and then remained silent.

Then the World-Honored One praised the bhikṣus, saying, "Excellent! Excellent! Bhikṣus, you accept what is to be accepted. Having accepted it, you do not become distressed, troubled, crying, beating your chests, or insane. Do you see what is to be accepted and what is to be accepted, and do you not become distressed, troubled, crying, beating your chests, or insane?"

The bhikṣus replied, "No, World-Honored One!"

The World-Honored One praised, "Excellent! Excellent! You rely on such views to be relied upon. Having seen them, you do not become distressed, troubled, crying, beating your chests, or insane. Do you see such views to be relied upon, and having seen them, do you not become distressed, troubled, crying, beating your chests, or insane?"

The bhikṣus replied, "No, World-Honored One!"

The World-Honored One praised, "Excellent! Excellent! You accept such a body, and the body is permanent, unchanging, and indestructible. Do you see the body that is accepted as such, and having seen it, is it permanent, unchanging, and indestructible?"

The bhikṣus replied, "No, World-Honored One!"

The World-Honored One praised, "Excellent! Excellent! It is said that because of the spirit there is a self, and without the spirit there is no self. This spirit and the possessions of the spirit cannot be obtained or established, and the views, attachments, and afflictions in the mind cannot be obtained or established. Bhikṣu! It is not a complete explanation of views and the continuity of views, just like the bhikṣu Āḷavaka's former life as the brahmin Gaṇakaputta."

The bhikṣu replied, "Yes, World-Honored One! It is a complete explanation of views and the continuity of views, just like the bhikṣu Āḷavaka's former life as the brahmin Gaṇakaputta."

Furthermore, there are six views. What are the six? A bhikṣu, all forms, whether past, future, or present, whether internal or external, whether gross or subtle, whether excellent or inferior, whether near or far, are not mine, I do not belong to them, and they are not the spirit. Thus, with wisdom, one knows them as they truly are. All feelings, perceptions, volitional formations, and consciousness, all these views are not mine, I do not belong to them, they will be without me, and will not exist. All of them are not mine, I do not belong to them, and they are not the spirit. Thus, with wisdom, one knows them as they truly are. All these views, whether seen, heard, recognized, or known, obtained, observed, or contemplated by the mind, from this world to the other world, from the other world to this world, are not mine, I do not belong to them, and they are not the spirit. Thus, with wisdom, one knows them as they truly are. All these views, this is the spirit, this is the world, this is the self, I will exist in the future world, eternally unchanging, always indestructible, all of them are not mine, I do not belong to them, and they are not the spirit. Thus, with wisdom, one knows them as they truly are.

All bhikṣus, these six views are not the spirit, nor do they belong to the spirit. Having not seen this, one does not accept this world. Having not accepted this world, one is without fear. Having not been afraid, one attains parinirvāṇa, with birth ended, the holy life established, what was to be done is done, and one knows as it truly is. This is called a bhikṣu who has crossed the moat, gone beyond the moat, broken through the wall, without a door, and the mirror of holy wisdom. How does a bhikṣu cross the moat? The moat of ignorance is exhausted and known, its root is uprooted, broken, and will not arise again. Thus, a bhikṣu has crossed the moat. How does a bhikṣu go beyond the moat? The moat of craving for existence is exhausted and known, its root is uprooted, broken, and will not arise again. Thus, a bhikṣu has gone beyond the moat. How does a bhikṣu break through the wall? The endless cycle of birth and death is exhausted and known, its root is uprooted, broken, and will not arise again. Thus, a bhikṣu has broken through the wall. How does a bhikṣu have no door? The five lower fetters are exhausted and known, their root is uprooted, broken, and will not arise again. Thus, a bhikṣu has no door. How does a bhikṣu have the mirror of holy wisdom? The conceit of 'I' is exhausted and known, its root is uprooted, broken, and will not arise again. Thus, a bhikṣu has the mirror of holy wisdom. This is called a bhikṣu who has crossed the moat, gone beyond the moat, broken through the wall, without a door, and the mirror of holy wisdom.

"Thus, the Tathāgata, who is truly liberated, has the cause of the Tīrthikas and the gods of the Heaven of the Thirty-three, the Brahmās and their retinues. They seek but cannot find the Tathāgata's dependent consciousness. The Tathāgata is the Brahmā, the Tathāgata is the cool one, the Tathāgata is not agitated, the Tathāgata is not different. I say thus: 'The śramaṇas and brāhmaṇas slander me, speaking falsely and not truthfully. The śramaṇa Gautama teaches without establishing anything. They truly have sentient beings, and establish their annihilation and destruction. If there is no self in this, I do not say that the Tathāgata is without sorrow in this present life. If others curse, beat, and angrily rebuke the Tathāgata, the Tathāgata does not become angry, hateful, or harmful because of that.' If others curse, beat, and angrily rebuke the Tathāgata, what does the Tathāgata think? The Tathāgata thinks: 'If I have done and created in the past, it leads to this.' If others curse, beat, and angrily rebuke the Tathāgata, the Tathāgata thinks thus. If others pay respect, make offerings, honor, and revere the Tathāgata, the Tathāgata does not rejoice in it, does not delight in it, and does not find it pleasant. If others pay respect, make offerings, honor, and revere the Tathāgata, what does the Tathāgata think? The Tathāgata thinks: 'If I now know and cut off, it leads to this.' If others pay respect, make offerings, honor, and revere the Tathāgata, the Tathāgata thinks thus."

"Then the World-Honored One said to the bhikṣus: "If others curse, beat, and angrily rebuke you, or if others pay respect, make offerings, honor, and revere you, you should not become angry, hateful, or harmful because of that, nor should you rejoice, delight, or find pleasure in it. Why is that? Because we have no self, no possession of self. It is like the dry grass and withered wood outside the gate of this Jeta Grove. If others take it away to burn it and use it as they please, what do you think? Does that dry grass and withered wood think: 'Others are taking me away to burn me and use me as they please'?

The bhikṣus replied: "No, World-Honored One!"

"So it is, if others curse, beat, and angrily rebuke you, or if others pay respect, make offerings, honor, and revere you, you should not become angry, hateful, or harmful because of that, nor should you rejoice, delight, or find pleasure in it. Why is that? Because we have no self, no possession of self. The Dharma I have well-proclaimed is revealed, widely spread, without gaps, and circulated, even to the devas and humans. The Dharma I have well-proclaimed is revealed, widely spread, without gaps, and circulated, even to the devas and humans. Those who are liberated by right wisdom and die, they do not establish the endless. The Dharma I have well-proclaimed is revealed, widely spread, without gaps, and circulated, even to the devas and humans. The Dharma I have well-proclaimed is revealed, widely spread, without gaps, and circulated, even to the devas and humans. Those who have exhausted the five lower fetters and die, are born there and attain parinirvāṇa, attain the irreversible state, and do not return to this world. The Dharma I have well-proclaimed is revealed, widely spread, without gaps, and circulated, even to the devas and humans. The Dharma I have well-proclaimed is revealed, widely spread, without gaps, and circulated, even to the devas and humans. Those who have exhausted the three fetters, are thin in lust, anger, and delusion, attain once-returning, go to the heavens and humans once, and attain the end of suffering after that. The Dharma I have well-proclaimed is revealed, widely spread, without gaps, and circulated, even to the devas and humans. The Dharma I have well-proclaimed is revealed, widely spread, without gaps, and circulated, even to the devas and humans. Those who have exhausted the three fetters, attain the stream-enterer, do not fall into evil ways, are certain to attain right awakening, go to the heavens and humans seven times, and attain the end of suffering after seven times. The Dharma I have well-proclaimed is revealed, widely spread, without gaps, and circulated, even to the devas and humans. The Dharma I have well-proclaimed is revealed, widely spread, without gaps, and circulated, even to the devas and humans. Those who have faith and joy in me and die, all are born in good places, as above, with remainder."

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