204. （二〇四）罗摩经

I have heard thus:

At one time, the Buddha was traveling in the country of Shravasti, staying at the Deer Mother's Hall in the Eastern Garden.

At that time, the World-Honored One rose from his afternoon meditation, came down from the hall, and said to Venerable Ānanda, "I will now go with you to the Airavana River to bathe."

Venerable Ānanda replied, "Yes, World-Honored One."

Venerable Ānanda took the key and went to all the rooms, walking around. Seeing the monks, he said, "Virtuous ones! Let us go together to the house of the Brahmin Rama." The monks, having heard, then went together to the house of the Brahmin Rama. The World-Honored One, together with Venerable Ānanda, went to the Airavana River, took off their robes on the bank, and entered the water to bathe. After bathing, they came out, dried their bodies, and put on their robes.

At that time, Venerable Ānanda was standing behind the World-Honored One, holding a fan and fanning the Buddha. Then Venerable Ānanda joined his palms towards the Buddha and said, "World-Honored One! The house of the Brahmin Rama is extremely well-arranged and very delightful. I only wish that the World-Honored One, out of compassion, would go to the house of the Brahmin Rama." The World-Honored One silently accepted Venerable Ānanda's request. Then the World-Honored One, together with Venerable Ānanda, went to the house of the Brahmin Rama.

At that time, many monks were gathered in the house of the Brahmin Rama, discussing the Dharma. The Buddha was standing outside the door, waiting for the monks to finish their discussion. The many monks soon finished their discussion and fell silent. The World-Honored One, knowing this, cleared his throat and knocked on the door. The monks, hearing this, went to open the door. The World-Honored One then entered the house of the Brahmin Rama, spread out a seat in front of the assembly of monks, and sat down. He asked, "What were the monks discussing just now? What was the matter that brought them together here? "

The monks replied, "World-Honored One! We were discussing the Dharma just now. That is why we gathered here for this matter."

The World-Honored One praised, "Excellent! Excellent! When monks gather and sit, they should do two things: discuss the Dharma or remain silent. Why is this? I will also discuss the Dharma for you. Listen carefully, listen carefully, and contemplate it well."

The monks said, "Yes, we will listen to the teachings."

The Buddha said, "There are two kinds of seeking: the noble seeking and the non-noble seeking. What is the non-noble seeking? There are real sick dharmas and seeking sick dharmas, real old dharmas and death dharmas, real sorrow and lamentation dharmas, and real defiled dharmas and seeking defiled dharmas. What are the real sick dharmas and seeking sick dharmas? What are the sick dharmas? Sons and brothers are sick dharmas. Elephants, horses, cattle, sheep, slaves, money, treasures, and rice are sick and harmful dharmas. Sentient beings are attached to them, arrogantly accept them, do not see their calamities, and do not see the way out, yet take and use them. What are the old dharmas, death dharmas, sorrow and lamentation dharmas, and defiled dharmas? Sons and brothers are defiled dharmas. Elephants, horses, cattle, sheep, slaves, money, treasures, and rice are defiled and harmful dharmas. Sentient beings are attached to them, arrogantly accept them, do not see their calamities, and do not see the way out, yet take and use them. If those people seek the supreme peace and tranquility of nirvāṇa without sickness, it is impossible for them to attain the supreme peace and tranquility of nirvāṇa without sickness. Seeking the supreme peace and tranquility of nirvāṇa without old age, death, sorrow and lamentation, and defilement, it is impossible for them to attain the supreme peace and tranquility of nirvāṇa without old age, death, sorrow and lamentation, and defilement. This is called the non-noble seeking.

What is the noble seeking? There is one who thinks like this: 'I myself have real sick dharmas, and I seek sick dharmas without guilt. I myself have real old dharmas, death dharmas, sorrow and lamentation dharmas, and defiled dharmas, and I seek defiled dharmas without guilt. I should now seek the supreme peace and tranquility of nirvāṇa without sickness, seek the supreme peace and tranquility of nirvāṇa without old age, death, sorrow and lamentation, and defilement.' That person then seeks the supreme peace and tranquility of nirvāṇa without sickness, and it is certain that they will attain the supreme peace and tranquility of nirvāṇa without sickness. Seeking the supreme peace and tranquility of nirvāṇa without old age, death, sorrow and lamentation, and defilement, it is certain that they will attain the supreme peace and tranquility of nirvāṇa without old age, death, sorrow and lamentation, and defilement.

When I had not yet realized the unsurpassed perfect enlightenment, I also thought like this: 'I myself have real sick dharmas, and I seek sick dharmas without guilt. I myself have real old dharmas, death dharmas, sorrow and lamentation dharmas, and defiled dharmas, and I seek defiled dharmas without guilt. Should I now seek the supreme peace and tranquility of nirvāṇa without sickness, seek the supreme peace and tranquility of nirvāṇa without old age, death, sorrow and lamentation, and defilement?' At that time, I was a young boy with pure blue hair, in the prime of my youth at the age of twenty-nine. At that time, I was extremely fond of play, adornment, and wandering. At that time, my parents wept and my relatives were unhappy. I shaved my beard and hair, put on the monastic robes, left home with utmost faith, became a homeless ascetic, and practiced the path. I protected the life of the body and made it pure, and protected the life of speech and mind and made them pure. Having accomplished this body of precepts, I wished to seek the supreme peace and tranquility of nirvāṇa without sickness, without old age, death, sorrow and lamentation, and without defilement. Therefore, I went to Ārāḍa Kālāma and asked, 'Ārāḍa! I wish to practice the holy life in your Dharma. Is that possible?' Ārāḍa replied to me, 'Virtuous one! I have no objection. If you wish to practice, then practice.' I further asked, 'Ārāḍa! How do you know, awaken, and realize this Dharma for yourself?' Ārāḍa replied to me, 'Virtuous one! I have transcended all consciousness and attained the sphere of nothingness. I dwell in accomplishment. Therefore, I know, awaken, and realize this Dharma for myself.'

I further thought like this: 'It is not only Ārāḍa who has this faith, I also have this faith. It is not only Ārāḍa who has this diligence, I also have this diligence. It is not only Ārāḍa who has this wisdom, I also have this wisdom. Ārāḍa knows, awakens, and realizes this Dharma for himself.' I wished to realize this Dharma, so I dwelt alone in seclusion, in an empty and peaceful place, with a mind free from negligence, practicing diligently. Having dwelt alone in seclusion, in an empty and peaceful place, with a mind free from negligence, practicing diligently, I soon attained realization of that Dharma. Having attained realization of that Dharma, I went back to Ārāḍa Kālāma and asked, 'Ārāḍa! Is this Dharma known, awakened, and realized by oneself, namely transcending the immeasurable sphere of consciousness and attaining the sphere of nothingness, dwelling in accomplishment?' Ārāḍa Kālāma replied to me, 'Virtuous one! This Dharma is known, awakened, and realized by myself, namely transcending the immeasurable sphere of consciousness and attaining the sphere of nothingness, dwelling in accomplishment.' Ārāḍa Kālāma further said to me, 'Virtuous one! This is how I realize this Dharma, and so do you. This is how you realize this Dharma, and so do I. Virtuous one! Come and lead this assembly together.' This is where Ārāḍa Kālāma was my teacher, and I was equal to him, with utmost respect, utmost offerings, and utmost joy.

"I further thought like this: 'This Dharma does not lead to wisdom, does not lead to awakening, and does not lead to nirvāṇa. Should I now abandon this Dharma and seek the supreme peace and tranquility of nirvāṇa without sickness, seek the supreme peace and tranquility of nirvāṇa without old age, death, sorrow and lamentation, and defilement?' I then abandoned this Dharma and sought the supreme peace and tranquility of nirvāṇa without sickness, sought the supreme peace and tranquility of nirvāṇa without old age, death, sorrow and lamentation, and defilement. Having sought the supreme peace and tranquility of nirvāṇa without sickness, sought the supreme peace and tranquility of nirvāṇa without old age, death, sorrow and lamentation, and defilement, I went to Udraka Rāmaputra and asked, 'Udraka! I wish to study in your Dharma. Is that possible?' Udraka Rāmaputra replied to me, 'Virtuous one! I have no objection. If you wish to study, then study.' I further asked, 'Udraka! Rāmaputra, what Dharma do you know, awaken, and realize for yourself?' Udraka Rāmaputra replied to me, 'Virtuous one! Transcending the sphere of nothingness, I attain the sphere of neither perception nor non-perception and dwell in accomplishment. Virtuous one! My father Rāma knows, awakens, and realizes this Dharma for himself.'"

I further thought like this: 'It is not only Rāma who has this faith, I also have this faith. It is not only Rāma who has this diligence, I also have this diligence. It is not only Rāma who has this wisdom, I also have this wisdom. Rāma knows, awakens, and realizes this Dharma for himself. Why should I not know, awaken, and realize this Dharma for myself?' Wishing to realize this Dharma, I dwelt alone in seclusion, in an empty and peaceful place, with a mind free from negligence, practicing diligently. Having dwelt alone in seclusion, in an empty and peaceful place, with a mind free from negligence, practicing diligently, I soon attained realization of that Dharma. Having attained realization of that Dharma, I went back to Udraka Rāmaputra and asked, 'Udraka! Does your father Rāma know, awaken, and realize this Dharma for himself, namely transcending the sphere of nothingness and attaining the sphere of neither perception nor non-perception, dwelling in accomplishment?' Udraka Rāmaputra replied to me, 'Virtuous one! My father Rāma knows, awakens, and realizes this Dharma for himself, namely transcending the sphere of nothingness and attaining the sphere of neither perception nor non-perception, dwelling in accomplishment.' Udraka further said to me, 'As my father Rāma realizes this Dharma, so do you. As you realize this Dharma, so does my father. Virtuous one! Come and lead this assembly together.' Udraka Rāmaputra was my teacher, and I was like a teacher to him, with utmost respect, utmost offerings, and utmost joy.

I further thought like this: 'This Dharma does not lead to wisdom, does not lead to awakening, and does not lead to nirvāṇa. Should I now abandon this Dharma and seek the supreme peace and tranquility of nirvāṇa without sickness, seek the supreme peace and tranquility of nirvāṇa without old age, death, sorrow and lamentation, and defilement?' I then abandoned this Dharma and sought the supreme peace and tranquility of nirvāṇa without sickness, sought the supreme peace and tranquility of nirvāṇa without old age, death, sorrow and lamentation, and defilement. Having sought the supreme peace and tranquility of nirvāṇa without sickness, sought the supreme peace and tranquility of nirvāṇa without old age, death, sorrow and lamentation, and defilement, I went to the southern Elephant Peak Mountain, to the village of the Udra Brahmins, called Sīna. In the middle of that place, the mountains and forests were lush, and the Nairañjanā River was full of clear water. Having seen it, I thought like this: 'This place is very pleasant, with lush mountains and forests, and the Nairañjanā River is full of clear water. If a noble son wishes to study, he can study here. I shall also study here. Should I now study here?' I then took some grass and went to the Bodhi tree. Having arrived, I spread out a sitting mat, crossed my legs, and sat down, vowing not to get up until I attained the exhaustion of defilements. I then did not get up until I attained the exhaustion of defilements. Seeking the supreme peace and tranquility of nirvāṇa without sickness, I attained the supreme peace and tranquility of nirvāṇa without sickness. Seeking the supreme peace and tranquility of nirvāṇa without old age, death, sorrow and lamentation, and defilement, I attained the supreme peace and tranquility of nirvāṇa without old age, death, sorrow and lamentation, and defilement. With birth knowledge and birth vision, the factors of the path of certainty arose. With the arising, my birth is exhausted, the holy life is established, what was to be done is done, and I will not be subject to rebirth again, knowing it as it really is.

When I first attained supreme perfect enlightenment, I thought like this: 'For whom should I first teach the Dharma?' I further thought like this: 'Should I now first teach the Dharma to Ārāḍa Kālāma?' At that time, a deity dwelling in the sky said to me, 'Great Sage! Know that Ārāḍa Kālāma passed away seven days ago.' I also knew for myself that Ārāḍa Kālāma passed away seven days ago. I further thought like this: 'Ārāḍa Kālāma! That person has long declined and will not hear this Dharma. If he heard it, he would quickly know the Dharma and the next Dharma.

When I first attained supreme perfect enlightenment, I thought like this: 'For whom should I first teach the Dharma?' I further thought like this: 'Should I now first teach the Dharma to Udraka Rāmaputra?' The deity again said to me, 'Great Sage! Know that Udraka Rāmaputra passed away two weeks ago.' I also knew for myself that Udraka Rāmaputra passed away two weeks ago. I further thought like this: 'Udraka Rāmaputra! That person has long declined and will not hear this Dharma. If he heard the Dharma, he would quickly know the Dharma and the next Dharma.

When I first attained supreme perfect enlightenment, I thought like this: 'For whom should I first teach the Dharma?' I further thought like this: 'The five monks who served me in the past were very helpful. When I was practicing austerities, those five monks served me. Should I now first teach the Dharma to the five monks?' I further thought like this: 'Where are the five monks now?' Using my pure divine eye that surpasses that of humans, I saw the five monks in the Deer Park at the place where the sages dwell in Benares. I then went to the city of Kāśi in Benares, following the Bodhi tree, wearing my robe and carrying my alms bowl. At that time, the non-Buddhist Udra saw me coming from afar and said to me, 'Virtuous Gautama! Your faculties are pure, your appearance is extremely wonderful, and your facial radiance shines brightly. Virtuous Gautama! Who is your teacher? From whom did you learn the path? In whom do you have faith?' At that time, I then spoke a verse in reply to Udra:

I am the most supreme and excellent one, not attached to any dharmas. With
the exhaustion of all desires, I am liberated. Who can be my teacher? There
is none equal or superior to me. I have self-awakened to the unsurpassed awakening
The Tathāgata, the teacher of gods and humans, has fully accomplished the power of universal knowledge.

Udra asked me, 'Virtuous Gautama! Do you claim to be superior?' I then replied to him in verse:

The superior one is like this, having attained the exhaustion of all
taints. I have destroyed all evil dharmas. Therefore, Udra, I am superior.

Udra further asked me, 'Virtuous Gautama! Where do you wish to go?' I then replied to him in verse:

I will go to Varanasi to beat the wonderful drum of ambrosia and turn
the unsurpassed wheel of the Dharma, which has never been turned in the world.

"Udra said to me, 'Virtuous Gautama! It may be so.' Having said this, he then left along his own wrong path. I went to the Deer Park, the abode of the sages. When the five monks saw me coming from afar, they made an agreement among themselves, saying, 'Virtuous ones! You should know that this Shakyamuni monk is coming. He is greedy and has many desires. He eats fine food and drinks, such as rice gruel, flour, butter, honey, and sesame oil. He now comes here again. You should just sit down and do not rise to welcome him. Do not pay homage to him. Leave a seat for him and do not invite him to sit. When he arrives, say to him, "Sir! If you wish to sit, you may do as you please."'" I then went to where the five monks were. At that time, the five monks were unable to bear my supreme majestic virtue. They rose from their seats. Some held their robes and bowls, some spread out a bed, some took water, and some wanted to wash my feet. I thought, 'These foolish people! How can they be so fickle? They make their own rules and then go against their original agreement.' I knew what they had done and sat on the seat spread out by the five monks.

At that time, the five monks called me by my surname and addressed me as 'sir'. I said to them, 'Five monks! I am the Tathāgata, the Arhat, the Perfectly Enlightened One. You should not call me by my original surname or address me as "sir". Why is that? I sought the unsurpassed peace and tranquility of nirvāṇa free from illness, and I have attained the unsurpassed peace and tranquility of nirvāṇa free from illness. I sought the unsurpassed peace and tranquility of nirvāṇa free from old age, death, sorrow, lamentation, pain, and defilement, and I have attained the unsurpassed peace and tranquility of nirvāṇa free from old age, death, sorrow, lamentation, pain, and defilement. With birth, knowledge, and insight, I have attained the fixed path of the factors of the path. Birth is exhausted, the holy life has been established, what was to be done has been done, and there will be no more future lives, known as it truly is.' They said to me, 'Sir Gautama! You practiced and followed the path like this, and you practiced austerities like this, but you still could not attain the superior Dharma, the distinction of the holy knowledge and holy vision. How much less so now, with your many desires and many demands, eating fine food and drink, such as rice gruel, flour, butter, honey, and sesame oil applied to the body?' I said to them again, 'Five monks! Did you see my faculties purified like this, with radiant light shining?' At that time, the five monks again replied to me, 'We did not see your faculties purified with radiant light shining. Sir Gautama! Now your faculties are purified, your form is extremely wonderful, and your facial radiance shines.

At that time, I immediately said to them, 'Five monks! You should know that there are two extremes in practice that those who follow the path should not learn: one is to indulge in sensual pleasures and lowly deeds, which are practiced by ordinary people; the other is to torment oneself and suffer, which is not the way of the sages seeking the Dharma, and is not conducive to meaning. Five monks! Abandoning these two extremes, there is the middle way that leads to illumination, wisdom, and attainment of concentration, and to mastery, leading to wisdom, enlightenment, and nirvāṇa. It is the eightfold noble path, namely right view, and so on up to right concentration. This is called the eight.' I intended to follow the teachings and guide the five monks, with two of them begging for alms and three bringing back the food, enough for six people to eat; or with three begging for alms and two bringing back the food, enough for six people to eat. I taught and guided them in this way, seeking the unsurpassed peace and tranquility of nirvāṇa free from illness, and I attained the unsurpassed peace and tranquility of nirvāṇa free from illness. Seeking the unsurpassed peace and tranquility of nirvāṇa free from old age, death, sorrow, lamentation, pain, and defilement, I attained the unsurpassed peace and tranquility of nirvāṇa free from old age, death, sorrow, lamentation, pain, and defilement. With birth, knowledge, and insight, I attained the fixed path of the factors of the path. Birth is exhausted, the holy life has been established, what was to be done has been done, and there will be no more future lives, known as it truly is.

Then the World-Honored One again said to them, 'Five monks! There are five kinds of sensual pleasures that are desirable, enjoyable, pleasing, and worth remembering, associated with good desires. What are the five? The eye knows forms, the ear knows sounds, the nose knows smells, the tongue knows tastes, and the body knows tactile objects. Five monks! The ignorant ordinary person, who is not well-versed, does not see good friends, does not know the holy Dharma, and does not practice the holy Dharma, is touched by defilement, greedily attached, arrogantly accepts, does not see the dangers, does not see the way out, and uses them. One should know that they follow Mara, make themselves Mara, fall into Mara's hands, are bound by Mara's net, bound by Mara's snare, and do not escape Mara's bondage. Five monks! It is like a wild deer bound by a snare. One should know that they follow the hunter, make themselves the hunter, fall into the hunter's hands, are bound by the hunter's net, and when the hunter comes, they cannot escape. So it is, five monks! The ignorant ordinary person, who is not well-versed, does not see good friends, does not know the holy Dharma, and does not practice the holy Dharma. They are touched by defilement, greedily attached, arrogantly accept, do not see the dangers, do not see the way out, and use these five kinds of sensual pleasures. One should know that they follow Mara, make themselves Mara, fall into Mara's hands, are bound by Mara's net, bound by Mara's bondage, and do not escape Mara's bondage.

Five monks! The well-versed noble disciple sees good friends, knows the holy Dharma, and practices the holy Dharma. They are not touched by, defiled by, greedy for, or attached to these five kinds of sensual pleasures. They are not arrogant, do not accept them, see the dangers, see the way out, and use them. One should know that they do not follow Mara, do not make themselves Mara, do not fall into Mara's hands, are not bound by Mara's net, are not bound by Mara's bondage, and are liberated from Mara's bondage. Five monks! It is like a wild deer that is freed from a snare. One should know that they do not follow the hunter, do not make themselves the hunter, do not fall into the hunter's hands, are not bound by the hunter's net, and when the hunter comes, they are able to escape. So it is, five monks! The well-versed noble disciple sees good friends, knows the holy Dharma, and practices the holy Dharma. They are not touched by, defiled by, greedy for, or attached to these five kinds of sensual pleasures. They do not see arrogance, do not accept them, see the dangers, see the way out, and use them. One should know that they do not follow Mara, do not make themselves Mara, do not fall into Mara's hands, are not bound by Mara's net, are not bound by Mara's bondage, and are liberated from Mara's bondage.

Five monks! When a Tathāgata appears in the world, an Arhat, a Perfectly Enlightened One, a one who is perfect in knowledge and conduct, a Sugata, a knower of the world, an unsurpassed trainer of those who can be trained, a teacher of gods and men, a Buddha, a Blessed One, he abandons, up to the five hindrances, defilements of the mind that weaken wisdom. He is detached, having abandoned evil and unwholesome states, and attains the fourth meditation, which is peaceful and sublime, and dwells in it. His mind is thus concentrated, purified, bright, unblemished, free from defilement, malleable, workable, steady, and attained to imperturbability. He dwells contemplating arising phenomena in the body, and he dwells contemplating vanishing phenomena in the body. He dwells contemplating both arising and vanishing phenomena in the body. Or, mindfulness that 'there is a body' is established in him just to the extent necessary for knowledge and awareness. He dwells detached, and does not cling to anything in the world. He understands thus: 'Such is form, such is the arising of form, such is the passing away of form. Such is feeling... Such is perception... Such are volitional formations... Such is consciousness, such is the arising of consciousness, such is the passing away of consciousness.' He understands thus: 'Such is this whole mass of suffering, such is the arising of this whole mass of suffering, such is the passing away of this whole mass of suffering.' His desire and passion for form is abandoned, his desire and passion for feeling... perception... volitional formations... consciousness is abandoned. He is detached, and does not cling to anything in the world. He understands thus: 'This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishment of all attachments, the destruction of craving, dispassion, cessation, Nirvāṇa.' His mind is thus liberated from the pollutants, without attachment, detached, liberated from the pollutants, without attachment, detached.

Five monks! It is like a place without people or affairs, where wild deer roam freely, live freely, lie down freely, and sleep freely. Why is that? Because those wild deer are not within the hunter's domain. Therefore they roam freely, live freely, lie down freely, and sleep freely. So it is, five monks! A monk, having exhausted the pollutants, attained the unpolluted liberation of mind, liberation by wisdom, personally realized it, and abides in it. He knows as it really is: 'Birth is exhausted, the holy life has been established, what was to be done has been done, there is no more of this mundane state.' At that time he roams freely, lives freely, sits freely, and lies down freely. Why is that? Because he has seen the exhaustion of immeasurable evil and unwholesome states. Therefore he roams freely, lives freely, sits freely, and lies down freely. Five monks! This is called the unsurpassed liberation without remainder. This is called the unsurpassed peace and tranquility of the absence of disease. This is called the unsurpassed peace and tranquility of the absence of old age, death, sorrow, lamentation, pain, and defilement.

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