SA-2 196（一九六）

Thus have I heard:

Once, the Buddha was at the Kalandaka Bamboo Grove in Rājagṛha. At that time, the Brāhmaṇa Kaulita went to where the Buddha was, greeted the Buddha, and sat to one side. He asked the Buddha, "Gautama, do you ever have this view and make this statement: 'The world is permanent, only I understand it, others do not know it'? Do you say this?"

The Buddha told Kaulita, "I do not have this view, nor do I say, 'Only I can know, others do not understand.'"

Kaulita asked again, "If you do not make such statements, then is the entire world impermanent?"

The Buddha told Kaulita, "I also do not make such statements, saying, 'The world is impermanent, only I can know, others do not understand.'"

Kaulita asked again, "Do you also make such statements, saying, 'The world is both permanent and impermanent, only I can know, others do not understand'?"

The Buddha told Kaulita, "I also do not make such statements, saying, 'The entire world is neither permanent nor impermanent, neither permanent nor impermanent, only I can understand, others do not understand.'"

The Buddha told Kaulita, "I also do not make such statements, saying, 'The entire world is neither permanent nor impermanent, neither permanent nor impermanent, only I can understand, others do not understand.'"

Kaulita asked again, "The world has boundaries, the world has no boundaries, both has boundaries and has no boundaries, neither has boundaries nor has no boundaries, neither has boundaries nor has no boundaries. The body is the same as the life, the life is the same as the body, the body is different from the life, the life is different from the body. The sentient being's spirit and self, dying here and being born there, is it existent, is it non-existent, is it both existent and non-existent, is it neither existent nor non-existent, is it neither existent nor non-existent? Gautama, do you now make such statements?"

The Buddha told Kaulita, "I do not have such views, and I do not make such statements, saying that the world has boundaries or no boundaries, up to neither existent nor non-existent."

Kaulita said again, "Gautama! Now, in this Dharma, what faults do you see that you do not take any view?"

The Buddha told Kaulita, "I also do not say that the world is permanent, only this is true, the rest is foolish darkness. Those views are obstructed by afflictions, those views are what is practiced and observed, those views are dust, dirt, and impurity. Views are afflictions that can harm, can cause sorrow, can cause practitioners to experience distress, and can give rise to various afflictions. If one is associated with views, one is foolish, also called ignorant, also called an ordinary person, able to cause birth and death to flow and increase." He further told Kaulita, "The world is permanent, impermanent, both permanent and impermanent, neither permanent nor impermanent. The world has boundaries, no boundaries, both boundaries and no boundaries, neither boundaries nor no boundaries. The sentient being's spirit and self, dying here and being born there, either exists, does not exist, both exists and does not exist, neither exists nor does not exist, neither does not exist nor does not not exist. If someone holds these views, they are called foolish, also called ignorant, also called an ordinary person, able to increase birth and death, afflictions, and defilements, able to cause practitioners to experience distress, and give rise to various afflictions, without peace and happiness. For this reason, I do not cling to these views."

Kaulita again asked, "If you do not hold such views, what views do you hold now?"

The Buddha told Kaulita, "The Tathāgata, the World-Honored One, has long since abandoned all views and is completely free from views. Although he sees, his mind is not attached. That is, he sees the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path to the cessation of suffering. He clearly understands and sees this. Having seen this, he regards all dharmas as being the afflictions of craving and attachment, as being mine and mine. This is called grasping views and is also called pride. Such dharmas are to be hated and despised. Therefore, they should all be eliminated. Having eliminated them, one attains nirvāṇa, tranquility, purity, and true liberation. It is impossible for bhikṣus who have attained such true liberation to take rebirth in the three realms of existence."

Kaulita said, "Gautama! What causes and conditions do you see now that you say there is no place of rebirth?"

The Buddha said to Kaulita, "I will ask you a question. Answer as you wish. Suppose someone lights a large fire in front of you. You know the fire is burning. Do you know that the fire in front of you has gone out? If someone asks you, 'Where did the fire go after it went out? Did it go to the east, south, west, north, or even the lower direction?' How would you answer?"

Kaulita said, "Gautama! If someone asks me, I will answer truthfully. If there is grass, wood, or cow dung, the fire will burn with the fuel and not go out. If the grass, wood, and cow dung are all exhausted, the fire will go out and not go to any direction."

The Buddha said to Kaulita, "It is so! It is so! If one says that form is the Tathāgata, and feeling, perception, formation, and consciousness are the Tathāgata, it is not so. Why? Because the Tathāgata has already severed such form, and feeling, perception, formation, and consciousness are also like this, all having been severed. It is like a person cutting down a palm tree. Once cut, it will not grow again. The Tathāgata is also like this. Having severed the five aggregates, he will not be reborn again. The cessation of thought and conception is the unborn Dharma."

Kaulita said, "Gautama! I now wish to speak a parable. Please listen."

The Buddha said, "Speak as you wish."

Kaulita said, "It is like a śāla forest not far from a city or village, where the branches and leaves have fallen for a hundred thousand years, leaving only the trunk. You, Gautama, are also like this. You have already severed all afflictions and bonds, and the four inverted delusions are all completely extinguished. Only the firm and true Dharma body remains. Gautama! You should know that I now have affairs to attend to and wish to return."

The Buddha said, "It is time for you to know."

The Kaulita Brahmana, having heard the Buddha's teaching, was delighted and left.