SA-2 202（二〇二）

Thus have I heard:

Once, the Buddha was at Anāthapiṇḍada's Park in the Jeta Grove near Śrāvastī. At that time, the elder Sudatta wished to go to the Buddha to pay respects and make offerings. He thought, "If I go now, it is still early. The Tathāgata has not yet arisen from his meditation. I should first go to the place where the non-Buddhist practitioners reside." He went there and, upon arriving, they exchanged greetings and sat to one side.

The non-Buddhist practitioners asked Sudatta, "Please tell us, what views does that śramaṇa Gautama hold?"

Sudatta replied, "The Tathāgata's teachings are beyond my knowledge and understanding."

The non-Buddhist practitioners said, "If you do not know the Buddha's views, can you know the views of the bhikṣus?"

Sudatta replied, "I do not know such matters either."

The non-Buddhist practitioners said again, "If you are like this, what do you see? If you have seen a little, please tell us about it."

Sudatta said again, "You should first tell us what you have seen, and then I will tell you what I have seen."

At that time, the non-Buddhist practitioners said to Sudatta, "What I see is that sentient beings are permanent and real, while the rest are false." Another non-Buddhist practitioner said to Sudatta, "What I see is that everything is impermanent, and only this is true, while the rest are false." Some also said, "It is both permanent and impermanent, neither permanent nor impermanent. Only this is true, while the rest are false. The world has boundaries, the world has no boundaries, it both has and does not have boundaries, and it is neither bounded nor unbounded. The body is the same as the life force, the life force is the same as the body, the body is different from the life force. The divine self of sentient beings dies here and is reborn there, dies here and is not reborn there, dies here and is both reborn and not reborn there. Thus, elder, what I see is that dying here is neither being reborn there nor not being reborn there." At that time, the non-Buddhist practitioners each spoke about what they saw and said to Sudatta, "You should speak now."

Sudatta replied, "As I see it, all sentient beings are conditioned, arising from the convergence of various causes and conditions. The causes and conditions are none other than karma. If something exists due to the convergence of causes and conditions, it is impermanent. Impermanence is suffering, and suffering is non-self. For this reason, I have no attachment to any views. You non-Buddhist practitioners say, 'All phenomena are permanent. Only this is true, while the rest are false.' Such a view is the root of all suffering. Those who cling to these wrong views are bound to suffering. They endure great suffering and experience endless suffering in the cycle of birth and death, all because of the belief that the world is permanent, and that after death, one is neither reborn there nor not reborn there. These views are indeed conditioned, arising from the convergence of causes and conditions. From this, we can know that they are impermanent. Impermanence is suffering, and suffering is non-self."

Another non-Buddhist practitioner said to Sudatta, "Elder, if sentient beings arise from the convergence of causes and conditions, they are all impermanent. Impermanence is suffering, and suffering is non-self. If that is so, you are now also creating the basis for suffering, being bound to suffering, and experiencing endless suffering in the cycle of birth and death."

Sudatta replied, "I have already said that I have no attachment to any views. Therefore, I am also not attached to such views."

At that time, the non-Buddhist practitioners praised Sudatta, saying, "Elder, you should also speak like this."

At that time, Sudatta roared like a lion among the non-Buddhist practitioners with different views, causing the evil views of the non-Buddhist practitioners to cease. He then went to where the Buddha was, bowed his head at the Buddha's feet, sat to one side, and told the Buddha what he had discussed with the non-Buddhist practitioners. The Buddha praised him, saying, "Excellent! One should subdue the non-Buddhist practitioners like this, causing them to fall into defeat, and one should blaze the discussion of the true Dharma."

After the Buddha spoke thus, the bhikṣus heard what the Buddha said and joyfully practiced it.