SA-2 211（二一一）

Thus have I heard:

Once, the Buddha was at the Kalandaka Bamboo Grove in Rājagṛha. At that time, the Brāhman Śiṣṭa went to where the Buddha was, asked about his well-being, and sat to one side. He said, "Gautama! If there are Brāhmanas who say, 'All actions are due to past causes. In the present world, all actions can increase the causes of unwholesomeness in the past. In the present world, if one does not create karma, one can destroy the bridge of birth and death, forever sever the four streams, and no longer transmigrate. Because karma is exhausted, suffering can also be exhausted. When suffering is exhausted, the limit of suffering is exhausted.' Gautama! What is the meaning of this?"

The Buddha told Śiṣṭa, "As you say, those śramaṇas and brāhmaṇas say, 'All actions are due to past causes. Up to the exhaustion of suffering.' If so, what are the causes and conditions for the various wind, cold, and other illnesses in the present world due to the increase and decrease of the four great elements? If so, are they self-created or created by others?"

Śiṣṭa said to the Buddha, "Created by others."

The Buddha told Śiṣṭa, "What is self-created? Constantly pulling out hair and beard, or standing with hands raised, not sitting on a bed, or squatting, making that one's practice. Or sitting or lying on thorns, or sitting or lying on a side beam, or sitting or lying on ashes and soil, or smearing cow dung on the ground and sitting or lying on it. Or raising one foot and turning with the sun, in the hot summer months, scorching the body with five fires, or eating vegetables, or eating millet, or eating śāluka, or eating dregs, or eating oil residue, or eating cow dung. Or three fires a day, or in winter, freezing and shivering. There are such immeasurable practices of afflicting the body. This is called self-created. What is called suffering created by others? Being struck by others' hands, feet, and weapons, tiles, and stones. Such suffering is called created by others. All worldly people have the increase and decrease of the four great elements, or suffer from wind and cold. Such illnesses are seen in the present. How can those brāhmaṇas have such a view and say that this can exhaust suffering? This is a self-created fault. Such faults are all known by the world. They falsely say that five causes and conditions can cause the body and mind to suffer. What are the five? Namely, greed, anger, agitation, regret, and doubt. These five dharmas can cause sentient beings to suffer in the present world. There are also five causes and conditions that can cause the body and mind to always be happy and not suffer in the present world. What are the five? Namely, being able to cut off the mind of greed, which can cause the body and mind to experience the happiness of the Dharma in the present. Because of greed, anger, agitation, and regret, sentient beings suffer. If one can eliminate them, one will experience happiness without worries. Therefore, one should eliminate such greed, anger, and agitation. If one eliminates them, there will be no heat or trouble. One will attain liberation without waiting for the right time and will surely attain nirvāṇa. Śiṣṭa! This is called the Dharma attained in the present. There is also the Dharma attained in the present, namely, right view, right speech, right action, right livelihood, right effort, right intention, right mindfulness, and right concentration."

When this teaching was spoken, the brāhmaṇa Śiṣṭa was far removed from defilements and attained the pure Dharma eye with regard to all dharmas. Having attained the path, he immediately adjusted his robes, joined his palms towards the Buddha, and said to the Buddha, "World-Honored One! I only pray that the Tathāgata, out of compassion and pity, will allow me to go forth." The Tathāgata immediately allowed him to go forth. Having gone forth, he diligently practiced in an empty and quiet place and attained arahantship.