T 212.33 ◎沙门品第三十三

A monk who begs for alms, having nothing accumulated, is praised by gods and humans, and is born pure and undefiled.

A monk who begs for alms, having nothing accumulated, is praised by gods and humans, and is born pure and undefiled.

A monk who is compassionate, loving, and respectful of the Buddha's teachings, deeply enters tranquility and insight, and extinguishes afflictions to attain peace.

A monk who practices the four immeasurables with a compassionate, loving, and protective mind, cherishing all beings, and who loves and respects the Three Jewels with unwavering faith, deeply enters the tranquility and insight of the path, leaving traces wherever he goes begging for alms; the reason for eliminating greed and controlling the mind is to eliminate worldly glory and not be attached to material gain, to thoroughly exhaust birth and death and extinguish all evil practices, to transcend existence and reach non-existence, which is called eternal peace.

A monk who has exhausted all attachments, abandoned attachment and removed
arrogance, without self or ego, who is this truth not close to?

A monk who has exhausted all attachments, abandoned attachment and removed arrogance, without self or ego, who is this truth not close to?

Know that this Dharma is the way out of the body, like an elephant commanding the enemy, a monk practices.

Know that this Dharma is the way out of the body, like an elephant commanding the enemy, a monk practices.

People do not live for an eon, but struggle within with their minds. Guarding the body and contemplating the truth, the monk is at ease.

As for those who cultivate and study, they attain the four bases of spiritual power and practice day and night. If they wish to live for an eon or more than an eon, they can do so as they wish without difficulty. They are free from all bonds and attachments, always struggling with their minds, not allowing them to wander, cutting off all hopes and desires, removing the intention of right and wrong, forever separating from desires, and not seeing the nest of the three realms. Only then can they be in accord with the practice of no loss. Therefore it is said: People do not live for an eon, but struggle within with their minds. Guarding the body and contemplating the truth, the monk is at ease.

Remembering relatives and friends, with right livelihood free from mixing, giving
what should be given, also making the deportment complete, the monk
equipped with all practices, then able to end the edge of suffering.

The accomplishment of practitioners is all due to friends. When merit and virtue are accomplished, it is praised beyond the four directions. Those who receive it are renewed day by day. The practice is genuine and not attached to external things. The giving is to the Buddha, bhikṣus, and the Sangha, as well as teachers and elders. The reason is that these people all have deportment, uphold various rules and regulations, and know the causes of suffering. Therefore it is said: Remembering relatives and friends, with right livelihood free from mixing, giving what should be given, also making the deportment complete, the monk equipped with all practices, then able to end the edge of suffering.

Hands and feet should not be rashly violated, speech should be restrained and actions
should be cautious. Always delighting in concentration within, guarding the practice is called a bhikṣu.

In the world, there are many people who are violent and do evil, rolling up their sleeves and attacking each other, causing injury. Indulging the six sense faculties, they are attached to the dharmas of form, sound, smell, taste, and touch. Such people, although they may practice the Way, do not practice according to the Dharma. They do not progress in the methods of cultivating the Way, and they lose the demeanor of the sages. They are like carrying a dead person, with nothing straight in the middle. These bhikṣus are also like this. If they can concentrate their minds and practice accordingly, sitting in meditation and concentrating their minds, practicing the Way six times a day, not losing their original practice, then it is said: Hands and feet should not be rashly violated, speech should be restrained and actions should be cautious. Always delighting in concentration within, guarding the practice is called a bhikṣu.

Delighting in the Dharma, desiring the Dharma, contemplating the peaceful Dharma, the bhikṣu relies on the Dharma, being upright and not wasting.

The learner practices and distinguishes the dharmas, sees the dharmas, attains the dharmas, deeply contemplates the dharmas. Whether sitting or lying down, the multitudes of spirits come and go, contemplating the peaceful Dharma. The bhikṣu relies on the Dharma and attains nirvāṇa. It benefits the holy path without wasting. There is increase every day, never decreasing. It also causes the true Dharma to remain in the world for a long time. Therefore it is said: Delighting in the Dharma, desiring the Dharma, contemplating the peaceful Dharma, the bhikṣu relies on the Dharma, being upright and not wasting.

One should study entering emptiness, the bhikṣu dwelling in tranquility, delighting in non-human places, observing the equal dharmas.

The practitioner observes these five aggregates, considering them to be permanent, solid, and indestructible, unable to let go and give rise to afflictions. However, the practitioner distinguishes the five aggregates as empty inside and outside. Even if one is in the wilderness, under a tree, or in a charnel ground, contemplating the fundamental Dharma and seeking the fruit of the path, one should first cultivate emptiness and then accord with the true Dharma. In the past, some practitioners sat in meditation in an empty room. Subhūti was outside seeking to open the door. The person inside said, "Who are you?" Subhūti replied, "I am the one who is falsely named Subhūti in the world." What people enjoy is playing the zither, drums, and music. This is what people enjoy. What non-humans enjoy is meditation, counting the breath, and focusing the mind on one thing. This is what non-humans think about. Therefore it is said: One should study entering emptiness, the bhikṣu dwelling in tranquility, delighting in non-human places, observing the equal dharmas.

One should control the five aggregates,
subduing the mind like water,
pure and harmonious,
the taste of sweet dew.

Beginners observe these five aggregates, all of which will decay and perish, nothing to be desired. Distinguishing all attachments as not solid and firm, the mind is equal and peaceful, with a harmonious countenance. Pure and flawless, ending all suffering. Therefore it is said: One should control the five aggregates, subduing the mind like water, pure and harmonious, the taste of sweet dew.

Just as an extremely steep mountain is not moved by the
wind, a bhikṣu who has eliminated ignorance is unshakable wherever he is.

Just as Mount Sumeru is not swayed by the four winds, a bhikṣu who has eliminated ignorance is likewise unshakable by the dharmas of form, sound, smell, taste, and touch. Therefore it is said: Just as an extremely steep mountain is not moved by the wind, a bhikṣu who has eliminated ignorance is unshakable wherever he is.

All names and forms are unreal and deceptive. Do not be deluded. Do not associate with them or love them. Only then can one be a bhikṣu.

The six sense bases of name and form are what practitioners abandon. There is no self or what belongs to the self. Do not associate with dangerous dharmas. There are various dharmas, some true and some dangerous. The true ones are the perfections. The dangerous ones are the worldly norms. A bhikṣu who is fully endowed with this is called a true person. Therefore it is said: All names and forms are unreal and deceptive. Do not be deluded. Do not associate with them or love them. Only then can one be a bhikṣu.

A bhikṣu is not different. Arrogant and without precepts, abandoning greed and contemplating the path, only then can one be a bhikṣu.

Tranquilizing the mind is not different. Careless and without faith, able to extinguish all suffering, one becomes the supreme śramaṇa.

At that time, the World Honored One, at the proper time, holding his alms bowl and adjusting his robes, went directly to the place of the brāhman Brahmādatta. At that time, the brāhman saw the World Honored One from afar and praised himself, saying: "I am also an ascetic, and you are also an ascetic. Which of the two ascetics is superior?" At that time, the World Honored One spoke this verse:

A bhikṣu is not different. Arrogant and without precepts, abandoning greed and contemplating the path, then one is a true bhikṣu.

Tranquilizing the mind is not different. Careless and without faith, able to extinguish all suffering, is the supreme śramaṇa.

At that time, the brāhman, having heard these verses, immediately offered all his wealth to the World-Honored One. At that time, the Tathāgata did not accept it, and said to the brāhman: "What I have spoken is not praised in songs. Why would I accept what you offer?" The brāhman said to the Buddha: "I do not know, to whom should I give this offering now?" The World-Honored One said: "You should now take this offering and place it in a clean place, either on grassless ground or in pure water." At that time, the brāhman accepted the Tathāgata's instruction and wrote the offering in the water. At that time, the water naturally surged up, making various sounds, and gradually emitted great light from within. The brāhman, having seen this, was overjoyed and could not contain himself. The Tathāgata then spoke the true four noble truths, and while sitting there, all his dust and defilements were exhausted and he attained the purity of the Dharma eye.

The bhikṣu attained the samādhi of loving-kindness, accepted the Buddha's teachings, and attained
the traces of complete cessation, without relatives, one should be careful not to see.

The bhikṣu who attains the liberation of loving-kindness, distinguishes the myriad practices and understands all without exception. If there are people who see the various types of beings, infantry, elephant troops, cavalry, chariot troops, fighting and quarreling with each other, those who enter loving-kindness will pity those who are not yet able, and will liberate sentient beings to reach the shore of non-conditioning, just like a balanced scale, equal and without duality. In the Tathāgata, one attains the four unshakable minds that cannot be swayed, just like the supreme elder and the bhikṣu who see the Buddha without ever being satisfied. Even if a transformed Buddha were before them, it would not be able to cause their minds to be swayed. The practitioner who attains the traces of complete cessation is without further afflictions. Knowing what is approachable, knowing what is approachable, knowing what is to be followed, knowing what is to be followed, such is the trace of practice. The cessation of practice is the basis. In brief, the essence of such afflictions is burned by fire. In this way, gradually cutting off the source of all afflictions, is there perhaps a brāhman who has attained nirvāṇa?

The mind is joyful and extremely delighted, and those who love and cherish it are bhikṣus who are often joyful and at ease, empty and without root or source.

The practitioner, joyful and leaping, without laziness, hears joy without being joyful, hears evil without being distressed. The bhikṣu enters concentration without confusion, always reflecting that from countless eons ago, cultivating various virtues without losing the basis of practice, exhausting the source of emptiness without end or limit. Therefore it is said: The mind is joyful and extremely delighted, and those who love and cherish it are bhikṣus who are often joyful and at ease, empty and without root or source.

Resting the body and resting the mind, restraining the mouth is also
good. Abandoning the world is called a bhikṣu, crossing the abyss without obstruction.

The practitioner upholds dignified conduct without losing the principle, guarding the four faults of speech without any violation, not allowing the mind to wander, the teachings spoken without coarseness, first smiling and then speaking, suitable for people's feelings. Abandoning the world is called a bhikṣu. What is a bhikṣu? A bhikṣu is one who is apart from form, sound, smell, taste, and tactile objects, and who has abandoned desire, anger, and delusion. Therefore it is said: Resting the body and resting the mind, restraining the mouth is also good. Abandoning the world is called a bhikṣu, crossing the abyss without obstruction.

Without meditation there is no wisdom, without wisdom there is no meditation. The path comes from meditation and wisdom, approaching nirvāṇa.

When a person studies, they first recite the four āgamas and the three baskets in their entirety, and then they are called "meditative concentration." This is worldly wisdom. "Without wisdom there is no meditation" means that the observation of pure wisdom must lead to a destination without obstruction. If one possesses both of these two things, one will be close to nirvāṇa. Therefore it is said: "Without meditation there is no wisdom, without wisdom there is no meditation. The path comes from meditation and wisdom, approaching nirvāṇa.

Meditation is without carelessness, do not be disturbed by desire. Do not swallow molten copper, tormenting your own body.

Just as those who practice gather their body, speech, and mind, with few desires and contentment, not being too diligent. Although they obtain clothing, food and drink, bedding, and medicine for illness, they seek only to sustain their bodies and do not pursue worldly glory. Their deportment and etiquette do not lose their proper measure. They are always content with their bedding and sitting mats, not accepting the pouring of molten copper into their mouths in future lives. Therefore it is said: "Meditation is without carelessness, do not be disturbed by desire. Do not swallow molten copper, tormenting your own body.

Able to protect one's own body, speech, and mind, protecting the mind without
evil, later attaining the Dharma of precepts and discipline, therefore called a bhikṣu.

When a person practices, the body does not do evil, the mouth does not curse, and the mind is not jealous. Possessing these three is being a bhikṣu. Therefore it is said: "Able to protect one's own body, speech, and mind, protecting the mind without evil, later attaining the Dharma of precepts and discipline, therefore called a bhikṣu.

All who cultivate good dharmas, the seven factors of awakening as the
basis, this is called the wonderful Dharma, therefore called a determined bhikṣu.

Just as that practitioner well cultivates the Dharma, first attaining the cessation of the unconditioned and the source of suffering, then attaining the flowers of the seven factors of awakening, gradually reaching the unconditioned and approaching nirvāṇa. Therefore it is said: "All who cultivate good dharmas, the seven factors of awakening as the basis, this is called the wonderful Dharma, therefore called a determined bhikṣu.

Now what is being spoken of, knowing for oneself the source of the end
of suffering, this is called the good basis, this is the bhikṣu without taints.

In the present life, one observes and understands for oneself, seeking skillful means to end suffering. What is meant by ending suffering is the extinction of nirvāṇa. Therefore, with complete faculties, one accomplishes the practice without taints, acting as one wishes without any loss. Therefore it is said: "Now what is being spoken of, knowing for oneself the source of the end of suffering, this is called the good Dharma, this is the bhikṣu without taints.

Not by the power of upholding precepts, nor by the meaning of
much learning, but by rightly attaining concentration and wisdom, not attached to
embellishment, the bhikṣu upholds what is to be upheld, ending the practice without taints.

Moreover, one does not seek liberation by diligently practicing forbearance, concentration, and wisdom, nor does one attain the unconditioned by knowing the internal and external dharmas through much learning and wisdom. One must attain worldly concentration before reaching the subtle state. Then, either in the mountains, wilderness, or secluded places, one encounters good friends who speak the right path and not the wrong path. Bhikṣus should know that this practice is the practice of the Dharma without taints. The reason for ending suffering is that all arhats who have exhausted the taints, as well as those who are stream-enterers, once-returners, and non-returners, still experience various sufferings and afflictions. Therefore it is said: "Not by the power of upholding precepts, nor by the meaning of much learning, but by rightly attaining concentration, not attached to embellishment, the bhikṣu upholds what is to be upheld, ending the practice without taints.

One should contemplate the bliss of right enlightenment and not associate with ordinary
people. Observing the affairs of this present world, one should discern the five aggregates.

Just as those learners contemplate the bliss of right enlightenment for their own enjoyment and do not associate with ordinary people. Why is that? Because it is not within their realm of experience. "Observing the affairs of this present world" means knowing the birth and death, progress and retreat of sentient beings, knowing the causes of suffering, and discerning the rise and fall of the five aggregates.

For the sake of the sake of, one must forcefully restrain oneself. Even after leaving home and resolving, the mind is still stained.

Those who practice with laxity and do not eliminate mental afflictions, are not
pure in the practice of austerity, how can they attain the great treasure?

Those who practice with laxity and do not eliminate mental afflictions, are not pure in the practice of austerity, how can they attain the great treasure?

Those who practice with laxity and do not eliminate mental afflictions, are not pure in the practice of austerity, how can they attain the great treasure?

Those who practice with laxity and do not eliminate mental afflictions, are not
pure in the practice of austerity, how can they attain the great treasure?

Those who practice with laxity and do not eliminate mental afflictions, are not pure in the practice of austerity, how can they attain the great treasure?

Those who practice with laxity and do not eliminate mental afflictions, are not
pure in the practice of austerity, how can they attain the great treasure?

Existence is the burden of birth and death. The reason one sinks and drifts, revolving through the five paths, is all because the mind is deluded and does not exhaust its source. Therefore, it is said: The mind attains permanent tranquility. The bhikṣu subdues the mind and practices, exhausting old age, sickness, and death, and no longer accepts existence. The practitioner holds the mind and has much to accomplish, always seeking means to save himself.

By severing the root of craving, the bhikṣu subdues the mind and
practices, exhausting old age, sickness, and death, and no longer accepts existence.

Craving is a disease that causes much harm. There are two kinds of craving in the desire realm: craving for food and craving for desire. The craving for the taste of meditation in the form and formless realms. Therefore, it is said: By severing the root of craving.

The bhikṣu subdues the mind and practices, with no more afflictions
exhausting old age, sickness, and death, and no longer accepting existence.

What are called afflictions are the root of various practices and the defilements of all leaks. Therefore, it is said: The bhikṣu subdues the mind and practices, with no more afflictions, exhausting old age, sickness, and death, and no longer accepting existence.

The bhikṣu subdues the mind and practices, not by cutting off the root
of existence, exhausting old age, sickness, and death, and no longer accepting existence.

By crossing over birth and death, one no longer accepts existence.

The bhikṣu subdues the mind and practices, exhausting old age, sickness, and
death, no longer accepting existence, and being liberated from the realm of Māra.

Forever leaving the realm of Māra, no longer dwelling in the realm of desire, being liberated and eternally liberated, no longer accepting existence.

Outshining the thorns of the forest, and dispelling those who revile
it is like relying on Mount Tai, the bhikṣu does not suffer.

"Outshining the thorns of the forest" refers to form, sound, smell, taste, touch, and dharmas. What are the thorns of the forest? The thorns of the forest are the root of desire, anger, and ignorance. Only the Buddhas, the World-Honored Ones, can eliminate them. Even if they revile me, I understand that they have no form. Reflecting within, the body is a vessel of suffering, neither inside nor outside having a master. Analyzing this body, what is there to be greedy for and joyful about? When one illness arises, the four hundred and four illnesses occur simultaneously. This is called the internal affliction of the body. The external affliction is the thorns of the forest, slander, defamation, and humiliation of the body, or being beaten. These kinds of things come from the outside. Or being harmed by venomous snakes and centipedes, these are all external matters that oppress the body. It is like Mount Tai, which cannot be moved by illusory spells and techniques. Therefore, if a bhikṣu wants to be free from the root of all suffering, there is only the true suchness of the Four Noble Truths. That bhikṣu does not know suffering and happiness. What is meant by not knowing suffering and happiness? When suffering comes, he does not consider it painful; when happiness arrives, he does not take joy in it. Therefore, it is said, 'Outshining the thorns of the forest, and dispelling those who revile, it is like relying on Mount Tai, the bhikṣu does not suffer.'

Not thinking of the future world, viewing the world as an illusion and
a dream, the bhikṣu surpasses others, like a snake shedding its old skin.

It is like a person of bright conduct, knowing in the mind that the changes and transformations of this world and the next world are not constant. Therefore, it is said, 'Not thinking of the future world, viewing the world as an illusion and a dream, the bhikṣu surpasses others, like a snake shedding its old skin.'

Able to cut off the root of craving, exhausting the deep spring
of desire, the bhikṣu surpasses others, like a snake shedding its old skin.

Therefore, the Buddha spoke this parable to make practitioners understand the depths and shallows, and to measure the correct practice that all accords with the Dharma. At that time, the World-Honored One instructed with morality and virtue, fearing that later sentient beings would not distinguish the root of craving. Therefore, he expounded to know its source. Therefore, it is said, 'Able to cut off the root of craving, exhausting the deep spring of desire, the bhikṣu surpasses others, like a snake shedding its old skin.' In brief, the essentials are as follows: craving, anger, delusion, and arrogance are also like this. For those attached to craving, it is said to be craving; for those attached to anger, it is said to be anger; for those attached to delusion, it is said to be delusion.

Able to cut off the five desires, cutting off the root of
desire, the bhikṣu surpasses others, like a snake shedding its old skin.

It is like a person bound with five fetters, sorrowful and distressed, with no more thoughts. Later, they are pardoned and escape from danger. Therefore, the Tathāgata uses this as a parable to make later generations clearly understand. Therefore, it is said, 'Able to cut off the five desires, cutting off the root of desire, the bhikṣu surpasses others, like a snake shedding its old skin.'

Able to cut off the five fetters, pulling out the thorns of
desire, the bhikṣu surpasses others, like a snake shedding its old skin.

The so-called five fetters are: fetters of greed, fetters of anger, fetters of sloth, fetters of restlessness, and fetters of doubt. They cover the human mind, preventing the illumination of wisdom, causing people to be blind and not seeing the light, extinguishing wisdom and forever severing all paths, not reaching nirvāṇa. Therefore, it is said, 'Able to cut off the five fetters, pulling out the thorns of desire, the bhikṣu surpasses others, like a snake shedding its old skin.' 'Pulling out the thorns of desire' means the thorns have three meanings: the thorns of desire, the thorns of anger, and the thorns of ignorance. Completely cutting them off without remainder, they will not arise again. The Dharma of non-arising and non-ceasing sees the five hindrances being cut off. Therefore, it is said, 'Pulling out the thorns of desire.'

Those who have no worldly affairs, and also cut off unwholesome
roots, the bhikṣu surpasses others, like a snake shedding its old skin.

That practitioner has been enduring suffering for a long time, cultivating bodhisattva virtues without ever abandoning them. Renouncing the household life and studying, they do not crave worldly glory. Therefore, it is said, 'Those who have no worldly affairs, and also cut off unwholesome roots, the bhikṣu surpasses others, like a snake shedding its old skin.'

Those who are not troubled, and also cut off unwholesome roots
the bhikṣu surpasses others, like a snake shedding its old skin.

The so-called troubles are: first, the trouble of desire, second, the trouble of anger, and third, the trouble of ignorance. Among the three troubles, anger is the worst. The burning by fire goes from the desire realm up to the first dhyāna stage. The blazing fire of the three poisons burns from the desire realm up to the formless realm. The one who can extinguish these three poisons is the foremost one who attains the bliss of the unconditioned. Therefore, it is said, 'Those who are not troubled, and also cut off unwholesome roots, the bhikṣu surpasses others, like a snake shedding its old skin.'

Cutting off desire without leaving any remainder, like uprooting what is not
firmly established, the bhikṣu surpasses others, like a snake shedding its old skin.

People who are attached to desire all lose their lives. The reason for this is that it is caused by the mind being deluded by the mind. Therefore, the sages first restrain sexual desire. Therefore, it is said, 'Cutting off desire without leaving any remainder, like uprooting what is not firmly established, the bhikṣu surpasses others, like a snake shedding its old skin.' In brief, the essentials are: greed, anger, ignorance, and arrogance, are also like this.

Love arises and overflows, like a snake containing poison, the
bhikṣu surpasses others, like a snake shedding its old skin.

People follow their loving thoughts and do not restrain themselves. Gradually, from the desire realm up to the three realms of existence, they transmigrate through the five destinies and are not free from the four modes of birth. The reason for discussing the bhikṣu's superiority over others is that others refer to the six sense objects and this refers to the six sense faculties. The bhikṣu is able to extinguish this and that, like a snake shedding its old skin.

Those who have cut off thoughts and contemplation do not create their
minds internally. The bhikṣu surpasses others, like a snake shedding its old skin.

There are three kinds of contemplation: contemplation of desire, contemplation of anger, and contemplation of ignorance. Being able to extinguish these is called the way of a Daoist practitioner. Therefore, it is said: Those who have cut off thoughts and contemplation do not create their minds internally. The bhikṣu surpasses others, like a snake shedding its old skin.

Upholding the precepts is called a bhikṣu. Having emptiness, one then practices
meditation. The practitioner thoroughly investigates its source. Non-conditioning is the most blissful.

Bhikṣus practice with deportment as the basis. Precepts are used to restrain the body and robes are used as Dharma robes. Their practices accord with the sages of the past. Having emptiness and concentration, then it is called meditation. Not abandoning the provisional name. Like those practitioners who receive and then believe and understand, discerning its meaning, seeking the place of non-conditioning and happiness, without the suffering of hunger, cold, and affliction. Therefore, it is said: Upholding the precepts is called a bhikṣu. Having emptiness, one then practices meditation. The practitioner thoroughly investigates its source. Non-conditioning is the most blissful.

Bhikṣus endure and discern suffering, and distinguish bedding and utensils. They
should be mindful of non-negligence, cutting off all attachment without remainder.

Bhikṣus practice, not rejoicing in pleasure, not suffering in hardship, with no increase or decrease in mind towards benefit, decline, defamation, or praise. In a quiet place, single-mindedly sitting upright, the mind does not wander. Cutting off all afflictions, mindful without attachment. Therefore, it is said: Bhikṣus endure and discern suffering, and distinguish bedding and utensils. They should be mindful of non-negligence, cutting off all attachment without remainder.