T 212.34 ◎出曜经梵志品第三十四

A brahman is not just one who goes naked, lives in the wilds, or sleeps on thorns.

At that time, a bhikṣu came to where the World-Honored One was, bowed his head to the Buddha's feet, and said to the World-Honored One, "Yes, World-Honored One! From now on, I allow all disciples to go naked and not wear clothes." The World-Honored One said, "Oh! The foolish are stubborn and do not follow the Dharma and Vinaya. This is the method of the Brahmins, not the practice of the inner treasury. People have a sense of shame, and there are then distinctions of high and low. They know there are parents, brothers, and sisters. Why speak of going naked and wandering in the world?" At that time, another bhikṣu came to where the Buddha was, bowed his head to the Buddha's feet, and said to the World-Honored One, "Yes, World-Honored One! From now on, I allow all practitioners to keep their hair." The Buddha told the bhikṣu, "Oh! The foolish are stubborn and do not follow the Dharma and Vinaya. This is the method of the Brahmins, not the practice of the inner treasury." Another bhikṣu came to where the World-Honored One was, bowed his head to the Buddha's feet, and said to the World-Honored One, "Yes, World-Honored One! I allow all practitioners to smear their bodies with white ash." Another bhikṣu said to the World-Honored One, "From now on, I allow all practitioners to eat air and not eat food." Another bhikṣu said to the World-Honored One, "From now on, I allow all practitioners to go naked and sleep in the open air." The World-Honored One said, "Oh! The foolish are stubborn." Another bhikṣu bowed his head to the Buddha's feet and said to the World-Honored One, "Yes, World-Honored One! From now on, I allow all practitioners to bathe in a bathing pool to purify themselves." The Buddha told the bhikṣu, "This method does not lead to the Way.

Abandoning the body without support, not reciting different words, eliminating the two extremes, this is called a brahman.

Formerly, the Buddha was in the Deer Park of the Sage in the country of Varanasi. At that time, the World-Honored One had just ordained the five bhikshus. At that time, there was an elder in the country of Varanasi named Yishu. His family was of noble lineage, wealthy, and had abundant treasures. His appearance was upright and handsome, unparalleled in the world. One day, he suddenly had a profound insight. He looked at his family members and servants, thinking they were like dead bodies, not worth thinking about. He viewed his own body as no different from a corpse in a charnel ground. He immediately rose from his seat and said, "The delusions are deep and profound, not distinguishing between illusions and transformations." At that time, the elder then abandoned his family and fled the city, taking off his lapis lazuli shoes worth ten thousand, and crossed the river to where the World-Honored One was. He bowed his head to the Buddha's feet, stood to one side, and said to the Buddha, "The affairs of the world are changeable and not one. All things are illusory and cannot be relied upon. I now take refuge and seek the place of peace and happiness without taints." The Buddha told the elder, "Excellent, excellent! Noble son! The Dharma of the sages is very vast and inclusive. It is exactly what you wish for." At that time, the elder heard the teaching of the Tathāgata, and was overjoyed, unable to contain himself. At that time, the World-Honored One gradually taught him the Dharma, which included discussions on giving, precepts, rebirth in heaven, the impurity of desire, and the great suffering of taints. When the elder heard this Dharma, all his dust and defilements were extinguished, and he attained the pure Dharma eye. He saw the Dharma, attained the Dharma, and accomplished all dharmas. He then rose from his seat, again took refuge, bowed his head to the Buddha's feet, and said to the World-Honored One, "Yes, Heavenly among the Heavenly! Please allow me to leave the household life and practice the path." The Buddha told the elder, "Welcome, bhikshu!" His beard and hair fell off by themselves, and he naturally donned the Dharma robes. He again heard the teaching of the Dharma and attained arahantship. At that time, the elder's family, parents, brothers, children, and attendants, with a solemn procession of elephants and horses, pursued and searched for Elder Yishu. They reached the river and saw his lapis lazuli shoes. The father thought to himself, "My son must have crossed the river. There is no doubt about it. The reason I know this is because he took off these lapis lazuli shoes worth billions. I will now cross the river to search for him." He then crossed the river and saw the World-Honored One from afar

Abandoning the body without support, not reciting different words, eliminating the two extremes, this is called a brahman.

The purity of the present world, the impurity of the future
world, without practice and without abandonment, this is called a brahman.

People hold wrong views until death without changing, those who hold the view of permanence are not associated with the view of annihilation, the view of annihilation is not associated with the view of permanence, being able to abandon these views and not clinging to the three times, therefore it is said: "The purity of the present world, the impurity of the future world, without practice and without abandonment, this is called a brahman.

If one relies on and loves, the mind has no attachment, having already abandoned and being correct, this is the cessation of suffering.

Although those who are initially practicing may be in the stage of learning, they are not yet able to discern and contemplate the path and its fruits, clearly understanding each one without losing the thread. They have not yet attained what is to be attained, and have not yet obtained what is to be obtained. Therefore it is said: "If one relies on and loves, the mind has no attachment, having already abandoned and being correct, this is the cessation of suffering.

Those who have nothing to rely on, always practice right
view, and constantly contemplate the exhaustion of defilements, are called Brahmins.

It is like a large elephant emerging from a small hole. It wants to exit the city gate but cannot fit through. The people who see it are all surprised and say to the elephant, "You can now come and go without difficulty through this small hole, but you cannot fit through the city gate." Therefore, the sage uses this as a metaphor. Although sentient beings may leave home and practice the Dharma, they cannot exhaust defilements and attain the undefiled, the liberation of the mind and the liberation of wisdom. Therefore it is said: "Those who have nothing to rely on, always practice right view, and constantly contemplate the exhaustion of defilements, are called Brahmins.

The foolish ones accept the hair and beard, as well as bedding and utensils
but harbor greedy and defiled thoughts within. What do they seek in external adornment?

The foolish ones do not realize that they are nurturing their hair. The reason for shaving the hair is to shave off afflictions, not just to shave the hair. Foolish people are deluded and nurture their hair as an adornment. The Dharma of the Buddhas of the past, as numerous as the sands of the Ganges, was transmitted to each other. Shaving the beard and hair and wearing the Dharma robes properly has been so since ancient times, not just today. Today, foolish people are attached to bedding and utensils. However, in my Dharma, it is prescribed to have only three robes and not keep any extra. Living under trees and in charnel grounds is considered normal. The detailed explanation is as in the original text. Harboring wrong views within and giving rise to greedy and defiled thoughts, while adorning oneself externally, claiming to be flawless. Abandoning delusion and following the path, the Dharma is not deluded. Therefore it is said: "The foolish ones accept the hair and beard, as well as bedding and utensils, but harbor greedy and defiled thoughts within. What do they seek in external adornment?"

Wearing tattered and evil robes, personally upholding the practice of the Dharma, dwelling in seclusion and contemplating, this is called a brahman.

The practitioner wears coarse and evil robes, not attached to adornment. Contemplating the practice of the Dharma, without seeking greed. Restraining speech and being frugal, not causing disputes between oneself and others. Therefore it is said: "Wearing tattered and evil robes, personally upholding the practice of the Dharma, dwelling in seclusion and contemplating, this is called a brahman.

Seeing the foolish come and go, falling into the pit and suffering, wishing to single-handedly cross
the shore, not liking others' words, only extinguishing and not arising, this is called a brahman.

When a person holds an ignorant mind and is not enlightened, they are also unable to attain the fruit of the path in succession. They always dwell in a suspicious and impure place, which is not the person of pure practice. Cutting off all afflictions and completely extinguishing them without remainder, this is called a brahman.

Crossing the stream, without desire like Brahma, knowing the end of actions, this is called a brahman.

If bathing the body with water could lead to the path, all water-natured beings would attain the path. But it is not through bathing that one attains the path. Distinguishing all dharmas, examining their meaning, pure and flawless, with the wisdom and practices of the aggregates completely extinguished without remainder, therefore it is said: Crossing the stream, without desire like Brahma, knowing the end of actions, this is called a brahman.

Not by water's purity, many people bathe, but
can remove bad dharmas, this is called a brahman.

People bathing cannot remove the dirt inside the belly, completely removing bad dharmas and not creating them again, is called a brahman. Therefore it is said: Not by water's purity, many people bathe, but can remove bad dharmas, this is called a brahman.

Not by shaving to become a śramaṇa, or by calling oneself a brahman, but
by being able to extinguish all evils, then one is a person of the Way.

What is called a śramaṇa is not necessarily one who shaves off beard and hair. If one has right practice and accords with the Dharma, then one should be a śramaṇa. As for being a brahman, if one calls oneself auspicious all day and is reborn in the Brahmā Heaven, then one sees that all people will be reborn there. But those who call themselves auspicious and are reborn in the Brahmā Heaven are able to extinguish all evils and cultivate holy life. Therefore it is said: Not by shaving to become a śramaṇa, or by calling oneself a brahman, but by being able to extinguish all evils, then one is a person of the Way.

They are without duality, pure and flawless, with the bonds of desire untied. This is called a brahman.

They completely abandon all evil dharmas. Wherever they go, their words do not reach killing, they do not harm anything, and there is no injury or damage. They are pure and flawless, forever free from all bonds. Therefore it is said: They are without duality, pure and flawless, with the bonds of desire untied. This is called a brahman.

To emerge from evil is to be a brahman, to enter the right is to be
a shramana. To abandon the impure practices of the self is then to renounce the household.

The practice of a brahman is to eliminate all evil dharmas. Internally and externally, it is pure and clear, with all impurities completely exhausted. Without harboring hopes or arrogance towards others, the mind is stable and immovable, awakening to the fundamental nature of all dharmas. The practice of purity has been established, what is to be done has been accomplished, and one will not again accept existence. Cultivating pure practice without any loss, therefore it is said: To emerge from evil is to be a brahman, to enter the right is to be a shramana. To abandon the impure practices of the self is then to renounce the household.

A person without delusion and confusion, without arrogance and ignorance
without greed and the notion of self, is called a brahman.

While a person is in the world, they do not harbor delusion and confusion. The brahman says to himself: "After a hundred eons, passing through the great ocean, there is naturally delusion and confusion that devours the people of the world." Eliminating all arrogance and not giving rise to attachment, the Tathāgata, the Arhat, the Perfectly Enlightened One, is free from the eight worldly dharmas and is not tainted by the world. He is also called a bhikṣu, a śramaṇa, and a buddha. Therefore it is said: A person without delusion and confusion, without arrogance and ignorance, without greed and the notion of self, is called a brahman.

I do not speak of a brahman who is born from parents
for they have many faults. When they are extinguished, they become a brahman.

The so-called brahman born from parents has many faults. Or, having renounced the world and left worldly affairs, they practice pure conduct, giving without discrimination, equally and without duality, without mixed thoughts. Or, when giving, they seek to become a king or be reborn in heaven. This is called giving with mixed thoughts. Giving without mixed thoughts is for the sake of all, not for oneself. Therefore it is said: I do not speak of a brahman who is born from parents, for they have many faults. When they are extinguished, they become a brahman.

Body, speech, and mind are pure and without fault, able to encompass the three practices - this is called a brahman.

Their speech is gentle and free from scolding, discerning the meaning like seeing a pearl in the palm of the hand. Their voice is pure and pleasant to hear, accomplishing much. Pure and without fault, they do not disturb others. Therefore it is said: Body, speech, and mind are pure and without fault, able to encompass the three practices - this is called a brahman.

Seeing scolding and beating, silently enduring without anger, having the power of patience - this is called a brahman.

Being struck by others, being scolded by others, all due to not being patient, leading to this harm. The patient one is supreme in battle. Patience is the good medicine that can cure many illnesses. If there is scolding, silently do not respond. Therefore it is said: Seeing scolding and beating, silently enduring without anger, having the power of patience - this is called a brahman.

Chapter 2 on Brahmins

If one sees encroachment and deception, one should only think of guarding the precepts, upholding oneself, and regulating oneself. This is called a brahman.

If there are people who are encroached upon and deceived, they do not give rise to evil thoughts or have an angry mind. They guard the precepts, are learned, subdue their consciousness, and their body is upright and straight, with a level mind and a preserved path. Therefore, it is said: "If one sees encroachment and deception, one should only think of guarding the precepts, upholding oneself, and regulating oneself. This is called a brahman.

The good and evil of the world, the long and short, the large and small, without taking or giving, this is called a brahman.

The worldly methods and affairs are various. If one wants to observe people's feelings, one should first collect their words. Speaking of good or evil, one should not keep it in mind. One does not see any length or shortness, width or narrowness, and also does not see any taking or giving. One who fully practices like this is called a brahman.

The body is the basis of action, with no offenses in speech and mind. Being able to accomplish the three aspects is called a brahman.

The body does not kill, the mouth does not speak ill, and the mind is not jealous. Being able to practice these three in the boiling world of the five turbidities is called a brahman.

When coming, there is no joy; when going, there is no sorrow. In the midst of the crowd or alone, this is called a brahman.

The practitioner holds the mind firmly, unmoved by praise or blame. Seeing someone coming, there is no joy; seeing someone leaving, there is no sorrow. Whether in a crowd or alone, the mind is always equal, without high or low. Therefore it is said: When coming, there is no joy; when going, there is no sorrow. In the midst of the crowd or alone, this is called a brahman.

When coming, there is no joy; when going, there is no sorrow. Free from sorrow and pure, this is called a brahman.

Seeing those who love and those who do not love, there is no joy. Why is this? Fearing attachment and the arising of causes and conditions. Seeing someone leave, one should think: "I have done nothing wrong to that person. Internally and externally pure, the mind is at rest and does not arise. This is also called a brahman." Therefore it is said: When coming, there is no joy; when going, there is no sorrow. Free from sorrow and pure, this is called a brahman.

Cutting off affection and love, leaving home without desires, the end of affection and existence, this is called a brahman.

Like a practitioner cultivating the path, permanently cutting off affection and love, leaving home without desires, wandering freely without obstruction, exhausting all affection and existence, lacking the taints of the three realms. Only one who can fully possess this is called a brahman. Therefore it is said: Cutting off affection and love, leaving home without desires, the end of affection and existence, this is called a brahman.

Adapting to the absence of that, that and that are non-existent. Abandoning greed and desire, this is called a brahman.

What is called that refers to the external six sense bases, what is called non-existent refers to the internal six sense bases. The practitioner contemplates the internal and external sense faculties, all of which are empty and still. Abandoning greed and desire, not giving rise to the six sense faculties. One who fully possesses the foundation of these practices is called a brahman. Therefore it is said: Adapting to the absence of that, that and that are non-existent. Abandoning greed and desire, this is called a brahman.

Adapting to the absence of that, that and that are empty. Not defiled by the three realms, this is called a brahman.

The practitioner understands that both the internal and external are without afflictions. Not attached to the desire realm, form realm, or formless realm. One who is able to fully possess these practices is called a brahman. Therefore it is said: Adapting to the absence of that, that and that are empty. Not defiled by the three realms, this is called a brahman.

Able to abandon family affairs, to uproot desire and craving, without greed and knowing contentment, this is called a brahman.

A person who leaves home should not associate with worldly affairs. Even if one leaves home and does not practice the Dharma, violates precepts, is not diligent, and is not well-versed, one should still not associate with them in sitting and rising. One should not think about future benefits and offerings. One who is able to possess this is called a brahman. Therefore it is said: Able to abandon family affairs, to uproot desire and craving, without greed and knowing contentment, this is called a brahman.

Now, knowing the end of suffering, without further desire, this is called a brahman.

In the seen Dharma, one is able to discern the subtle and have no evil. Knowing that suffering is the root of all diseases, one is able to cut it off and thus accord with the subtle. In the seen Dharma, one does not associate with the mind of desire, and anger, ignorance, and all bonds and attachments are forever exhausted without remainder. One who is able to possess this is therefore called a brahman. Therefore it is said: Now, knowing the end of suffering, without further desire, this is called a brahman.

In regard to both virtuous and unvirtuous actions, one forever eliminates them. Without sorrow and defilement, this is called a brahman.

Even if one has merit and worldly, defiled wholesome roots and virtues, one still cannot escape birth, old age, sickness, and death. Moreover, one commits sins and experiences the three evil destinies, wandering through birth and death. Neither sin nor merit should be desired. Forever eliminating both virtuous and unvirtuous actions, without further defilement, one who is able to practice this is called a brahman. Therefore it is said: In regard to both virtuous and unvirtuous actions, one forever eliminates them. Without sorrow and defilement, this is called a brahman.

In regard to both virtuous and unvirtuous actions, one forever eliminates them. Not defiled in the three realms, this is called a brahman.

Merit and sin are without desire and defilement. The bliss of meditation in the intermediate state and the bliss of formless meditation, the practitioner completely abandons without attachment. Not attached to the three realms - the desire realm, form realm, and formless realm. One who is able to understand and fulfill this is called a brahman. Therefore it is said: In regard to both virtuous and unvirtuous actions, one forever eliminates them. Not defiled in the three realms, this is called a brahman.

Just like piercing a mustard seed with a needle through the petals
of many flowers, not being defiled by desire, this is called a brahman.

Just like the petals of a lotus flower are not stained by dust or water, the practitioner is also like this, free from desire and no longer attached to form, sound, smell, taste, touch, and dharmas. It is difficult to pierce a blue bean or mustard seed with a needle. The practitioner has no sexual desire. To summarize the essentials, they are not defiled by evil. Therefore it is said: Just like piercing a mustard seed through the petals of many flowers, not being defiled by desire, this is called a brahman.

The mind is joyful and free from defilements, like the full moon. Slander and defamation are eliminated. This is called a brahman.

Just like the full moon is pure and flawless, without the five obscurations, surrounded by the stars, radiating great light that illuminates everywhere. The pure practitioner-monk has permanently eliminated the five obscurations and no longer has the five bonds. The mind is liberated with the various aspects of the path of awakening, surrounded by various samādhis and meditative absorptions. Within it, he is the sole honored one, without any flaws. He has abandoned the eight worldly dharmas and eliminated slander and defamation. One who can practice this is called a brahman. Therefore it is said: The mind is joyful and free from defilements, like the full moon. Slander and defamation are eliminated. This is called a brahman.

Like the clear moon suspended in the sky, not tainted by desire. This is called a brahman.

Just like the autumn moon is not obscured by the five things, pure and flawless, radiating great light that illuminates everywhere. The practicing monk is also like this, not obscured by the five bonds of desire, anger, and delusion. One who can practice this is called a brahman. Therefore it is said: Like the clear moon suspended in the sky, not tainted by desire. This is called a brahman.

Avoiding disputes, not disputing, committing offenses without anger, treating evil with kindness. This is called a brahman.

That person who enters concentration does not engage in disputes. With single-minded concentration, waiting for joy and peace, guarding the five precepts, and being fully endowed, it is then called concentration. Even if someone with ill intent comes to confront them, they always treat them with kindness. Therefore it is said: Avoiding disputes, not disputing, committing offenses without anger, treating evil with kindness. This is called a brahman.

Understanding subtle wisdom, discerning the path and what is not the path, embodying the supreme meaning. This is called a brahman.

When people hear about calculating, planning, and measuring all things, and discerning the meaning, each and every one is clearly distinguished, discerning the path and its direction. What can be accepted is known to be accepted, and what can be abandoned is known to be abandoned. Embodying the supreme meaning. What is meant by the supreme meaning is the extinction of nirvana. Being able to fully possess this Dharma is called a brahman. Therefore it is said: Understanding subtle wisdom, discerning the path and what is not the path, embodying the supreme meaning. This is called a brahman.

Those who beg for sustenance in the human realm, without self, without attachment, not
losing the practice of purity, speaking of wisdom without limit. This is called a brahman.

There are also noble sons from the four castes who renounce the householder life to study the path, abandoning arrogance and pride, humbling themselves and not clinging to honor and glory. They wander and come and go everywhere, promoting the Buddha's work and revering the Three Jewels. If they obtain clothing, food, bedding, and medicine for illness, they make aspirations for the benefactors to receive blessings for generations. Or they use their supernatural powers to levitate in the sky and perform the eighteen transformations. The benefactors who see this are all delighted and receive the Dharma from them, all attaining enlightenment. Being able to practice this is called a brahman. Therefore it is said: Those who beg for sustenance in the human realm, without self, without attachment, not losing the practice of purity, speaking of wisdom without limit. This is called a brahman.

If one can abandon desire, leave home, and let go of attachment, cutting off the taints of desire, this is called a brahman.

Like those practitioners who can completely cut off desire, they approach the path and love without letting go. Some brahmanas have not yet fully realized the end, their desires are not yet cut off, and they are attached to the five pleasures. Although they are called brahmanas, they do not leave desire. Those who study the path permanently extinguish the taints of desire and do not cultivate affection. Being able to practice this is called a brahman. Therefore it is said: If one can abandon desire, leave home, and let go of attachment, cutting off the taints of desire, this is called a brahman.

Compassionately caring for people, causing them not to be frightened, not harming those who are beneficial, this is called a brahman.

The essential of all practices is the four immeasurables as the basis. One should always compassionately care for and bless sentient beings. Seeing those who are fearful and distressed, one should go and console them, causing them to dwell in peace and safety. Not harming others and giving rise to offerings, being able to practice this is called a brahman. Therefore it is said: Compassionately caring for people, causing them not to be frightened, not harming those who are beneficial, this is called a brahman.

Avoiding resentment without resentment, causing no harm or injury, removing wrong and deviant views, therefore called a brahman.

The practices of people differ in their intentions and conduct. With an equal mind, they see their enemies as their own children. Compassion is universally equal, without any difference. It is like the earth, equal and balanced like a scale. They view crawling, flying, wriggling, and breathing beings as their own bodies, thinking of them as their father, mother, child, or self, without any difference. Being able to practice these many practices is called a brahman. Therefore it is said: Avoiding resentment without resentment, causing no harm or injury, removing wrong and deviant views, therefore called a brahman.

In the past, present, and future, there is nothing. Without grasping or abandoning, this is called a brahman.

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Abandoning desire, anger, delusion, arrogance, and all evil, like a needle piercing a mustard seed, this is called a brahman.

Just as a practitioner who wants to defile the mind cannot reach the path of emptiness and tranquility, by removing arrogance and all unwholesome dharmas, one can gradually advance to the realm of nirvana, like a needle piercing a mustard seed, which is ultimately impossible. The mind is also like this, not bound by the fetters of desire, anger, and delusion. One who can practice this is called a brahman.

A city is made strong by moats, and those who come and go suffer
from them. Wishing to cross to the other shore, they are unwilling to accept
others' words. Only being able to extinguish and not arise is called a brahman.

Birth and death are long and involve countless sufferings. Only those who practice meditation can transcend the difficulties of birth and death, eliminate wrong views and doubts, and be free from hesitation. They abandon the fetters of afflictions and receive the fetters of purity. One who can accomplish this is called a brahman.

A person who can cut off craving in this and future lives, and whose craving has already been exhausted, is called a brahman.

As long as the root of craving is not exhausted, one will not attain the path. Only when the root of craving is exhausted can one attain the path. Those who seek the path but do not cut off the fetters of the three realms will not attain the path. Only by being able to cut off the root of craving can one attain the path. One who can accomplish this is called a brahman.

A person who has no hope in this and future lives, and who is without hope, is called a brahman.

What is meant by hope? All things in the world are what people hope for. However, because of this hope, it is not yet cut off. As long as one's present body is not dead and exists in the world, even if one takes one's life in the next life, the body and spirit will depart without further hope. One who can accomplish such merit is called a brahman.

Not knowing the gods, gandharvas, and asuras, and knowing immeasurable contemplation, is called a brahman.

When the Buddha Tathāgata was sitting in meditation, the gods and worldly people did not know where the Buddha was. There was a bhikṣu named Tārāpīḍa who went to where the World-Honored One was and praised the Tathāgata with this verse:

I take refuge in the most honored among humans, I take refuge in
the best among humans. I do not know, World-Honored One, what kind of
meditation is this? I only pray, Heaven among Heavens, to expound its meaning.

The Buddha himself said: "Among the practices of purity, there is none who surpasses me. The reason I know this is because the meditation, liberation, right concentration, and samādhi are still the common methods of the world. Even the gods, dragons, and spirits cannot know where I am, let alone the wondrous methods of the Buddha's activities and wisdom. Can the gods, dragons, and spirits know where I am?" Therefore it is said: "Not knowing oneself, the gods and Gandharvas know the immeasurable contemplation. This is called a brahman."

Knowing one's own past lives, seeing the paths of gods and humans, knowing the source of suffering in birth, the mind of wisdom is eternally tranquil.

Knowing one's own past lives for countless eons, observing the affairs of hell and heaven, others cannot. Only the Buddha, the Tathāgata, the Arhat, the Perfectly Enlightened One, can observe the trichiliocosm as if seeing a pearl in the palm of one's hand. Knowing the source of suffering in birth and thoroughly understanding its origin, with swift wisdom one quickly attains the path of arahantship, with no obstruction in one's thoughts. Therefore it is said: "Knowing one's own past lives, seeing the paths of gods and humans, knowing the source of suffering in birth, the mind of wisdom is eternally tranquil."

Knowing the mind is liberated, free from desires and
unattached, accomplishing the three insights, this is called a brahman.

Just as a practitioner knows the thoughts in the mind, clearly knowing those who are liberated and those who are not, and forever attaining liberation from the thoughts and activities of desire. The so-called three insights are: knowing one's own past lives, the divine eye, and the exhaustion of taints. If one fully possesses such practice, one is called a brahman. Therefore it is said: "Knowing the mind is liberated, free from desires and unattached, accomplishing the three insights, this is called a brahman."

Knowing one's own past lives, understanding the causes and conditions of
sentient beings, the Tathāgata Buddha is unattached, this is called a brahman.

At that time, the Tathāgata knew countless matters, observing the nature and conduct of sentient beings, each and every one clearly, knowing the birth and death of all, just like rain from the heavens universally moistening the world. At that time, the World-Honored One observed the categories of birth and death in the same way, without not observing and training those who are born and die.

At that time, the World-Honored One was alone with Śāriputra in a quiet room. At that time, there was someone who had already taken rebirth and was in the intermediate state, with the spirit not changing. The Buddha told Śāriputra, "Now you observe this intermediate state consciousness-spirit. From where did it come? If it moves again, where will it be?" At that time, Śāriputra immediately entered the four dhyāna concentrations and observed from where this person's spirit came and where it would go. At that time, Śāriputra did not know from where this person came or where it would go. At that time, the World-Honored One told Śāriputra, "What you see now does not reach the realm of the Buddhas. This spirit came from this countless world, which is not something you can see with your spiritual power." The Buddha told Śāriputra, "You should further observe where this spirit will be reborn." At that time, Śāriputra again entered samādhi, but did not know where the spirit would go. Śāriputra then arose from samādhi and said to the Buddha, "Today, entering samādhi and observing the world, I do not know where the spirit will go." The Buddha told Śāriputra, "This spirit will today pass through one hundred million worlds and be reborn in such-and-such a family with such-and-such a name. What the Tathāgata sees is not something that śrāvakas and pratyekabuddhas can know. Only the Tathāgata, the Perfectly Enlightened One, attains this knowledge of past lives." Therefore it is said: Knowing one's own past lives, understanding the causes and conditions of sentient beings, the Tathāgata Buddha is unattached, this is called a brahman.

Having completely severed all bonds, yet not being troubled
the Tathāgata Buddha is unattached, this is called a brahman.

All sentient beings who have severed all bonds and afflictions, although Arhats and Pratyekabuddhas have severed bonds and afflictions, they still have similar bonds. The World-Honored Buddhas have no similarity. Therefore the Tathāgata Buddha is unattached. Therefore it is said: Having completely severed all bonds, yet not being troubled, the Tathāgata Buddha is unattached, this is called a brahman.

The sage is supreme among dragons, the great sage is
most honored, bathed by countless Buddhas, this is called a brahman.

As for the so-called sages, they attain the five supernatural powers and are the most honored among the masses, with nothing surpassing them. Internally and externally clear and pure, without any flaws. Sages are also called elephants, nurturing the physical form and being the largest among animals, with a firm intention and able to repel all enemies. Bathed by countless ones. As for the so-called bathing, it refers to the eight liberations and the pond of right bathing, removing all dust and defilements without any bonds and afflictions. The Tathāgata extends his hand, and wherever his hand reaches, dust and defilements do not adhere. Evil people cannot take advantage of him. Therefore it is said: The sage is supreme among dragons, the great sage is most honored, bathed by countless Buddhas, this is called a brahman.

Having exhausted all, crossed the stream of the undefiled, and gone beyond the shore, this is called a brahman.

That practitioner completely transcends all dharmas, discerning and clearly understanding that all worldly things are ultimately nonexistent. As for the so-called "stream," there are four names for it: first, the stream of desire, second, the stream of existence, third, the stream of ignorance, and fourth, the stream of views. Crossing over these four streams is then called the practice of the undefiled. Even Arhats and Pratyekabuddhas still contemplate emptiness, signlessness, and wishlessness, as well as the dharmas of patience, warmth, and the peak. Although they can contemplate the defiled worldly dharmas, the mind is still bound. Sometimes, they may first contemplate the undefiled and then the defiled. Therefore, the Tathāgata's deep concealment is greatly lacking. The Tathāgata, the Great Sage, focuses his mind on concentration, going from existence to nonexistence. In the undefiled dharmas, he contemplates without ever being lacking. He attains the dhāraṇīs, strong memory without forgetting, the ten powers, the four fearlessnesses, great compassion, the three unobstructed paths, and the practices of the supernormal powers. These are called the practices of the Tathāgata, not the practices of Arhats and Pratyekabuddhas. Therefore it is said: Having exhausted all, crossed the stream of the undefiled, gone beyond the shore, this is called a brahman.

Without meditation, without speaking, and not contemplating evil, meditation and wisdom are pure. This is called a brahman.

That practitioner does not contemplate evil meditation. As for those who enter meditation, they are without words or speech, always contemplating good dharmas. Even if they see scolding, they only guard the Dharma. If they attain the meditation associated with taste and the intermediate meditation, they hold to it and guard it without any disturbance or annoyance. Being able to fully practice this is called a brahman. Therefore it is said: Without meditation, without speaking, and not contemplating evil, meditation and wisdom are pure. This is called a brahman.

The monk's cemetery robe, contemplating desire as unreal, sitting under a
tree in an empty and secluded place, is called a brahman.

There are four kinds of cemetery robes: first, the robe worn by those who leave home to study; second, the robe given by lay donors, which is accepted and guarded; third, the robe made from scraps of discarded cloth; fourth, the robe from the cemetery, which is defiled and impure. The Tathāgata first studied by wearing the robe of leaving home. He contemplated desire as unreal and abandoned sixty thousand wives. He renounced the position of a wheel-turning king, left home to study the path, sat under a tree in a secluded place, subdued Māra, the evil one, and defeated eighteen koṭis of his followers. One who is able to fully possess these many virtues is called a brahman. Therefore it is said: The monk's cemetery robe, contemplating desire as unreal, sitting under a tree in an empty and secluded place, is called a brahman.

A person without knowledge, without speech or expression, with a cold body and no warmth, is called a brahman.

The Tathāgata appeared in the world, knowing nothing that was not known and encompassing nothing that was not encompassed. "Without speech or expression" means forever eliminating doubts and not harboring hesitation. All afflictions and fetters are completely extinguished without remainder, attaining the cessation of the sweet dew. Being able to fully possess these many practices is called a brahman. Therefore it is said: A person without knowledge, without speech or expression, with a cold body and no warmth, is called a brahman.

Abandoning the household life, without the fear of a household, attaining the cessation of the sweet dew, is called a brahman.

Therefore, those who live in a household provide a place for people to live and support themselves. The body is the house of various afflictions. Therefore, the sages teach people to leave home, dwell in tranquility, and seek the cessation of the sweet dew. Being able to fully possess these many virtues is called a brahman. Therefore it is said: Abandoning the household life, without the fear of a household, attaining the cessation of the sweet dew, is called a brahman.

Cutting off worldly affairs, with no harsh words, examining the eightfold path, is called a brahman.

The Tathāgata, the World-Honored One, with his radiant appearance, first turned the wheel of the Dharma. Eighty thousand gods, two kings, seven brāhmaṇas, King Bimbisāra of Magadha and twelve thousand people, in the stone chamber in the realm of Magadha, Śakra Devānām-Indra and twelve thousand gods, in the country of Kuśinagara, the last to be liberated was Subhadra. After the Buddha's parinirvāṇa, there will appear an arhat named Upāli, who will liberate countless beings in the meantime, expounding the unobstructed Dharma of the eightfold path. Therefore it is said: Cutting off worldly affairs, with no harsh words, examining the eightfold path, is called a brahman.

Going far away, wandering alone, hiding without form, being able to subdue what is difficult to subdue, is called a brahman.

Just as a practitioner gives rise to boundless thoughts and scatters boundless thoughts, the physical body is here while the mind is on the other side of the ocean. It is very difficult to know the shape of the mind by observing it. In the time it takes to snap one's fingers, the mind can travel over countless myriads of koṭis of rivers and mountains. Therefore it is said: going far away, wandering alone. Someone asked: The mind has ten great earth dharmas, and the mind is the eleventh. Why is it said: going far away, wandering alone? The reply was: The mind always follows conditions and follows the previous activities. When the mind is in form and sound, there is no smell, taste, touch, or dharmas. When the mind is in smell, there is no form, taste, touch, or dharmas. When the mind is in taste, there is no form, smell, touch, or dharmas. When the mind is in touch, there is no form, sound, smell, or taste. When the mind is in dharmas, there is no above five things. When the mind is in form, the mind is the basis of dharmas, just as when a king goes out, he is accompanied by a retinue of attendants. But he is only called the king. This is also like this. The mind is formless and has no nest or cave. It is not seen by the flesh eyes of worldly people. It relies on the five aggregates. When the aggregates disperse, it is separated and has no form. The mind is difficult to tame, like drilling wood to make fire. Therefore the sages left teachings for later generations. Those who want to subdue the mind should use a hundred medicines in the morning, a hundred medicines at noon, and a hundred medicines in the evening. Emptiness, signlessness, wishlessness, stopping, contemplating, and extinguishing are used to treat the mind's illness and make it cured. Those who can do this are called brahman.

Formless and invisible, this is also invisible. Understanding
this phrase, thoughts have a basis. Knowing the
exhaustion of afflictions, this is the world's foremost brahman.

What is formless and invisible? The mind! The mind gives rise to afflictions and brings about calamities for the body, just like an elephant or horse that is unruly and difficult to tame. Those with eyes use whips and sticks to make them know pain, and then they become docile. The mind gives rise to afflictions, leading to hell, hungry ghosts, and animals. Even if one becomes a human, one is born in a lowly and ugly state, hated by others. Therefore it is said: formless and invisible, this is also invisible. Understanding this phrase, thoughts have a basis. Knowing the exhaustion of afflictions, this is the world's foremost brahman. The reason the Buddhas appear in the world is precisely to subdue this evil mind. The Buddhas have compassion for all, their vast compassion universally covers and illuminates without exception. Although dwelling in the world, they are not stained or attached.

Cutting off the river of birth and death, able to endure and transcend, self-awakening and emerging from the moat, this is called a brahman.

Just as practitioners are bound by the five desires, wandering in the river of birth and death, they must rely on the great sage's guidance to reach the other shore from this shore. The Tathāgata's appearance in the world is not without purpose. He must connect with those with karmic affinities before entering parinirvāṇa. The moat refers to the moat of arrogance. Being able to cross this moat is not being bound by arrogance. Being able to possess this is called a brahman. Therefore it is said: cutting off the river of birth and death, able to endure and transcend, self-awakening and emerging from the moat, this is called a brahman.

One should seek to cut off the flow and cross over. A brahman has no desires. Observing one's
own faculties internally, this is called a brahman. Being able to know this is also being a brahman.

Just as practitioners who do not cut off the four currents and four abysses of desire will find it difficult to progress on the path, just as a flooded river will inevitably cause harm, a brahman who is greedy and lustful will die and go to evil paths. Therefore the Tathāgata admonishes them to eliminate greed and explains the origin of desire as being defiled and impure, to be cut off, so that one does not run wild. Being able to possess these practices is called a brahman. Therefore it is said: one should seek to cut off the flow and cross over. A brahman has no desires. Observing one's own faculties internally, this is called a brahman. Being able to know this is also called a brahman.

First removing his mother, the king and the two ministers, conquering all the realms, this is called a brahman.

"First removing his mother" means that the mind flowing with desire is the source. The undefiled consciousness can remove this illness completely without remainder. "King" refers to arrogance, and the two ministers refer to the stealing of precepts and the view of the body. "Conquering all the realms" means being able to remove all the afflictions of the various bonds. Therefore it is called a brahman. Therefore it is said: first removing his mother, the king and the two ministers, conquering all the realms, this is called a brahman.

Not beating the brahman, not releasing the brahman, scolding the beating brahman, scolding the releasing one as well.

As for the so-called brahman, one who attains the path of arahantship should not use hands, swords, or sticks to harm such a true person. "Not releasing the brahman" means that this is a true person who should always be provided with clothing, food, bedding, and medicine for illness, with the four things of offering not being allowed to be lacking. "Scolding the beating brahman" refers to those who commit evil, and "scolding the releasing one as well" refers to those who are also evil people. Not providing them with food, drink, bedding, and medicine for illness, but being able to fulfill these practices is called a brahman. Therefore it is said: not beating the brahman, not releasing the brahman, scolding the beating brahman, scolding the releasing one as well.

Those who know the profound Dharma, whether old or young
carefully uphold precepts and faith, like the brahman who worships fire.

In the past, when the Buddha was in the world, he traveled around teaching and transforming. At that time, the bhikṣus were not widely learned. The World-Honored One then had this thought: "Now the bhikṣus are mostly lazy and not diligent. I will also observe the past and future of the three time periods." He knew that in the future there would be bhikṣus who were jealous, angry, and ignorant, not following the teachings of the Way. They would then give rise to slander and harm the Dharma of the Tathāgata, disrespecting their teachers and also not respecting those who expound the Dharma." Therefore the World-Honored One observed the Dharma of the later world and left it in the middle, fearing that there would be old and young who would treat each other with superiority and inferiority without distinction. The old relied on their age, and the young relied on their intelligence. The old would say: "What I have seen with my own eyes is not what you know. What you see now is like a firefly." The young would say: "The old are stubborn and dull, with their minds lost and blocked. I don't know where to turn." The Tathāgata taught: "You should uphold the precepts yourself, just like the brahman who serves fire and burns fire in five places. Serving day and night without missing the proper time, offering incense, flowers, silk, and various other things." Therefore it is said: Those who know the profound Dharma do not ask about old or young. Carefully upholding precepts and faith, they are like the brahman who worships fire. Taking refuge in the Honored One among humans is also like serving the fire god.

Those who know the profound Dharma, the teachings of the equally enlightened
ones, carefully uphold precepts and faith, like the brahman who worships fire.

The Tathāgata appears in the world, and after many millions of eons, he appears from time to time. It is truly impossible to encounter a sage. If one can uphold the precepts and faith without losing propriety, it is like the brahman who worships fire. In the past, when the Buddha was in the world, he instructed the bhikṣus: "From now on, you should not recite the texts of non-Buddhist teachings or what is recited and practiced by non-Buddhist practitioners. Why? Because what they present is not the true meaning, nor is it the basis of the ultimate Way." Therefore it is said: Those who know the profound Dharma, the teachings of the equally enlightened ones, carefully uphold precepts and faith, like the brahman who worships fire. Truly taking refuge in the Buddha.

Among their own teachings, the brahman is supreme
All the contaminants are completely exhausted, without remainder.

Or they contemplate feelings, completely exhausted, without remainder.

Or they contemplate the coming together of conditions, completely exhausted, without remainder.

Or they contemplate causes and conditions, completely exhausted, without remainder.

As for those who are outside their own Dharma, those practitioners contemplate and understand all phenomena, without anything not being connected or unknown. It is like how Brahmins know astronomy, geography, the changes in the stars, and all calamities, and contemplate and understand them all. All their taints are completely exhausted without remainder. They contemplate all suffering, whether good or bad, all returning to exhaustion. They contemplate their coming together, which must have the causes and conditions of separation. What is temporary also returns to extinction.

It is like the inner Dharma, the Brahmins are outside. If
they share a bed and bedding, it is like the Po-kou-lo.

As for the so-called inner Dharma, the four truths are truly thus, each distinguished without losing the sequence. The Brahmins consider the inner to be the outer. Therefore it is said: "It is like the inner Dharma, the Brahmins are outside. If they share a bed and bedding, it is like the Po-kou-lo.

It is like the inner Dharma, the Brahmins are outside. Knowing birth, knowing old age, turning to death.

As for the so-called inner Dharma, it does not deceive people, it is one-sided and without inclination, one-sided and without perversity. Only the Tathāgata can transcend this realm, to end his life and no longer accept existence, knowing it as it truly is. Therefore it is said: "It is like the inner Dharma, the Brahmins are outside. Knowing birth, knowing old age, turning to death.

The sun shines during the day, the moon shines at night, armor and weapons shine on the army
meditation shines on the practitioners of the Way, the Buddha appears in the world, shining on all darkness.

"The sun shines during the day" means that when the sun first rises, it emits billions of light rays, causing the light of the stars and moon to no longer shine. If the sun sets, the moon and stars all compete in brightness, illuminating together but their brightness is not the same. It is like the soldiers of a great general facing each other in battle, displaying their might and martial prowess to decide victory or defeat, with the clash of sharp weapons sounding like thunder. The person in meditative concentration can move mountains, fly over mountains, raise dust in the ocean, and touch the sun and moon with their hands, possessing such supernatural powers without boasting. Although these people have such virtues, they are not equal to the Tathāgata. When the Buddha appears in the world, fully endowed with all characteristics, he emits great light that illuminates everywhere. The light reaches everywhere, day and night without interruption. Those who see the light, the deaf, blind, mute, and those suffering from torture, naturally find relief. Therefore it is said: "The sun shines during the day, the moon shines at night, armor and weapons shine on the army, meditation shines on the practitioners of the Way, the Buddha appears in the world, shining on all darkness"

The Brahmins do not have this, they have worries and thoughts of
worries, like turning according to one's wishes, they eliminate doubts here and there.

The Brahmins do not have this, they are attached to the Dharma of excellence, seeing happiness they do not rejoice, seeing suffering they do not grieve, like turning according to one's wishes, they always contemplate goodness and eliminate evil by themselves, attaining the noble truths and distinguishing the afflictions. Therefore it is said: "The Brahmins do not have this, they have worries and thoughts of worries, like turning according to one's wishes, they eliminate doubts here and there"

Giving rise to various profound dharmas, the Brahmins practice and enter into meditation
able to resolve the net of doubts, knowing the suffering of the body.

When the Tathāgata, the Perfectly Enlightened One, first attained Buddhahood, for seven days he was absorbed in meditative concentration, contemplating the twelve links of dependent origination, discerning their arising and cessation one by one. At that time, the Tathāgata arose from samādhi and spoke this verse:

Giving rise to various profound dharmas, the Brahmins practice and enter into meditation
able to resolve the net of doubts, knowing the suffering of the body.

"As I have practiced and accumulated, I have now attained perfect enlightenment, which is true and not false." The Brahmins practice and enter into meditation, eliminating all evil dharmas and destroying the net of doubts. They attain unobstructed wisdom in the profound dharmas, have mastery in their thoughts, deeply know the end of suffering, and deeply know the Dharma of the combination of causes and conditions, which is deceptive and not real. Summarizing the essentials, one should contemplate the Dharma of causes and conditions, and also contemplate the Dharma of cessation. All dharmas arise from the combination of causes and conditions, and all dharmas arise from feelings. One should know that by extinguishing and ceasing, one does not create any taints.

Giving rise to various profound dharmas, the Brahmins practice and enter
into meditation, illuminating all worlds, like the sun in the sky.

The Dharma can perfect a person, while non-Dharma cannot. Day and night, one contemplates without letting go of it from the mind. The actions of body, speech, and mind do not falsely violate it. Being able to accomplish such a Dharma, one can illuminate all dharmas. One gives all that one has attained to sentient beings, just as the sun in the sky universally illuminates. Those who see it are not without being illuminated by its light. Therefore, it is said: Giving rise to various profound dharmas, the Brahmins practice and enter into meditation, illuminating all worlds, like the sun in the sky.

Giving rise to various profound dharmas, the Brahmins practice and enter into meditation, able
to repel the armies of Mara, just as the Buddha is free from all defilements.

"Giving rise to various profound dharmas" means that the Tathāgata, having attained perfect enlightenment, is fully endowed with the thirty-seven factors of the path. The actions of body, speech, and mind are in accord with the undefiled. Subduing the armies of Mara, advancing and retreating at the right time, the Tathāgata, the Perfectly Enlightened One, is free from all afflictions.