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T1 The Canonical Book of the Buddha’s Lengthy Discourses, Vol. III

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Sutra 24

Kevaddha

(Dīgha Nikāya 11: Kevaṭṭa Suttanta)

Thus have I heard. Once, when the Buddha sojourned in the Pāvārikamba forest near the town of Nālandā, accompanied by one thousand two hundred and fifty bhikṣus, a son of a wealthy family, who was called Kevaddha, visited the Buddha's resting place. After bowing his head at the Buddha's feet he took a seat to one side. Then Kevaddha, the son of a wealthy family, said to the Buddha: Very good, sir. O World-honored One, I beseech Your Reverence to command the venerable bhikṣus to manifest their superhuman faculties and demonstrate their supernormal powers before the brāhmaṇas and sons of wealthy families and householders who have come to visit you. The Buddha replied:

[O Kevaddha,] I do not give my disciples any superhuman faculties or supernormal powers so that they can demonstrate them before brāhmaṇas, sons [or daughters] of wealthy families, or householders. I only teach them how to contemplate the path in seclusion, and if they make progress [in the path], to keep it to themselves, and if they should transgress while on the path, to explicitly acknowledge it [in public]. Kevaddha, son of the wealthy man Changxiao, again said to the Buddha: O World-honored One, I beseech Your Reverence to command the venerable bhikṣus to manifest their superhuman faculties and demonstrate their supernormal powers before the brāhmaṇas, the sons [and daughters] of wealthy families, and householders who have come to visit you, sir. The Buddha again replied:

[O Kevaddha,] I do not give my disciples any superhuman faculties or supernormal powers so that they can demonstrate them before brāhmaṇas, 75

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the sons [and daughters] of wealthy families, or householders. I only teach them how to contemplate the path in seclusion, and if they make progress [in the path], to keep it to themselves, and if they should transgress while on the path, to explicitly acknowledge it [in public]. Kevaddha, son of the wealthy man Changxiao, said to the Buddha: I have no doubt whatsoever about the superhuman faculties [that have been attributed to Your Reverence and the venerable bhikṣus], sir. However, in this town of Nālandā, which is prosperous and whose populace is large, I thought it would be beneficial to show your supernormal powers to the people, since the propagation of the Dharma can be accomplished [far more quickly] when such demonstrations convince the people to convert, sir. The Buddha again replied:

I do not give my disciples any superhuman faculties or supernormal powers so that they can demonstrate them before brāhmaṇas, the sons [and daughters] of wealthy families, or householders. I only teach them how to contemplate the path in seclusion, and if they make progress [in the path], to keep it to themselves, and if they transgress while on the path, to explicitly acknowledge it [in public].

Why? Because there are three kinds of supernormal power (prātihārya): namely, (1) magical performance (ṛddhi-pāda-prātihārya), (2) reading others' minds while preaching (ādeśanā-prātihārya), and (3) the miracle of teaching (anuśāsanī-prātihārya, destroying the vices of the admonished). What is magical performance? O son of the wealthy, some bhikṣus acquire this supernormal power in order [to change their physical form into other forms]. From their one body, they can generate multiple identical bodies or collapse the many back to one. They can [instantaneously] cross rivers and hills as freely as they wish, be it near or far, and go through walls and rocks without obstruction, just like flying through the air. They can leap up and fold their legs to sit in the lotus posture in midair, like a flying bird. They can disappear into the ground or reappear out of it, as if it were the surface of water. They can walk on water as if walking on the ground, or emit fiery flames from their body like a huge bonfire, or 76

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grasp the sun and moon by the hand and reach to the height of Brahmā Heaven. To wealthy people or householders endowed with devotion and good faith, such a bhikṣucould demonstrate the innumerable kinds of supernormal power even to the point of reaching up to Brahmā Heaven. He could influence a devotee to say to another householder, a nonbeliever, "I have seen a bhikṣudemonstrate his supernormal power even to the point of reaching up to Brahmā Heaven.

" The nonbeliever, however, could

reply,

"I have heard of a Gāndhārī magic that enables a person, as you have witnessed, to show off innumerable magical transformations, even to the point of reaching up to Brahmā Heaven.

The Buddha continued,

be derogatory in nature?"

Kevaddha replied,

The Buddha said:

"Don't you find the words of the nonbeliever to "Yes, I do indeed regard his words as derogatory, sir. "

O son of a wealthy family, their [compliance with my teaching] is itself a manifestation of their supernormal power.

What is the second supernormal power, that of reading others' minds while preaching (ādeśanā-ṛddhipāda)? Through this power, bhikṣus can manifest innumerable ways to read the mind of others. They can know the entire content of their thoughts, even their hidden, undisclosed deeds, without exception. To wealthy people or householders endowed with devotion and good faith, such a bhikṣucould offer to demonstrate the innumerable kinds of supernormal power by reading the minds of others. He could thus influence a devotee to say to another householder, a nonbeliever, "I have

seen a bhikṣudemonstrate his supernormal power by reading the minds of others.

" The nonbeliever, however, could reply,

"I have heard of a Gān dhārī magic that enables a person, as you have witnessed, to exhibit supernormal power by reading the minds of others, so that everything, even hidden, undisclosed deeds, is known without exception. "

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What do you think, O son of a wealthy family? Don't you find these words to be derogatory in nature?

Kevaddha replied,

The Buddha said:

"Yes, I do indeed regard those words as derogatory, sir. "

For this very reason, I have not permitted the bhikṣus to reveal supernormal capacities to anyone. I only teach them how to contemplate the path in seclusion, and if they make progress [in the path], to keep it to themselves, and if they should transgress while on the path, to explicitly acknowledge it [in public]. This is how it has been. O son of the wealthy, their [compliance with my teaching] is itself a manifestation of their supernormal power. What is the miracle of teaching? O son of a wealthy family, suppose that a Buddha who is recognized with the ten supreme titles, such as One Perfected in Practice, One Liberated from Attachment, Perfectly Enlightened One, and so on, should appear in this world, and that among all the gods and humans, and all the evil ones and their lord, and the śramaṇas and brāhmaṇas too, he alone has directly experienced the realization of enlightenment and has been teaching others [how to realize that goal]. When he expounds on religion, his words should be good in the beginning, good in the middle, and also good in the end. All the words he utters should invariably be endowed with true meanings and real essences, and in accord with his practice of pure and genuine austerity. If anyone, whether a wealthy person or a householder, is inspired to hold a serene conviction in the Buddha's words after listening to this teaching, and having acquired that conviction, looks to the substance of his life and thinks, "I should not

remain a householder. If I continue in domestic life, I will always have to deny my convictions and will never take up the practice of pure and genuine austerity—no, I would rather shave my head, moustache, and beard, put on the three robes of a mendicant, and leave the householder's life to follow the discipline of the path. I will strive to attain all the meritorious virtues, even up to realizing the three supernormal powers, so that the state of darkness and ignorance can be annihilated to produce the great wisdom and illumination. Why? Because this final realization can only be achieved through the mindfulness and concentration found in diligent endeavor, practice in seclusion, and freedom from worldly mentality" —if

Sutra 24

one should think in this way, O son of a wealthy family, that is the miracle of teaching as manifested by the bhikṣus.

Thereupon, Kevaddha, the son of a wealthy family, said to the Buddha, "Sir, supposing that is the case, is every bhikṣuendowed with these three supernormal powers?"

The Buddha replied:

I did not say that I have many bhikṣus and some of them have acquired the three supernormal powers, O son of a wealthy family. Among the members of the sangha there are some bhikṣus who think to themselves, "How can the four material elements, namely, earth, water, wind, and fire, be brought to cessation?" One of the bhikṣus immediately set out for heaven, and at the abode of the four guardian princes asked them the same question,

"How can the four material elements, namely, earth, water, wind, and fire, be brought to cessation?" O son of a wealthy family, the four guardian princes replied,

"We do not know how the four material elements

can be brought to cessation. There is another heaven above us, called Trāyastriṃśa Heaven, whose resident gods are known for their subtle intelligence and great wisdom. [We are certain] they would know how the four material elements can be brought to cessation. "

After receiving this answer, the bhikṣuonce again set off toward a higher heaven. Upon reaching Trāyastriṃśa Heaven, he asked the resident gods,

"How can the four material elements of this body be brought to cessation?" The Trāyastriṃśa gods replied, "I do not know how the four

material elements can be brought to cessation. There is another heaven above us, called Yama Heaven, where the resident gods are known to have subtle intelligence and great wisdom. [We are certain] they would know how the four material elements can be brought to cessation. "

At once, the bhikṣuwent up higher [to Yama Heaven] and asked the same question, only to receive the same reply: they did not know. In this manner, he continued to travel upward, questioning the gods of Tuṣita Heaven, Nirmāṇarati Heaven, and Paranirmitavaśavartin Heaven. All of them made the same reply, including the last,

"We do not know how the

four material elements can be brought to cessation. There is another heaven above us, called Brahmakāyika Heaven, whose resident gods are known 79

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to have subtle intelligence and great wisdom. They are called the Brahmakāyika gods, and [we are certain] they would know how the four material elements can be brought to [total] cessation once for all. "

The bhikṣupromptly set off again to reach Brahmā Heaven, and upon his arrival he asked the same question to the residents of that heaven, "How can the four material elements, namely, earth, water, wind, and fire, be brought to total cessation?" The resident gods replied, "We do not

know how the four material elements can be brought to cessation. But the great Brahmā, who rules a thousand worlds and has no equal, who is honorable, heroic, rich, and noble and has absolute freedom as the creator of all things and the one ancestor of all sentient beings, [certainly] must know how the four material elements can be brought to total cessation. "

So the bhikṣuasked,

"Where is the great lord Brahmā?" And the resident gods of Brahmā's realm replied,

"We do not know where he is right now.

We expect that he will appear before too long. "

In a moment, the great lord Brahmā suddenly appeared. O son of a wealthy family, the bhikṣuapproached Brahmā and asked the same question, "Sir, how can the four material elements of this body, namely, earth, water, wind, and fire, be brought to total cessation?" Lord Brahmā replied,

"I am Lord Brahmā, whom no one can surpass. I rule a thousand worlds as the honorable, heroic, rich, and noble creator of all things, who is endowed with absolute freedom and is the one ancestor of all sentient beings.

The bhikṣusaid to Lord Brahmā,

"That was not the answer to my question, sir. I asked, 'How can the four material elements, namely, earth, water, wind, and fire, be brought to total cessation?'" O son of a wealthy family, Lord Brahmā once again made the same reply,

The bhikṣusaid again,

"That was not the answer to my question, sir. What I asked was,

'How can the four material elements, namely, earth, water, wind, and fire, be brought to total cessation?'" 80

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O son of a wealthy family, even on the third exchange, Lord Brahmā could not tell the bhikṣuhow the four material elements could be brought to total cessation.

The great lord Brahmā then took the bhikṣuby his right hand and led him to a secluded place, where he said,

"O bhikṣu, since the residents of

this Brahmā Heaven all say in unison that I have supreme wisdom and there is nothing I do not know, I cannot tell you in public that I do not know how the four material elements can be brought to total cessation, nor can I say in public that I cannot tell you that. "

Again, he continued,

"You are foolish to have left the Tathāgata behind while coming to pose this question to the heavenly gods. You should return to the Tathāgata and ask him your question. Whatever the Buddha may say in reply you must keep it in mind.

Again, he went on,

"The Buddha is now at rest in Anāthapiṇḍika Monastery in Prince Jeta's Grove near the city of Śrāvastī. You should go there and ask him your question.

O son of a wealthy family, that bhikṣuimmediately disappeared from Brahmā Heaven and in an instant, as swiftly as a wrestler can bend his arm and straighten it, returned to Anāthapiṇḍika Monastery in Prince Jeta's Grove near the city of Śrāvastī. He came to me, and after bowing his head to my feet, he took a seat to one side and asked, "O World-honored

One, how can those four material elements, namely, earth, water, wind, and fire, be brought to total cessation?"

I replied,

"O bhikṣu, you have acted like a merchant who carries a falcon perched on his elbow and to practice falconry he takesa boat out to sea and releases it from the middle of the ocean. When the bird is released it will fly to the east, west, north, and south, and once it finds land it will stop; if there is no land, it will return to the boat. O bhikṣu, you are just like that—you went higher and higher to pose an inquiry to Brahmā, yet you were unable to obtain the right answer and now you have come back to me. I shall let you come to rest with your question. "

I then composed a verse for the bhikṣu:

How can the four material elements,

Earth, water, wind, and fire, be brought to total cessation? 81

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How can anything that is neither rough nor fine, Neither long nor short, neither beautiful nor ugly, Be brought to total cessation?

How can anything that is neither sentient nor material Be brought to total cessation, without remainder? The answer should be given:

Consciousness has no form and is immeasurable and self-luminous. When consciousness ceases to be,

The four material elements also cease, and So do rough and fine, beautiful and ugly, equally cease to be. Here both sentient principle and material elements cease to be. When consciousness ceases to be, the rest also ceases to be. Kevaddha, the son of a wealthy family, said to the Buddha, "O Worldhonored One, what is that bhikṣu's name? Under what title should I keep this sutra, sir?"

The Buddha replied,

"That bhikṣuis called Ashiyi, and under that name you should keep this sutra in mind.

Then, having heard the Buddha's teaching, Kevaddha, the son of a wealthy family, was delighted to receive it, and he reverentially carried out what the Buddha taught.

[End of Sutra 24: Kevaddha]

Sutra 25

A Naked BrāhmaṇaAscetic

(Dīgha Nikāya 8: Kassapa-sīhanāda Suttanta)

Thus have I heard. Once, when the Buddha was staying in the Deer Forest near Kaṇṇakaṭṭha in the country of Ujuññā, accompanied by one thousand two hundred and fifty bhikṣus, a naked brāhmaṇaascetic whose family name was Kāśyapa (Pāli Kassapa) came to visit the World-honored One. He bowed cordially and took a seat to one side. Then he said: Sir, I have heard the following: "The śramaṇaGautama rejects any and all kinds of sacrificial rites and disparages those engaged in ascetic practice as vulgar and impure.

" O Gautama, when someone says,

"The śramaṇa

Gautama rejects any and all kinds of sacrificial rites and disparages those engaged in ascetic practice as vulgar and impure,

" is he really speaking

the truth and demonstrating the truth of the Dharma, or is he slandering the śramaṇaGautama?

The Buddha replied:

O Kāśyapa, if anyone says,

"The śramaṇaGautama rejects any and all kinds

of sacrificial rites and disparages those engaged in ascetic practice as vulgar and impure,

" he is neither speaking truth nor demonstrating the truth of the Dharma and is entirely intent on slandering me. It is not true. Why? O Kāśyapa, when I observe those engaged in ascetic practice, I know that some will fall into a hell after the dissolution of the body at the end of life, while others who have a good destiny will be reborn in a heaven. I also see that even though some might enjoy their ascetic practice, after the dissolution of the body at the end of life, they are still destined for a hell, while others who enjoy their ascetic life and have a good destiny will be reborn in one of the heavens after the dissolution of the body at the end of life. O Kāśyapa, I have observed and comprehended those born with two opposing destinies as their reward for life on earth. How could I criticize 83

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those ascetics as vulgar and impure? When I assert correctly that something is right, someone may say that it is not right, and if I assert correctly that something is not right, he will say that it is right. O Kāśyapa, in speaking of the truth of religion, śramaṇas and brāhmaṇas have something in common, yet there is a difference between their religious truths.

O Kāśyapa, I have not spoken about the difference between their two truths because śramaṇas and brāhmaṇas do not see that aspect of the truth in the same way.

Those who are learned may think to themselves,

"As to the elements

[of the mind] that the śramaṇaGautama and teachers of other schools agree are evil (akuśala), ignoble, corrupt, and unfit for the wise and saintly, which of them (i.e., the Buddha or the teachers of other schools) can really terminate those evils?"

O Kāśyapa, when people of intelligence examine the problem in this manner and arrive at a conclusion (jian; dṛṣṭi), they say, "The śramaṇa

Gautama alone can terminate those evils.

" O Kāśyapa, when people of

intelligence observe the problem, make deductions, and arrive at their conclusion in this manner, my name is praised.

Again, O Kāśyapa, those who are learned may think to themselves, "As to the elements [of the mind] that the disciples of the śramaṇaGautama and the disciples of teachers of other schools agree are evil, ignoble, corrupt, and unfit for the wise and saintly, which group of disciples can really terminate those evils?"

O Kāśyapa, when people of intelligence examine the problem in this manner and arrive at a conclusion, they say,

"Only the disciples of the

śramaṇaGautama can terminate those evils.

" O Kāśyapa, when people

of intelligence observe the problem, make deductions, and arrive at their conclusion in this manner, it is my disciples whose names are praised. Then, O Kāśyapa, those who are learned may think to themselves, "As

to the elements [of the mind] that the śramaṇaGautama and teachers of other schools agree are clean, genuine, subtle, and fit for the wise and saintly, which of them (i.e., the Buddha or the teachers of other schools) can really promote the good [elements] in the disciplines they practice?" 84

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O Kāśyapa, when people of intelligence examine the problem in this manner and arrive at a conclusion, they say,

"The śramaṇaGautama alone

can promote those good [elements].

" O Kāśyapa, when people of intelligence observe the problem, make deductions, and arrive at their conclusion in this manner, my name is praised. Again, O Kāśyapa, those who are learned may think to themselves, "As

to the elements [of the mind] that the disciples of the śramaṇaGautama and the disciples of teachers of other schools agree are clean, genuine, subtle, and fit for the wise and saintly, which of the two [groups of disciples] can really promote the good [elements] in the displines they practice?" O Kāśyapa, when people of intelligence examine the problem in this manner and arrive at a conclusion, they say,

"Only the disciples of the śramaṇaGautama can promote the good [elements]. " O Kāśyapa, when people

of intelligence observe the problem, make deductions, and arrive at their conclusion in this manner, it is my disciples whose names are praised. O Kāśyapa, when there is a path, there are corresponding methods of practice. When a bhikṣufollows the [prescribed] methods of practice on the path, he will know and see for himself that the śramaṇaGautama is "one who speaks the truth,

" "one who speaks at the proper time,

" "one

who speaks with useful words,

" "one who speaks in accord with the doctrine,

" and "one who speaks in accord with the rules of conduct. "

However, there are impure forms of ascetic practice through which some obtain the title of brāhmaṇa or śramaṇa.What are the impure forms of ascetic practice through which some obtain the title of brāhmaṇaor śramaṇa? O Gautama, some of them go about naked, cover the front of their bodies with both hands, and accept neither evening food nor leftover food, or food placed within a threshold, or between two people, two canes, or two plates (a mortar and pestle?), or from a family who have eaten together, or from any house with a pregnant woman inside, or a dog in front, or where flies are swarming; they will not take food to which they have been invited or from a family that is acquainted with any other ascetic, and they will not accept fish, meat, intoxicants, or anything placed on two plates. They will accept a meal and a drink, and so on, up to the seventh (i.e., to swallow), and then they stop. When they accept almsfood or other helpings, 85

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they do not go beyond the seventh (i.e., swallowing the food). They may partake of one meal a day or a single meal every two or three or four or five or six or seven days. In addition to berries, they may partake of potherbs, rice scum, sesame seeds (or hemp grain), wild rice, cow dung, or antelope dung. From plants, they may partake of roots, leaves, and branches, and hanging fruit or windfall.

They will wear any clothing of poor quality, including those made from shagrass (kuśagrass?) fibers; they will wear bark garments, cover the body with grass, or put on an antelope hide; they will let their hair grow until it covers the body, or wear discarded clothing from a corpse. Some will keep their arms raised at all times, and never sit on a couch or chair, squatting instead; some will retain both moustache and beard even when their head is shaved, or lie down on a bed of thorns or a floor strewn with plant shells, or lie naked on cow dung, or bathe three times a day or three times in a night. Thus do they torture their bodies with extreme physical pain and suffering. O Gautama, these are the ascetic practices that are vulgar and impure, on account of which some obtain the title of śramaṇaor even that of brāhmaṇa. The Buddha said:

O Kāśyapa, those naked ascetics who wear no clothing torture their bodies with innumerable practices. In their way of life no one is endowed with moral virtue or credited with doctrinal insight. In their way of life they are unable to exercise the mind of endeavor, nor can they propagate that way of life universally.

Kāśyapa said to the Buddha:

Sir, what is the [true] state of the śramaṇaand brāhmaṇaendowed with moral virtue and doctrinal insight who seem to surpass all ascetic practices and to abide in the utmost subtlety?

The Buddha said to Kāśyapa,

"Listen attentively to what I say and examine

it carefully. I will explain them.

Kāśyapa replied,

"Yes, O Gautama. It is an opportune time.

The Buddha said:

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When the Tathāgata, One Who is Free From Defilement (Arhat), appears in this world, he directly experiences the subtle bliss that is present throughout the four meditative states of absorption. Why? Through his own efort he maintains concentrated mindfulness, enjoying the transcendence within his mind without slackening in his discipline. O Kāśyapa, this is the state of being endowed with moral virtue and doctrinal insight, and it is of the utmost subtlety, far surpassing all ascetic practices. Kāśyapa said to the Buddha:

O Gautama, even though a bhikṣuendowed with moral virtue and doctrinal insight may surpass all ascetic practices, which discipline is more difficult, that which we have spoken of or that of the śramaṇas and brāhmaṇas, which itself is reputed to be very difficult?

The Buddha replied:

O Kāśyapa, the truths of this world are incommensurate with the Dharma of the Tathāgata. The so-called disciplines of the śramaṇaand brāhmaṇa appear to be difficult, and ascetic practices are obviously difficult, as even a laywoman can know, since the naked ascetics live without clothing and so on, torturing their bodies in every possible way. But what ordinary people cannot know is whether the minds of those ascetics are free of anger or defiled by it whether from hatred or malice. If they should come to know the minds of the ascetics they would not call them śramaṇas or brāhmaṇas. Instead, they simply assume that ascetic practices are difficult to do, and because they do not know the minds of the practitioners, they accept that the way of life of the śramaṇas and brāhmaṇas must also be difficult.

Thereupon, Kāśyapa said:

Then, sir, please tell me about the śramaṇas and brāhmaṇas who are endowed with moral virtue and doctrinal insight and regarded as superior beings of the utmost subtlety.

Then the Buddha said to Kāśyapa,

I say carefully. I shall explain it to you.

"Listen attentively and consider what

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Kāśyapa replied,

The Buddha said:

"Sir, I am ready to hear it.

O Kāśyapa, with a concentrated mind and so on, a bhikṣucomes to realize three kinds of supernormal knowledge; and with the eradication of various forms of ignorance and delusion comes the acquisition of insight, bringing with it the awareness of the total eradication of defilements. How so? Because in the solitary quiescence of a concentrated mind, when discipline and effort do not slacken, this is the result. O Kāśyapa, this is called the acquisition of moral virtue and doctrinal insight by a śramaṇaor brāhmaṇa, and it is of the highest and utmost subtlety.

Kāśyapa said:

O Gautama, although this is why the śramaṇas and brāhmaṇas who acquire moral virtue and doctrinal insight as you have explained are said to be superior to the śramaṇas and brāhmaṇas who follow ascetic practice, the latter's discipline is extremely difficult, so much so that a śramaṇaor brāhmaṇacan hardly tell how difficult it is.

The Buddha replied:

Some lay devotees also practice asceticism. They say, "I shall wear no

clothing from this day forward, and so on, and subject this body of mine to all kinds of torture.

" Someone who subjects his body to austerities,

however, cannot be called a śramaṇaor brāhmaṇajust on that basis. If, because of his ascetic practice, he can be called a śramaṇaor brāhmaṇa, then it cannot be said that the way of life of a śramaṇaor brāhmaṇais very difficult at all. Instead, it is because no one can be called a śramaṇa or brāhmaṇaon account of their ascetic practice that the way of life of a śramaṇaand brāhmaṇais said to be difficult.

The Buddha continued:

Once, long ago, I was in the city of Rājagṛha. In the Saptaparvata cave on the high hill, I taught the brāhmaṇaascetic Nyagrodha the practice of pure and genuine austerity. He was delighted and knew the serenity of genuine faith. He served me offerings with tender care and praised me, and his praise was the primary offering.

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Kāśyapa said:

O Gautama, who would not be delighted, have genuine faith, and praise and serve Gautama with offerings? I too am enraptured and wholeheartedly savor this genuine faith in Gautama. With offerings and praise I will take my refuge in Gautama!

The Buddha said:

Know that there is no moral virtue of any kind or in any human world that can match this most efficacious moral virtue, let alone surpass it. There is no realization of mental concentration, perfect knowledge, apprehension of deliverance, and culminating insight that can be compared to the mental concentration, perfect knowledge, apprehension of deliverance, and culminating insight that is imbued with the most efficacious moral virtue, let alone surpass it.

O Kāśyapa, the lion is a metaphor for the Tathāgata, who has eradicated all defilements and is perfectly enlightened. The Tathāgata is called a lion because when he teaches the Dharma to the assembly of bhikṣus he is totally free of self-regard and free from any fear whatsoever. What do you think, O Kāśyapa? Do you say it is not valiant when the Tathāgata expresses the lion's roar in teaching the Dharma? Do not dare to think so. For the [lion's] roar of the Tathāgata when he teaches is valiant and totally without fear.

O Kāśyapa, do you say that when the Tathāgata valiantly expresses the lion's roar he does not stand within the assembly? Do not dare to think so. For the Tathāgata valiantly expresses the lion's roar from within the assembly of bhikṣus.

O Kāśyapa, do you say that the Tathāgata cannot valiantly express the lion's roar to teach the Dharma from within the assembly of bhikṣus? Do not dare to think so. For the Tathāgata can valiantly express the lion's roar very well to teach the Dharma from within the assembly of bhikṣus. What do you think, O Kāśyapa? Do you say that when the Tathāgata valiantly and fearlessly expresses the lion's roar to teach the Dharma very well to the assembly of bhikṣus, the audience has no unified mind? Do not dare to think so. Why? Because when the Tathāgata valiantly and fearlessly expresses the lion's roar to teach the Dharma very well to the assembly of 89

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bhikṣus, the minds of those who have come to the assembly have listened to the teaching as with one unified mind.

What do you think, O Kāśyapa? Do you say that when the Tathāgata valiantly and fearlessly expresses the lion's roar to teach the Dharma very well to the assembly of bhikṣus, the minds of those who have come to the assembly and listened to the teaching with one unified mind are neither enraptured nor capable of receiving the teaching and faithfully putting it into practice? Do not dare to think so. Why? Because when the Tathāgata valiantly and fearlessly expresses the lion's roar to teach the Dharma very well to the assembly of bhikṣus, the minds of those who have come to the assembly and listened to the teaching with one unified mind are [thoroughly] enraptured to receive the teaching and faithfully put it into practice. O Kāśyapa, do you say that when the Tathāgata valiantly and fearlessly expresses the lion's roar to teach the Dharma very well to the assembly of bhikṣus, those who have come to the assembly and been enraptured to faithfully receive the teaching do not then serve the Tathāgata with offerings? Do not dare to think so. For when the Tathāgata valiantly and fearlessly expresses the lion's roar and so forth, [those who have come to the assembly] and been enraptured to faithfully receive the teaching do establish an occasion to make offerings. O Kāśyapa, do you say that when the Tathāgata valiantly and fearlessly expresses the lion's roar and so forth, [those who have come to the assembly] and faithfully received the teaching and established an occasion to make offerings do not then shave their hair and beards, or don the three robes of a mendicant, or renounce domestic life for the path of religion? Do not dare to think so. Why? Because when the Tathāgata valiantly and fearlessly expresses the lion's roar and so forth, [those who have come to the assembly] shave their hair and beards, don the three robes of a mendicant, and renounce domestic life for the path of religion. O Kāśyapa, do you say that when the Tathāgata valiantly and fearlessly expresses the lion's roar and so forth, [those who have come to the assembly] and renounced domestic life for the path of religion neither perfect the practice of austerity to reach the ultimate abode of peace and safety, nor realize final nirvana? Do not dare to think so. Why? Because when the Tathāgata valiantly and fearlessly expresses the lion's roar and so 90

Sutra 25

forth, [those who have come to the assembly] and renounced domestic life for the path of religion perfect the practice of austerity to reach the ultimate abode of peace and safety, where they realize final nirvana. Thereupon, Kāśyapa said to the Buddha:

What does Your Reverence think, O Gautama? May I renounce domestic life to live in accord with this teaching (i.e., the Dharma), and may I receive higher ordination?

The Buddha replied:

When a follower of a different religious order comes to my sangha and wishes to renounce domestic life to pursue the path in accordance with my teaching, he must remain a probationer for a period of four months, observing [how to conduct the life of the sangha] and must receive the appraisal of its members. After that, he may be allowed to renounce domestic life and receive higher ordination. O Kāśyapa, this is the regular proceeding, and it is simply for the sake of examining the character of a new convert. Kāśyapa said:

[I understand that] when a follower of a different religious order comes to the sangha of the Buddha and wishes to renounce domestic life to pursue the practice of austerity in accordance with his teaching, he must remain a probationer for a period of four months, observing [how to conduct the life of the sangha] and receive the appraisal of its members. After that, he may be allowed to renounce domestic life and receive higher ordination. Now I am willing to take four years to observe [how to conduct the life of the sangha] and receive the appraisal of its members, and only after that will I forsake domestic life and accept higher ordination. The Buddha said to Kāśyapa,

"I have already said that it [this process] is

only to appraise the character of a new convert.

At the right time, Kāśyapa renounced his former way of life and received higher ordination. Not long after he began his matchless practice of austerity, which he pursued with a pure and faithful mind, he directly experienced the termination of the cause of birth and death in the present life; his practice of 91

Sutra 26. Knowledge of the Three Vedas

austerity was complete; that which must be done [for religious salvation] was accomplished; and, having realized the ultimate state of arhatship, there was for him no more [re]birth.

Then, having heard the Buddha's teaching, Kāśyapa was delighted to receive it, and he reverentially carried out what the Buddha taught. [End of Sutra 25: A Naked BrāhmaṇaAscetic]

Sutra 26

Knowledge of the

Three Vedas

(Dīgha Nikāya 13: Tevijja Suttanta)

Thus have I heard. Once, when the Buddha was visiting the communities of the country of Kauśala, accompanied by one thousand two hundred and fifty bhikṣus, he stopped overnight in a brāhmaṇavillage called Icchānaṅkala. There was a brāhmaṇacalled Puṣkarasvādi in that village. It happened that a fellow brāhmaṇacalled Tārukkha was visiting Icchānaṅkala at that time to take care of some business. Puṣkarasvādi had been born into a pure family line of seven generations and had never been slighted by anyone. He was thoroughly versed in the three ancient collections of hymns (Vedas) and had detailed knowledge of the various brāhmaṇascriptures as well as a comprehensive command of the subtleties of secular literature. He was also well trained in reading the physiognomy of magnanimous personalities, in divining good and bad omens, and in conducting ceremonial proceedings and sacrificial rites. He had five hundred student disciples and never tired of teaching them. His most able student, called Vāseṭṭha, had also been born into a pure family line of seven generations and was never slighted by anyone. He too was thoroughly versed in the three ancient collections of hymns (Vedas), well trained in reading the physiognomy of magnanimous personalities and in conducting ceremonial proceedings and sacrificial rites, and [like his teacher] he also had five hundred student disciples and never tired of teaching them. The brāhmaṇaTārukkha too was from a pure family line of seven generations and was not slighted by anyone in society. He was thoroughly versed in the three ancient collections of hymns (Vedas) and had detailed knowledge of the various brāhmaṇascriptures as well as a comprehensive command of the subtleties of secular literature. He was also well trained in reading the physiognomy of magnanimous personalities, in divining good and bad omens, 93

105a

and in conducting ceremonial proceedings and sacrificial rites. He had five hundred student disciples and never tired of teaching them. His most able student, called Bhāradvāja, was also from a pure family line of seven generations and was never slighted by anyone. He too was thoroughly versed in the three ancient collections of hymns (Vedas), well trained in reading the physiognomy of magnanimous personalities and in conducting ceremonial proceedings and sacrificial rites, and [like his teacher] he also had five hundred student disciples and never tired of teaching them. One morning, the two students Vāseṭṭha and Bhāradvāja got together in a [nearby] grove and engaged in argument, mutually criticizing each other as to whose doctrine was right and whose was wrong. Vāseṭṭha said to Bhāra dvāja: The path I follow must be right because it will enable us, when we leave this world, to reach Brahmā Heaven. That is the doctrine [my great teacher] Puṣkarasvādi teaches.

Bhāradvāja said:

The path I follow must be right because it will enable us, when we leave this world, to reach Brahmā Heaven. That is the doctrine my great teacher Tārukkha teaches.

Vāseṭṭha resolutely maintained the absolute truth of his path, while Bhāradvāja too resolutely maintained the absolute truth of his path. Arguing in this manner, they could not determine who was right and who was wrong. Vāseṭṭha then said to Bhāradvāja:

The śramaṇaGautama, son of the Śākya clan, having renounced domestic life and realized the ultimate goal of religion, has been visiting the communities of Kauśala and is staying over in the forest outside the village. Gautama is renowned and [his accomplishment] has been proclaimed everywhere, in all lands under the sky, as worthy of the ten supreme titles, namely, One Perfected in Practice (Tathāgata), One Liberated from Attachment (Arhat), Perfectly Enlightened One (Samyak-saṃbuddha), and so on. Among all the gods and humans, as well as all the evil ones and their lord, and the śramaṇas and brāhmaṇas too, he alone has directly experienced the realization of enlightenment. When he expounds on religion, 94

Sutra 26

his words are good in the beginning, good in the middle, and good in the end. All the words he utters are invariably endowed with true meanings and real essences, and they are in accord with his practice of pure and genuine austerity. We should visit this sage and pay him our respects. I have also heard that the śramaṇaGautama knows the path that leads to Brahmā Heaven and can teach it to others, since he is always conversing with Lord Brahmā. Why don't we visit him to settle our dispute? Whatever the śramaṇaGautama tells us, we will accept it with due respect and carry it out.

After walking out to the forest together, Vāseṭṭha and Bhāradvāja reached the World-honored One and greeted him with a bow, then sat to one side. The World-honored One immediately knew the thoughts in their minds and said to Vāseṭṭha:

You two have been in the grove since early this morning engaging in argument and criticizing each other as to who is right and who is wrong. When one of you asserted,

"The path I follow must be right, because it will

enable us, when we leave this world, to reach Brahmā Heaven. That is the doctrine [my great teacher] Puṣkarasvādi teaches, " the other also

asserted,

"The path I follow must be right, because it will enable us, when we leave this world, to reach Brahmā Heaven. That is the doctrine my great teacher Tārukkha teaches.

" In this manner, both of you have repeatedly criticized each other as to whose path represents the absolute truth. Is this not so?

Hearing these words of the Buddha, Vāseṭṭha and Bhāradvāja were frightened, and every hair on their bodies stood on end. They thought to themselves, "The śramaṇaGautama has supernormal powers and knows the minds of others. He has already stated the subject of our dispute. "

Then Vāseṭṭha said to the Buddha:

The path that I follow and the path that [my colleague] follows each claim to be absolutely true, giving us the ability to reach Brahmā Heaven when we leave this world. Sir, should the doctrine that Puṣkarasvādi teaches be regarded as absolutely true, or should the doctrine that the brāhmaṇa Tārukkha teaches be regarded as absolutely true?

105b

The Buddha replied:

O Vāseṭṭha, since it is you who asks if this path and the other path each claim to be absolutely true, enabling anyone who leaves this world to reach Brahmā Heaven, why did you two have to go off into a grove from early this morning to engage in repeated argument as to whose path is true and whose is false?

Vāseṭṭha replied:

The brāhmaṇas who are well versed in the three Vedas teach different paths, such as the path willed by the omnipotent Īśvara (chizaiyudao), or the path of self-will (chizuodao), or the path of Brahmā, and these paths are regarded as equally leading to Brahmā Heaven. O Gautama, the different paths are like roads maintained by different villages, yet they all eventually reach the capital. The Buddha said,

"Are you sure that the different paths are really depicted as equally reaching Brahmā Heaven?" Vāseṭṭha replied,

"Yes, all of them [eventually] reach Brahmā Heaven, sir. "

The Buddha repeated the question, "Do the different paths really lead to Brahmā Heaven without exception?" Vāseṭṭha replied,

"Yes, sir.

After verifying his answer, the Buddha said to Vāseṭṭha, "Among the

brāhmaṇas who are well versed in the three Vedas, is there anyone who has really seen Brahmā?"

Vāseṭṭha replied,

"No, no one has seen that god, sir. "

The Buddha continued,

"What do you think, O Vāseṭṭha? Did anyone who preceded the experts who are well versed in the three Vedas see Brahmā?" Again he replied,

"No, none of them has seen Brahmā, sir. "

The Buddha said:

What do you think, O Vāseṭṭha? Did any of the ancient brāhmaṇas who excelled in chanting the Vedic hymns or teaching the hymns, songs, and verses really witness Brahmā [with their own eyes]? For instance, did the sages Aṣṭaka, Vāmaka, Vāmadeva, Vaiśyamitra, Aṅgirasa, Yamataggi (Pāli), Boboxi, and Kāśyapa, Aruṇa, Gautama, Shouzhi, and Poluosuntuo themselves all see Brahmā? 96

Sutra 26

Vāseṭṭha replied, The Buddha continued: "No, they did not, sir. "

If none of the brāhmaṇas who were well versed in the three Vedas saw Brahmā, nor any of their teachers, or any of the ancient sages such as Aṣṭaka and so on, then you should realize that the doctrines they teach must all be considered unreal. The Buddha continued: It is just like a philanderer bragging about his conquest of some imaginary beauty by praising her sexual prowess. When others ask, "How do you

know her? Is she in the east, west, north, or south?" he replies, "I don't

know.

" Again, when others ask, "Where can she be found—in what town, district, or village?" he replies, "I don't know.

" When they ask,

"What is

her family? Is she from a kṣatriyafamily, or from a brāhmaṇa,vaiśya,or śūdrafamily?" he again replies, "I don't know.

" And when they ask, "How

does she look? Is she tall or short, stout or delicate, dark or light? Is she beautiful or ugly?" he again replies, "I don't know.

O Vāseṭṭha, could the woman about whom the man is bragging really be regarded as real? Vāseṭṭha replied, "No, she cannot be regarded as real, sir. "

The Buddha said,

"Exactly, O Vāseṭṭha. In [just the same way,] the god Brahmā whom the brāhmaṇaexperts in the three Vedas praise cannot be considered real.

[The Buddha continued:] What do you think, O Vāseṭṭha? Suppose the brāhmaṇaexperts in the three Vedas watch the sun and moon as they rise and set, and pay their respects to those heavenly bodies with both palms joined and with offerings, and then assert their doctrine that one can leave this world and reach the abode of the sun and moon by following practices similar to theirs, do you agree that their path is absolutely true and will enable you to leave this world to reach the abode of those heavenly bodies? [Vāseṭṭha] replied: 97

105c

Sir, the brāhmaṇaexperts in the three Vedas, despite watching the sun and moon as they rise and set and paying respects to the heavenly bodies with both palms joined and with offerings, cannot claim that their path is absolutely true and will enable us to leave this world and reach the abode of those heavenly bodies.

[The Buddha continued:]

Exactly, O Vāseṭṭha. The brāhmaṇaexperts in the three Vedas watch the sun and moon as they rise and set, pay their respects to these heavenly bodies with both palms joined and with offerings, and assert the doctrine that one can leave this world and reach the abode of the sun and moon by following practices similar to theirs. However, they cannot claim that their path is absolutely true and will enable their followers to leave this world and reach the abode of those heavenly bodies. Yet wouldn't there be something specious in continuing to follow the same practice of paying respects [to the heavenly bodies as they rise and set] by joining palms and making offerings?

[Vāseṭṭha] replied,

The Buddha went on:

"Exactly, O Gautama. It would be specious, sir. "

Taking another example: Suppose a man sets up a ladder in an empty spot. Others ask,

"What are you doing setting up a ladder in an empty spot?" The man replies,

"I wish to ascend to the next floor of the building. " The

others ask,

"What building? Is it in the east, west, north, or south?" He replies,

"I do not know.

" What do you think, O Vāseṭṭha? Wouldn't it be fanciful to set up a ladder in an empty spot and try to climb to the next floor of an imaginary building?'

[Vāseṭṭha] replied,

The Buddha said:

"Exactly, sir. Such behavior is fanciful. "

It is the same as with the brāhmaṇaexperts in the three Vedas. What they teach is fanciful and unreal.

O Vāseṭṭha, the five kinds of desirable sense objects are [fundamentally] undefiled and can be enjoyed [in ordinary life]. What are the five? The visual faculty in the eyes perceives its object and the sense of sight is gratified. In 98

Sutra 26

a similar manner, the [sense] faculties of the ear, nose, tongue, and physical body come into contact with their respective objects, and the senses of sound, smell, taste, and touch are gratified. The subjective agent or "self, "

however, brings about attachment, bondage, and entrapment. Those brāhmaṇaexperts in the three Vedas are defiled by the five kinds of sensual desire; they are strongly attached [to the sense objects] but cannot see this fault, nor do they know the means of transcendence, and thus they are bound by the five kinds of sensual desire. While they may conduct their ceremonial rites correctly in reference to the sun and moon, water and fire, and chant,

"May you come to me and take me to be born in Brahmā Heaven,

" it would be impossible.

O Vāseṭṭha, it is like crossing the Aciravatī River. When the water is placid even ravens on its bank and other birds can drink from it. Suppose, however, that a person who is heavily chained on one side of the river calls out to the yonder shore,

"Come, come to me. I want to cross over to the other bank.

" How could that yonder shore come any nearer? Could that person really cross the river in that way? [Vāseṭṭha] replied,

The Buddha continued:

"It would be impossible, sir.

O Vāseṭṭha, the five kinds of desirable sense objects are [fundamentally] undefiled and can gratify the senses. From the standpoint of rules for the wise and saintly, however, the objects of the senses can be forms of bondage. The brāhmaṇaexperts in the three Vedas are entrapped by them. Thoroughly bound, they do not see their fault or know how to transcend it. While they may conduct their ceremonial rites correctly in reference to the sun and moon, water and fire, and chant,

"May you come to me and take me to be

born in Brahmā Heaven,

" that, after all, would be impossible. O Vāseṭṭha, it is like crossing the Aciravatī River. When the water is placid even ravens on its bank and and other birds can drink from it. Suppose, however, that someone wishes to cross the river; could he ever do so if he will neither use his own hands [to swim], nor rely on a boat or raft? [Vāseṭṭha] replied,

[The Buddha continued:]

"He cannot do so, sir.

106a

106b

It is just the same with the brāhmaṇaexperts in the three Vedas, because without following the path of pure and genuine austerity of the śramaṇas, they wish instead to reach Brahmā Heaven by relying on defective practices that are neither pure nor genuine, and it is impossible. O Vāseṭṭha, it is like when the river floods because of a sudden torrent in the mountains, which can sweep people away if there is neither a boat, a raft, or a bridge available. Now suppose a traveler wishes to cross the river, but he sees the river flooding because of the sudden torrent in the mountains and people being swept away for lack of a boat, raft, or bridge. He thinks to himself,

"I can build a raft by gathering wood and grass and tying it together tightly, and then by using my own strength I should be able to cross the river.

" He immediately finds the materials, ties them together very tightly, and applies his own strength to cross the river safely. O Vāseṭṭha, it is the same with the case in question. If a bhikṣuabandons practices that are neither suitable for a śramaṇanor pure and genuine, and adopts the pure and genuine practice that is suitable for a śramaṇa, it is then possible for him to be born in Brahmā Heaven. [The Buddha continued,] "What do you think, O Vāseṭṭha? Is there anger in Brahmā?"

Vāseṭṭha replied,

"No, sir.

[The Buddha] again asked,

the three Vedas?"

Vāseṭṭha replied,

"Yes, sir.

[The Buddha continued:]

"Is there anger in those brāhmaṇaexperts in O Vāseṭṭha, Brahmā has no anger whereas those [brāhmaṇas invariably] have anger. Those who have no anger and those who have anger cannot be mixed together, nor can they realize deliverance together, nor can they share the same destiny. Because of these differences, the god Brahmā and those brāhmaṇas cannot abide in the same place. [The Buddha continued,] "What do you think, O Vāseṭṭha? Is there hatred in Brahmā?"

Vāseṭṭha replied,

"No, sir.

"Is there hatred in those brāhmaṇaexperts in the three Vedas?" 100

Sutra 26

Vāseṭṭha replied,

"Yes, sir.

[The Buddha continued:] O Vāseṭṭha, Brahmā has no hatred, whereas those [brāhmaṇas invariably] have anger. Those who have no hatred and those who have hatred cannot be mixed together, nor can they realize deliverance together, nor can they share the same destiny. Because of these differences, the god Brahmā and those brāhmaṇas cannot abide in the same place. [The Buddha continued,] "What do you think, O Vāseṭṭha? Is there resentment in Brahmā?" Vāseṭṭha replied,

"No, sir.

[The Buddha] again asked, "Is there resentment in those brāhmaṇaexperts in the three Vedas?" Vāseṭṭha replied,

"Yes, sir.

[The Buddha continued:] O Vāseṭṭha, Brahmā has no resentment whereas those [brāhmaṇas invariably] have resentment. Those who have no resentment and those who have resentment cannot be mixed together, nor can they realize deliverance together, nor can they share the same destiny. Because of these differences, the god Brahmā and those brāhmaṇas cannot abide in the same place. [The Buddha continued,] "What do you think, O Vāseṭṭha? Does Brahmā enjoy family and wealth?" Vāseṭṭha replied,

"No, sir.

[The Buddha] again asked, "Do those brāhmaṇaexperts in the three Vedas enjoy family and wealth?" Vāseṭṭha replied,

"Yes, sir.

[The Buddha continued:] O Vāseṭṭha, Brahmā has neither family nor wealth, whereas those [brāhmaṇas invariably] have both. Those who have neither family nor wealth and those who have family and wealth cannot be mixed together, they cannot realize deliverance together, and they cannot share the same destiny. Because of these differences, the god Brahmā and those brāhmaṇas cannot abide in the same place. 101

106c

[The Buddha continued,] "What do you think, O Vāseṭṭha? Does Brahmā have total freedom?" Vāseṭṭha replied,

"Yes, sir.

[The Buddha] again asked, "Do those brāhmaṇaexperts in the three Vedas have total freedom?" Vāseṭṭha replied,

"No, sir.

[The Buddha continued:] O Vāseṭṭha, Lord Brahmā has total freedom whereas those brāhmaṇaexperts in the three Vedas have no freedom. Those who have total freedom and those who have no freedom cannot be mixed together, they cannot realize deliverance together, and they cannot share the same destiny. Because of these differences, the god Brahmā and those brāhmaṇas cannot abide in the same place. Those brāhmaṇaexperts in the three Vedas might not be able to reply in detail when others pose questions on something profound. Is that not so? Vāseṭṭha replied,

"Yes, that is correct, sir. "

Vāseṭṭha and Bhāradvāja then spoke in unison: Setting these matters aside for a moment, we have heard that the śramaṇa Gautama knows the path that leads to Brahmā Heaven and can teach it to others, since he is always conversing with Lord Brahmā. O śramaṇa Gautama, we earnestly request that Your Reverence reveal to us the path to Brahmā Heaven and explain it in detail on our behalf. The Buddha said to Vāseṭṭha, "Now I shall ask you, and you must answer. What do you think, O Vāseṭṭha? Is the country of Manasākaṭa near or far from here?"

[Vāseṭṭha] replied,

"It is rather near, sir. "

[The Buddha continued:] If a person has grown up in that country and others ask him about the roads there, what do you think, Vāseṭṭha? When the person who has grown up in that country answers a question about the roads there, should anyone doubt his answer?

[Vāseṭṭha] replied,

"No, there should be no doubt whatsoever. Why is this? Because that person grew up in that country, sir. "

102

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The Buddha said:

Even if the person had really grown up in that country, others might still raise some doubt about his answer. But when someone comes to ask me about the path to Brahmā Heaven, there should be no doubt whatsoever. Why? Precisely because I am always teaching the path to Brahmā Heaven. Vāseṭṭha and Bhāradvāja then said in unison:

Setting these matters aside for a moment, we have heard that the śramaṇa Gautama knows the path that leads to Brahmā Heaven and can teach it to others, since he is always conversing with Lord Brahmā. O śramaṇaGautama, we earnestly request that Your Reverence, with compassion, reveal to us the path to Brahmā Heaven and explain it in detail on our behalf. The Buddha said,

explain.

They replied,

"Sir, it is an opportune time.

The Buddha continued:

"Listen attentively, and carefully consider what I will When the Tathāgata, who is totally free from defilement and perfectly enlightened, appears in this world he directly experiences subtle bliss that is present throughout the four meditative states of absorption. Why? Through his own effort he maintains concentrated mindfulness, enjoying the transcendence within his mind without any slackening of discipline. Through contemplation, he practices the four kinds of immeasurable mind (brahmavihāras), first by permeating friendly love (maitrī) infinitely in one direction, and then likewise in the remaining three directions. Thus he extends his immeasurable mind of benevolence universally in all directions, neither [divided] nor bound to limitation. Casting away various feelings of hatred, leaving no ill-will (vyāpāda) in his mind, the Tathāgata enjoys the state of tranquility and silence. He also completes the remaining three practices, namely, the immeasurable mind of compassion (karuṇā), the immeasurable mind of sympathetic joy (muditā), and the immeasurable mind of equanimity (upekṣā), first permeating infinitely in one direction, and then likewise in the remaining three directions. Thus he extends his immeasurable mind of benevolence, joy, and equanimity universally in all directions, neither [divided] nor bound to limitation. Casting away various feelings of hatred, 103

107a

leaving no ill-will in his mind, the Tathāgata enjoys the state of tranquility and silence. What do you think, O Vāseṭṭha? Is there anger in Brahmā? [Vāseṭṭha] replied, Again [the Buddha] asked, a mind of friendly love?" [Vāseṭṭha] replied, "No, sir.

The Buddha said:

"There is no feeling of anger in Lord Brahmā, sir. "

"Is there anger in the bhikṣuwho permeates Neither Brahmā nor the bhikṣuwho permeates a mind of friendly love has any feeling of anger. Since both have no anger, Brahmā and the bhikṣu share the same destiny (gati) and the same deliverance. Because of this, Brahmā and the bhikṣucan act together anywhere. What do you think, O Vāseṭṭha? Is there hatred in Brahmā?" [Vāseṭṭha] replied, Again [the Buddha] said, mind of friendly love? [Vāseṭṭha] replied, "No, sir.

The Buddha said:

"There is no hatred in Lord Brahmā, sir. "

"Is there hatred in the bhikṣuwho permeates a Neither Brahmā nor the bhikṣuwho permeates a mind of friendly love has any feeling of hatred. Since both have no hatred, Brahmā and the bhikṣushare the same destiny and the same deliverance. Because of this, Brahmā and the bhikṣucan act together anywhere. "

The Buddha again asked, ment in Brahmā?"

[Vāseṭṭha] replied, The Buddha asked again, a mind of friendly love?" [Vāseṭṭha] replied, "No, sir.

The Buddha said:

"What do you think, O Vāseṭṭha? Is there resent-"There is no resentment in Lord Brahmā, sir. "

"Is there resentment in the bhikṣuwho permeates Neither Brahmā nor the bhikṣuhas any feeling of resentment. Since neither have any resentment, Brahmā and the bhikṣushare the same destiny and the same deliverance. Because of this, Brahmā and the bhikṣucan act together anywhere. 104

Sutra 26

[The Buddha continued,] "What do you think, O Vāseṭṭha? Does Brahmā enjoy family and wealth?" Vāseṭṭha replied,

"No, sir.

[The Buddha] again asked: "Does the bhikṣuwho permeates a mind of friendly love enjoy family and wealth?" [Vāseṭṭha] replied,

"No, sir.

The Buddha said:

Neither Brahmā nor the bhikṣuhas family or wealth. Since neither have any family or wealth, they share the same destiny and deliverance. Because of this, Brahmā and the bhikṣucan act together anywhere. [The Buddha continued,] "What do you think, O Vāseṭṭha? Does Brahmā have total freedom?" [Vāseṭṭha] replied,

"Yes, sir.

[The Buddha] again asked, "Does the bhikṣuwho permeates a mind of friendly love have total freedom?" Vāseṭṭha replied,

"Yes, sir.

The Buddha said:

Both Brahmā and the bhikṣuhave attained total freedom equally, and they share the same destiny and deliverance. Because of this, Brahmā and the bhikṣucan act together anywhere. The Buddha said to Vāseṭṭha: You should know that the bhikṣuwho permeates a mind of friendly love will be born in Brahmā Heaven on the dissolution of his body at the end of life, as swiftly as an arrow striking its target. When the Buddha completed this teaching, Vāseṭṭha and Bhāradvāja realized at that moment the termination of all defilements, thereby acquiring genuine insight into the nature of the Dharma. Having heard the Buddha's teaching, Vāseṭṭha and Bhāradvāja were delighted to receive it, and they reverentially carried out what the Buddha taught. [End of Sutra 26: Knowledge of the Three Vedas]

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Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).