The Long Āgama Sūtra 17: 清淨經

17.1

佛說長阿含經卷第十二

The Long Āgama Sūtra, Fascicle Twelve

Thus I have heard: One time, the Buddha was staying at Layman [Vedhañña]’s Grove in the country of Kapilavastu. He was accompanied by a large assembly of 1,250 monks.

17.2

後秦弘始年佛陀耶舍共竺佛念譯

Translated by Buddhayaśas together with Zhu Fonian during the Hongshi era of the Later Qin

17.3

（一七）第二分清淨經第十三

(17) Section Two: Sūtra on Purity, Thirteenth

17.4

如是我聞：

Thus have I heard:

17.5

一時，佛在迦維羅衛國緬祇優婆塞林中，與大比丘眾千二百五十人俱。

At one time, the Buddha was staying in the country of Kapilavastu, in the grove of the upāsaka Miange, together with a great assembly of one thousand two hundred and fifty bhikṣus.

17.6

時，有沙彌周那在波波國，夏安居已，執持衣鉢，漸詣迦維羅衛緬祇園中，至阿難所，頭面禮足，於一面立，白阿難言：「波波城內有尼乾子，命終未久，其諸弟子分為二分，各共諍訟，面相毀罵，無復上下，迭相求短，競其知見：『我能知是，汝不能知；我行真正，汝為邪見。以前著後，以後著前，顛倒錯亂，無有法則。我所為妙，汝所言非，汝有所疑，當諮問我。』大德阿難！時，彼國人民事尼乾者，聞諍訟已，生厭患心。」

At that time, there was a novice named Cunda who, having completed the summer retreat in the country of Pāvā, took his robes and bowl and gradually made his way to the Miange park in Kapilavastu. He went to Ānanda, bowed his head at his feet, stood to one side, and said to Ānanda: "Within the city of Pāvā, there was the Nirgrantha-putra who passed away not long ago. His disciples have split into two factions, disputing with one another and insulting each other to their faces. Respect between elders and juniors is no more, and they mutually search for each other's faults, contending over their views: 'I am able to understand this, but you cannot; my practice is true and correct, whereas yours is wrong view! You put what was before behind, and what was behind before; it is inverted, disordered, and devoid of rule! What I do is wonderful; what you say is wrong. If you have any doubt, you must consult me!' Venerable Ānanda! At that time, when the people of that country who served the Nirgrantha heard the disputes, they gave rise to disgust."

The novice monk Cunda was staying in Pāpā at the time for the summer retreat. When it was finished, he took his robe and bowl and made his way to Layman [Vedhañña]’s Grove near Kapilavastu. He went to Ānanda, bowed his head at his feet, and stood to one side. He then said to Ānanda, “In the city of Pāpā, Nigranthaputra’s life ended not long ago, and his disciples are divided into two factions. They fight with each other, scolding each other to their faces. They have no hierarchy and look for each other’s shortcomings. They argue about what they know and see: ‘I can understand this, but you cannot.’ ‘My practices are true and correct; yours are wrong views.’ ‘You put what’s first last and what’s last first, getting things reversed and confused, and then there isn’t any order.’ ‘What I do is sublime; what you say is wrong.’ ‘If you have any doubts, feel free to ask me.’ Virtuous Ānanda, the people of that country who served Nirgrantha are disgusted when they hear their fighting.”

17.7

阿難語周那沙彌曰：「我等有言欲啟世尊，今共汝往，宣啟此事，若世尊有所戒勅，當共奉行。」

Ānanda said to the novice Cunda: "We have words we wish to report to the Bhagavat. Let us now go together to declare and report this matter. If the Bhagavat has any admonitions or instructions, we shall put them into practice together."

Ānanda said to the novice monk Cunda, “We were going to inform the Bhagavān about something. You can come with us. You ought to tell him about these events. If the Bhagavān has some instructions about it, we’ll accept them together.”

17.8

爾時，沙彌周那聞阿難語已，即共詣世尊，頭面禮足，在一面立。爾時，阿難白世尊曰：「此沙彌周那在波波國夏安居已，執持衣鉢，漸來至此，禮我足，語我言：『波波國有尼乾子，命終未久，其諸弟子分為二分，各共諍訟，面相毀罵，無復上下，迭相求短，競其知見：「我能知是，汝不能知；我行真正，汝為邪見。以前著後，以後著前，顛倒錯亂，無有法則。我所言是，汝所言非，汝有所疑，當諮問我。」時，彼國人民事尼乾者，聞諍訟已，生厭患心。』」

Then the novice Cunda, having heard Ānanda's words, went together with him to the Bhagavat, bowed his head at his feet, and stood to one side. At that time, Ānanda said to the Bhagavat: "This novice Cunda, having completed the summer retreat in the country of Pāvā, took his robes and bowl and gradually came here. He bowed at my feet and said to me: 'In the country of Pāvā, there was the Nirgrantha-putra who passed away not long ago. His disciples have split into two factions, disputing with one another and insulting each other to their faces. Respect between elders and juniors is no more, and they mutually search for each other's faults, contending over their views: "I am able to understand this, but you cannot; my practice is true and correct, whereas yours is wrong view! You put what was before behind, and what was behind before; it is inverted, disordered, and devoid of rule! What I say is right; what you say is wrong. If you have any doubt, you must consult me!" At that time, when the people of that country who served the Nirgrantha heard the disputes, they gave rise to disgust.'"

After hearing what Ānanda said, the novice monk Cunda went with him to visit the Bhagavān. He bowed his head at the Buddha’s feet and then stood to one side.

Ānanda said to the Bhagavān, “When this novice monk Cunda finished the summer retreat in Pāpā, he took his robe and bowl and made his way here. He bowed at my feet and said to me: ‘In the city of Pāpā, Nigranthaputra’s life ended not long ago, and his disciples are divided into two factions. They fight with each other, scolding each other to their faces. They have no hierarchy and look for each other’s shortcomings. They argue about what they know and see: “I can understand this, but you cannot.” “My practices are true and correct; yours are wrong views.” “You put what’s first last and what’s last first, getting things reversed and confused, and then there isn’t any order.” “What I do is sublime; what you say is wrong.” “If you have any doubts, feel free to ask me.” The people of that country who served Nirgrantha are disgusted when they hear their fighting.’”

17.9

世尊告周那沙彌曰：「如是。周那！彼非法中不足聽聞，此非三耶三佛所說，猶如朽塔難可汙色。彼雖有師，盡懷邪見；雖復有法，盡不真正，不足聽採，不能出要，非是三耶三佛所說，猶如故塔不可汙也。彼諸弟子有不順其法，捨彼異見，行於正見。周那！若有人來語彼弟子：『諸賢！汝師法正，當於中行，何以捨離？』其彼弟子信其言者，則二俱失道，獲無量罪，所以者何？彼雖有法，然不真正故。周那！若師不邪見，其法真正，善可聽採，能得出要，三耶三佛所說，譬如新塔易可汙色。然諸弟子於此法中，不能勤修，不能成就，捨平等道，入於邪見，若有人來語彼弟子：『諸賢！汝師法正，當於中行，何以捨離，入於邪見？』其彼弟子信其言者，則二俱見真正，獲無量福。所以者何？其法真正。」

The Bhagavat told the novice Cunda: "So it is, Cunda! In that non-Dharma, there is nothing worth listening to. This was not spoken by a Samyaksaṃbuddha, just as a decayed stūpa is difficult to paint. Though they have a teacher, they harbor only wrong views; though they have teachings, none of them are true and correct, not worth listening to or adopting, unable to offer emancipation, and not spoken by a Samyaksaṃbuddha, just as an old stūpa cannot be painted. If any of those disciples do not comply with that doctrine, abandon those divergent views, and practice right view, Cunda! If someone were to come and say to that disciple: 'Good sir! Your teacher's teaching is correct; you should practice within it, why abandon it?'—if that disciple believes his words, then both would stray from the Path and incur immeasurable fault. Why is this? Because although they have a teaching, it is not true and correct. Cunda! If a teacher does not hold wrong views, his teaching is true and correct, well worth listening to and adopting, able to offer emancipation, spoken by a Samyaksaṃbuddha, just like a new stūpa that is easily painted. Yet if disciples within this Dharma are unable to cultivate diligently, unable to attain accomplishment, and abandon the impartial Path to enter into wrong views, and if someone were to come and say to that disciple: 'Good sir! Your teacher's teaching is correct; you should practice within it, why abandon it to enter into wrong views?'—if that disciple believes his words, both will possess right view and attain immeasurable merit. Why is this? Because the teaching is true and correct."

The Bhagavān told Cunda, “So it is, Cunda. That’s not a teaching that’s worth hearing, nor is it the teaching of a Completely Awakened One. It’s like a crumbling shrine that’s difficult to paint. Although they had a teacher, the views he held were all wrong. Although they also have a teaching, none of it is true. It isn’t worth hearing and can’t escape [suffering]. This isn’t the teaching of a Completely Awakened One. It’s like an ancient shine that can’t be painted. The disciples who didn’t follow his teaching and abandoned his different views practiced right view.

“Cunda, suppose someone came and said to those disciples, ‘Good men, your teacher’s Dharma was correct. You ought to put it into practice. Why did you abandon it?’ Those disciples who believe it and the speaker will both lose the path and get measureless misdeeds. Why is that? Although they have a teaching, it isn’t true.

“Cunda, suppose the teacher doesn’t have wrong views. His teaching is true, good to hear, and can reach the escape. That’s the teaching of a Completely Awakened One. It’s like a newly built shrine that’s easy to paint. Still, disciples who don’t diligently cultivate his teaching can’t accomplish it. They abandon the equal path and take up wrong views.

“Suppose someone came and said to those disciples, ‘Good men, your teacher’s Dharma was correct. You ought to put it into practice. Why did you abandon it and take up wrong views?’ Those disciples who believe it and the speaker will both see correctly and get measureless merits. Why is that? Their teaching is true.”

17.10

佛告周那：「彼雖有師，然懷邪見；雖復有法，盡不真正，不足聽採，不能出要，非三耶三佛所說，猶如朽塔不可汙色。彼諸弟子法法成就，隨順其行，起諸邪見。周那！若有人來語其弟子言：『汝師法正，汝所行是，今所修行勤苦如是，應於現法成就道果。』彼諸弟子信受其言者，則二俱失道，獲無量罪。所以者何？以法不真正故。周那！若師不邪見，其法真正，善可聽採，能得出要，三耶三佛所說，譬如新塔易為汙色。又其弟子法法成就，隨順修行而生正見，若有人來語其弟子言：『汝師法正，汝所行是，今所修行勤苦如是，應於現法成就道果。』彼諸弟子信受其言，二俱正見，獲無量福。所以者何？法真正故。

The Buddha told Cunda: "Though they have a teacher, he harbors wrong views; though they have teachings, none of them are true and correct, not worth listening to or adopting, unable to offer emancipation, and not spoken by a Samyaksaṃbuddha, just as a decayed stūpa cannot be painted. If those disciples accomplish teaching after teaching, comply with its practice, and give rise to various wrong views, Cunda! If someone were to come and say to that disciple: 'Your teacher's teaching is correct; what you practice is right; cultivating diligently and austerely like this now, you ought to attain the fruit of the Path in the present life'—if that disciple believes and accepts his words, then both would stray from the Path and incur immeasurable fault. Why is this? Because the teaching is not true and correct. Cunda! If a teacher does not hold wrong views, his teaching is true and correct, well worth listening to and adopting, able to offer emancipation, spoken by a Samyaksaṃbuddha, just like a new stūpa that is easily painted. And if his disciple accomplishes teaching after teaching, complies with the practice, and gives rise to right view, and if someone were to come and say to that disciple: 'Your teacher's teaching is correct; what you practice is right; cultivating diligently and austerely like this now, you ought to attain the fruit of the Path in the present life'—if that disciple believes and accepts his words, both will possess right view and attain immeasurable merit. Why is this? Because the teaching is true and correct."

The Buddha told Cunda, “Although they had a teacher, he held wrong views. Although they also have a teaching, none of it is true. It isn’t worth hearing and can’t escape. This isn’t the teaching of a Completely Awakened One. It’s like a crumbling shine that can’t be painted. Those disciples who accomplished his teachings and followed his practice produced wrong views.

“Cunda, suppose someone came and said to those disciples, ‘Good men, your teacher’s Dharma was correct. It’s something you ought to practice. Now, your cultivation of asceticism being diligent, you should accomplish the fruit of the path in the present life.’ Those disciples who believe it and the speaker will both lose the path and get measureless misdeeds. Why is that? Because the teaching isn’t true.

“Cunda, suppose the teacher doesn’t have wrong views. His teaching is true, good to hear, and can reach the escape. That’s the teaching of a Completely Awakened One. It’s like a newly built shrine that’s easy to paint. Those disciples who accomplish his teachings and follow the cultivation of his practice will produce right view.

“Suppose someone said to those disciples, ‘Good men, your teacher’s Dharma was correct. It’s something you ought to practice. Now, your cultivation of asceticism being diligent, you should accomplish the fruit of the path in the present life.’ Those disciples who believe it and the speaker will both have right view and obtain measureless merits. Why is that? Because the teaching is true.”

17.11

「周那！或有導師出世，使弟子生憂；或有導師出世，使弟子無憂。云何導師出世，使弟子生憂？周那！導師新出世間，成道未久，其法具足，梵行清淨，如實真要而不布現，然彼導師速取滅度，其諸弟子不得修行，皆愁憂言：『師初出世，成道未久，其法清淨，梵行具足，如實真要，竟不布現，而今導師便速滅度，我等弟子不得修行。』是為導師出世，弟子愁憂。云何導師出世，弟子不憂？謂導師出世，其法清淨，梵行具足，如實真要而廣流布，然後導師方取滅度，其諸弟子皆得修行，不懷憂言：『師初出世，成道未久，其法清淨，梵行具足，如實真要而不布現，而今導師便速滅度，使我弟子不得修行。』如是，周那！導師出世，弟子無憂。」

"Cunda, there may be a guide who appears in the world and causes his disciples to be sorrowful; and there may be a guide who appears in the world and causes his disciples not to be sorrowful. How is it that a guide appearing in the world causes his disciples to be sorrowful? Cunda, a guide has newly appeared in the world and has not long attained the Path; his Dharma is complete and his brahmacarya pure, real, true, and essential, yet it has not been proclaimed and revealed, and that guide quickly passes into nirvāṇa. His disciples are unable to practice it, and all grieve in sorrow, saying: 'Our teacher had just appeared in the world, not long having attained the Path; his Dharma was pure and his brahmacarya complete, real, true, and essential, yet it was not proclaimed after all, and now our guide has quickly passed away, so that we disciples cannot practice it.' This is how a guide appearing in the world causes his disciples to grieve in sorrow. How is it that a guide appearing in the world causes his disciples not to be sorrowful? It means that a guide appears in the world; his Dharma is pure and his brahmacarya complete, real, true, and essential, and it is widely propagated, and only then does the guide pass into nirvāṇa. His disciples are all able to practice it, and do not harbor sorrow, saying: 'Our teacher had just appeared in the world, not long having attained the Path; his Dharma was pure and his brahmacarya complete, real, true, and essential, yet was not proclaimed, and now our guide has quickly passed away, causing us disciples to be unable to practice.' In this way, Cunda, when a guide appears in the world, the disciples are free from sorrow."

“Cunda, when some teachers leave the world, it makes their disciples grieve. Some teachers leave the world, and it doesn’t make their disciples grieve.

“How does a teacher leaving the world make his disciples grieve? Cunda, suppose a teacher has recently left the world, and it wasn’t long after he achieved awakening. His teaching was complete, his religious practice was pure, and his essentials were true, but these things weren’t widely known. The teacher’s final liberation was so soon that his disciples can’t cultivate his practice. They lament, saying, ‘The teacher was first to leave the world, not long after achieving awakening. His teaching was pure, his religious practice was complete, and his essentials were true, but they weren’t widely known. Now, the teacher’s final liberation was so soon, we disciples can’t cultivate his practice!’ This is a teacher who leaves the world, and his disciple grieve over it.

“How does a teacher leaving the world not make his disciples grieve? Suppose when a teacher leaves the world, his teaching is pure, his religious practice is complete, and his essentials are true. These things are widely known. After the teacher’s final liberation, his disciples can cultivate his practice. They don’t lament, saying, ‘The teacher was first to leave the world, not long after achieving awakening. His teaching was pure, his religious practice was complete, and his essentials were true, but they weren’t widely known. Now, the teacher’s final liberation was so soon, we disciples can’t cultivate his practice!’ Thus, Cunda, a teacher leaves the world, and his disciples have no grief over it.”

17.12

佛告周那：「此支成就梵行，謂導師出世，出家未久，名聞未廣，是謂梵行支不具足。周那！導師出世，出家既久，名聞廣遠，是謂梵行支具足滿。周那！導師出世，出家既久，名聞亦廣，而諸弟子未受訓誨，未具梵行，未至安處，未獲己利，未能受法分布演說，有異論起不能如法而往滅之，未能變化成神通證，是為梵行支不具足。周那！導師出世，出家既久，名聞亦廣，而諸弟子盡受教訓，梵行具足，至安隱處，已獲己利，又能受法分別演說，有異論起能如法滅，變化具足成神通證，是為梵行支具足滿。

The Buddha said to Cunda: "These factors constitute the fulfillment of the brahmacarya: If a guide appears in the world, but has not long renounced the world (pravrajyā) and his renown is not yet widespread, this is called the factor of the brahmacarya being incomplete. Cunda, if a guide appears in the world, has long since renounced the world, and his renown is far-reaching, this is called the factor of the brahmacarya being fully complete. Cunda, if a guide appears in the world, has long since renounced the world, and his renown is also widespread, yet his disciples have not received his instruction, have not perfected the brahmacarya, have not reached the state of security, have not obtained their own benefit, are unable to receive the Dharma and expound it, and when differing doctrines arise are unable to extinguish them according to the Dharma, and are unable to perform transformations and realize abhijñā—this is called the factor of the brahmacarya being incomplete. Cunda, if a guide appears in the world, has long since renounced the world, and his renown is also widespread, and his disciples have all received his teaching and instruction, have perfected the brahmacarya, have reached the state of peace, have already obtained their own benefit, and are further able to receive the Dharma, analyze, and expound it, and when differing doctrines arise can extinguish them according to the Dharma, and are fully capable of transformations, realizing abhijñā—this is called the factor of the brahmacarya being fully complete.

The Buddha told Cunda, “These factors achieve the religious life. That is, a teacher leaves the world not long after leaving home. His fame hasn’t spread widely. This is a factor of the religious practice being incomplete.

“Cunda, a teacher leaves the world a long time after he left home, and his fame has become far-reaching. This is a factor of the religious life being fulfilled.

“Cunda, a teacher leaves the world a long time after he left home, and his fame has become far-reaching, but his disciples have yet to receive his instruction or possess his religious practice. They’ve yet to reach a state of peace, obtain their own reward, or accept his teaching and widely promulgate it. When different interpretations arise, they can’t eliminate them according to the teaching. They still can’t transform themselves or realize miraculous abilities, either. This is a factor of the religious practice being incomplete.

“Cunda, a teacher leaves the world long after he left home, and his fame has become far-reaching. All his disciples receive his instruction and the complete religious practice. They reach a state of peace, obtain their own reward, and accept, discern, and promulgate his teaching. When different interpretations arise, they can eliminate them according to the teaching. They perfect transforming themselves and realize miraculous abilities. This is a factor of the religious practice being fulfilled.

17.13

「周那！導師出世，出家亦久，名聞亦廣，諸比丘尼未受訓誨，未至安處，未獲己利，未能受法分布演說，有異論起不能以法如實除滅，未能變化成神通證，是為梵行支未具足。周那！導師出世，出家亦久，名聞亦廣，諸比丘尼盡受教訓，梵行具足，至安隱處，已獲己利，復能受法分別演說，有異論起能如法滅，變化具足成神通證，是為梵行支具足滿。周那！諸優婆塞、優婆夷廣修梵行，乃至變化具足成神通證，亦復如是。

"Cunda, if a guide appears in the world, has also long since renounced the world, and his renown is also widespread, but the bhikṣuṇīs have not received his instruction, have not reached the state of security, have not obtained their own benefit, are unable to receive the Dharma and expound it, and when differing doctrines arise cannot truly eradicate them by means of the Dharma, and are unable to perform transformations and realize abhijñā—this is called the factor of the brahmacarya being not yet complete. Cunda, if a guide appears in the world, has also long since renounced the world, and his renown is also widespread, and the bhikṣuṇīs have all received his teaching, have perfected the brahmacarya, have reached the state of peace, have already obtained their own benefit, and are further able to receive the Dharma, analyze, and expound it, and when differing doctrines arise can extinguish them according to the Dharma, and are fully capable of transformations, realizing abhijñā—this is called the factor of the brahmacarya being fully complete. Cunda, it is likewise so with upāsakas and upāsikās widely practicing the brahmacarya, up to being fully capable of transformations and realizing abhijñā.

“Cunda, a teacher leaves the world long after he left home, and his fame has become far-reaching, but his nuns have yet to receive his instructions. They’ve yet to reach a state of peace, obtain their own reward, or accept, discern, and promulgate his teaching. When different interpretations arise, they can’t eliminate them with the teaching. They still can’t transform themselves or realize miraculous abilities, either. This is a factor of the religious life being incomplete.

“Cunda, a teacher leaves the world long after he left home, and his fame has become far-reaching. All his nuns receive his instruction and the complete religious practice. They reach a state of peace, obtain their own reward, and accept, discern, and promulgate his teaching. When different interpretations arise, they can eliminate them according to the teaching. They perfect transforming themselves and realize miraculous abilities. This is a factor of the religious practice being completely fulfilled.

“Cunda, laymen and laywomen widely cultivate his religious practice … transform themselves and realize miraculous abilities in the same way.

17.14

「周那！若導師不在世，無有名聞，利養損減，則梵行支不具足滿。若導師在世，名聞利養，皆悉具足，無有損減，則梵行支為具足滿。若導師在世，名聞利養，皆悉具足，而諸比丘名聞利養，不能具足，是為梵行支不具足。若導師在世，名聞利養，具足無損，諸比丘眾亦復具足，則梵行支為具足滿，比丘尼眾亦復如是。

"Cunda, if the guide is not in the world, has no renown, and offerings and support diminish, then the factor of the brahmacarya is not fully complete. If the guide is in the world, and renown and offerings are all complete without diminution, then the factor of the brahmacarya is fully complete. If the guide is in the world, and renown and offerings are all complete, but the bhikṣus' renown and offerings cannot be complete, this is called the factor of the brahmacarya being incomplete. If the guide is in the world, renown and offerings are complete without diminution, and the community of bhikṣus is likewise fully provided, then the factor of the brahmacarya is fully complete; and likewise so for the community of bhikṣuṇīs.

“Cunda, suppose a teacher isn’t present in the world, they don’t have any fame, and offerings are limited. This is a factor of the religious practice being unfulfilled.

“Suppose a teacher is present in the world, they’re famous, and offerings are fully provided without any limitations. This is a factor of the religious practice being fulfilled.

“Suppose a teacher is present in the world, they’re famous, and offerings are fully provided, but the monks don’t possess fame or offerings. This is a factor of the religious practice being incomplete.

“Suppose a teacher is present in the world, they’re famous, and offerings are fully provided without limitations, and the assembly of monks also possesses these things. This is a factor of the religious practice being fulfilled. It’s the same with the assembly of nuns.

17.15

「周那！我出家久，名聞廣遠，我諸比丘已受教誡，到安隱處，自獲己利，復能受法為人說法，有異論起能如法滅，變化具足成神通證，諸比丘、比丘尼、優婆塞、優婆夷皆亦如是。周那！我以廣流布梵行，——乃至變化具足成神通證。周那！一切世間所有導師，不見有得名聞利養如我如來、至真、等正覺者也。周那！諸世間所有徒眾，不見有名聞利養如我眾也。周那！若欲正說者，當言見不可見。云何見不可見？一切梵行清淨具足，宣示布現，是名見不可見。」

"Cunda, I have long since renounced the world, and my renown is far-reaching. My bhikṣus have received my admonitions, have reached the state of peace, have obtained their own benefit, and are further able to receive the Dharma and expound it for others; when differing doctrines arise they can extinguish them according to the Dharma; and they are fully capable of transformations, realizing abhijñā. The bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās are all likewise so. Cunda, I have widely propagated the brahmacarya—up to being fully capable of transformations and realizing abhijñā. Cunda, among all the guides in the world, I do not see any who have attained renown and offerings like me, the Tathāgata, Arhat, Samyaksaṃbuddha. Cunda, among all the disciples in the world, I do not see any who have renown and offerings like my assembly. Cunda, if one wished to speak correctly, one should say 'seeing the unseeable.' How is it 'seeing the unseeable'? All of the brahmacarya, pure and complete, declared and made manifest—this is called 'seeing the unseeable.'"

“Cunda, I left home long ago, and my fame is widespread. My monks have received my instruction, reached a state of peace, obtained their own reward, and can accept and explain the teaching for other people. When different interpretations arise, they can eliminate them according to the teaching. They transform themselves and fully realize miraculous abilities. The monks, nuns, laymen, and laywomen are the same.

“Cunda, I’ve widely promulgated the religious practice in each way … transforming myself and fully realizing miraculous abilities. Cunda, of all the teachers in the world, I don’t see any of them who have attained fame and offerings like myself, the Tathāgata, Arhat, and Completely Awakening One.

“Cunda, of the followers in the world, I don’t see any with fame and offerings like my assembly.

“Cunda, to tell the truth, I should say that I see what can’t be seen. How do I see what can’t be seen? All whose religious practice is pure, complete, plainly explained, and widely known are said to see what can’t be seen.”

17.16

爾時，世尊告諸比丘：「欝頭藍子在大眾中而作是說：『有見不見，云何名見不見？如刀可見，刃不可見。』諸比丘！彼子乃引凡夫無識之言以為譬喻，如是，周那！若欲正說者，當言見不見。云何見不見？汝當正欲說言：『一切梵行清淨具足，宣示流布，是不可見。』周那！彼相續法不具足而可得，不相續法具足而不可得。周那！諸法中梵行，酪酥中醍醐。」

At that time, the Bhagavat said to the bhikṣus: "Udraka Rāmaputra spoke thus in the great assembly: 'There is seeing and not seeing. What is called seeing and not seeing? It is like a knife, which can be seen, but its blade cannot be seen.' Bhikṣus! That son only adduced the words of an undiscerning worldling as a simile. Even so, Cunda, if one wished to speak correctly, one should say 'seeing and not seeing.' What is 'seeing and not seeing'? If you wished to speak correctly, you should say: 'All of the brahmacarya, pure and complete, declared and propagated—this cannot be seen.' Cunda, that continuous dharma is incomplete and yet can be obtained; an intermittent dharma is complete and yet cannot be obtained. Cunda, the brahmacarya among all dharmas is like ghee among curds and butter."

The Bhagavān then told the monks, “Udraka Rāmaputra made this statement to a large assembly: ‘There is what’s seen and not seen. What is called the seen and not seen? It’s like a knife that can be seen, and a sword that cannot be seen.’ Monks, Rāmaputra made that metaphor with the ignorant words of ordinary people.

“Thus, Cunda, to tell the truth, I should say I see what’s not seen. What is seen and not seen? You should correctly say, ‘All whose religious practice is pure, complete, plainly explained, and widely known see what can’t be seen.’

“Cunda, a continuous teaching that’s incomplete can be found, but a discontinued teaching that’s complete can’t be found. Cunda, among teachings, the religious practice is like the ghee that’s in butter.”

17.17

爾時，世尊告諸比丘：「我於是法躬自作證，謂四念處、四神足、四意斷、四禪、五根、五力、七覺意、賢聖八道，汝等盡共和合，勿生諍訟，同一師受，同一水乳；於如來正法，當自熾然，快得安樂。得安樂已，若有比丘說法中有作是言：『彼所說句不正，義理不正。』比丘聞已，不可言是，不可言非，當語彼比丘言：『云何，諸賢！我句如是，汝句如是；我義如是，汝義如是。何者為勝？何者為負？』若彼比丘報言：『我句如是，我義如是；汝句如是，汝義如是；汝句亦勝，汝義亦勝。』彼比丘說此，亦不得非，亦不得是。當諫彼比丘，當呵當止，當共推求，如是盡共和合，勿生諍訟，同一受，同一師，同一乳；於如來正法，當自熾然，快得安樂。

At that time, the Bhagavat said to the bhikṣus: "I have personally realized these dharmas: namely, the four foundations of mindfulness, the four bases of psychic power (ṛddhi), the four right exertions, the four dhyānas, the five faculties, the five powers, the seven factors of awakening (sapta bodhyaṅgāni), and the noble eightfold path. You must all remain in harmony together, not giving rise to disputes, receiving [teachings] from the same teacher, blending like water and milk. In the true Dharma of the Tathāgata, you should blaze forth by yourselves and swiftly attain peace and joy. Having attained peace and joy, if there is a bhikṣu who, in expounding the Dharma, says: 'What he said is incorrect in phrasing and incorrect in meaning,' having heard this, the bhikṣu should neither say it is right nor say it is wrong. He should speak to that bhikṣu, saying: 'How is it, venerable friend? My phrasing is like this, and your phrasing is like that; my meaning is like this, and your meaning is like that. Which is superior? Which is inferior?' If that bhikṣu replies, saying: 'My phrasing is like this, and my meaning is like that; your phrasing is like this, and your meaning is like that; your phrasing is superior, and your meaning is also superior,' when that bhikṣu says this, one must neither blame him nor approve him. One should admonish that bhikṣu, reprove and stop him, and investigate together. In this way, all should remain in harmony together, not giving rise to disputes, having the same reception, the same teacher, the same milk. In the true Dharma of the Tathāgata, you should blaze forth by yourselves and swiftly attain peace and joy.

The Bhagavān then told the monks, “I’ve personally realized this teaching, namely the four abodes of mindfulness, four miraculous abilities, four mental disciplines, four dhyānas, five faculties, five powers, seven factors of awakening, and the noble eightfold path. All of you are united and don’t start disputes. You have the same teacher and teaching, the same water and milk. You must light yourselves with the Tathāgata’s correct teaching and delight in becoming peaceful.

“Once you’ve become peaceful, suppose some monk is teaching Dharma, and another says, ‘That statement isn’t correct, and his meaning isn’t correct.’

“A monk who hears him can’t say he’s right or wrong. He should say to that monk, ‘How is it, good man? I would say it this way, and you say it that way. My meaning is this, and your meaning is that. Which is better? Which is worse?’

“Suppose that monk replies, ‘I say it this way, and my meaning is this. You say it that way, and your meaning is that. Your statement is better, and your meaning is better, too.’

“The monk who says this also can’t be found to be right or wrong. You should admonish, rebuke, and stop that monk. You should then investigate the matter together. Thus, all of you will be united without starting disputes. You have the same teacher and teaching, the same water and milk. You should light yourselves with the correct teaching of the Tathāgata and delight in becoming peaceful.

17.18

「得安樂已，若有比丘說法，中有比丘作是言：『彼所說句不正，義正。』比丘聞已，不可言是，不可言非，當語彼比丘言：『云何，比丘！我句如是，汝句如是，何者為是？何者為非？』若彼比丘報言：『我句如是，汝句如是，汝句亦勝。』彼比丘說此，亦不得言是，不得言非。當諫彼比丘，當呵當止，當共推求，如是盡共和合，勿生諍訟，同一師受，同一水乳；於如來正法，當自熾然，快得安樂。

"Having attained peace and joy, if there is a bhikṣu who, in expounding the Dharma, has a bhikṣu say: 'What he said is incorrect in phrasing, but correct in meaning,' having heard this, the bhikṣu should neither say it is right nor say it is wrong. He should speak to that bhikṣu, saying: 'How is it, bhikṣu? My phrasing is like this, and your phrasing is like that. Which is right? Which is wrong?' If that bhikṣu replies, saying: 'My phrasing is like this, and your phrasing is like that; your phrasing is superior,' when that bhikṣu says this, one must neither say it is right nor say it is wrong. One should admonish that bhikṣu, reprove and stop him, and investigate together. In this way, all should remain in harmony together, not giving rise to disputes, receiving [teachings] from the same teacher, blending like water and milk. In the true Dharma of the Tathāgata, you should blaze forth by yourselves and swiftly attain peace and joy.

“Once you’ve become peaceful, suppose a monk is teaching Dharma, and another says, ‘That statement isn’t correct, but his meaning is correct.’

“A monk who hears him can’t say he’s right or wrong. He should say to that monk, ‘How is it, monk? I say it this way, and you say it that way. Which is correct, and which is wrong?’

“Suppose that monk replies, ‘I say it this way, and you say it that way. Your statement is better.’

“A monk who says this also can’t be said to be right or wrong. You should admonish, rebuke, and stop that monk. You should investigate the matter together. Thus, all of you will be united without starting disputes. You have the same teacher and teaching, the same water and milk. You should light yourselves with the correct teaching of the Tathāgata and delight in becoming peaceful.

17.19

「得安樂已，若有比丘說法，中有比丘作是言：『彼所說句正，義不正。』比丘聞已，不可言是，不可言非，當語彼比丘言：『云何，比丘！我義如是，汝義如是，何者為是？何者為非？』若彼報言：『我義如是，汝義如是，汝義亦勝。』彼比丘說此已，亦不得言是，亦不得言非。當諫彼比丘，當呵當止，當共推求，如是比丘盡共和合，勿生諍訟，同一師受，同一水乳；於如來正法，當自熾然，快得安樂。

"Having attained peace and joy, if there is a bhikṣu who, in expounding the Dharma, has a bhikṣu say: 'What he said is correct in phrasing, but incorrect in meaning,' having heard this, the bhikṣu should neither say it is right nor say it is wrong. He should speak to that bhikṣu, saying: 'How is it, bhikṣu? My meaning is like this, and your meaning is like that. Which is right? Which is wrong?' If he replies, saying: 'My meaning is like this, and your meaning is like that; your meaning is superior,' having said this, that bhikṣu must neither say it is right nor say it is wrong. One should admonish that bhikṣu, reprove and stop him, and investigate together. In this way, the bhikṣus should all remain in harmony together, not giving rise to disputes, receiving [teachings] from the same teacher, blending like water and milk. In the true Dharma of the Tathāgata, you should blaze forth by yourselves and swiftly attain peace and joy.

“Once you’ve become peaceful, suppose a monk is teaching Dharma, and another monk makes the statement, ‘That statement is correct, but his meaning isn’t correct.’

“A monk who hears him can’t say that he’s right or wrong. You should say to him, ‘How is it, monk? My meaning is this, and your meaning is that. Which is right, and which is wrong?’

“Suppose he replies, ‘My meaning is this, and your meaning is that. Your meaning is better.’

“When a monk says that, he can’t be said to be right or wrong. You should admonish, rebuke, and stop that monk. You should investigate the matter together. Thus, all of you will be united without starting disputes. You have the same teacher and teaching, the same water and milk. You should light yourselves with the correct teaching of the Tathāgata and delight in becoming peaceful.

17.20

「得安樂已，若有比丘說法，中有比丘作如是言：『彼所說句正，義正。』比丘聞已，不得言非，當稱讚彼言：『汝所言是，汝所言是。』是故，比丘！於十二部經自身作證，當廣流布，一曰《貫經》，二曰《祇夜經》，三曰《受記經》，四曰《偈經》，五曰《法句經》，六曰《相應經》，七曰《本緣經》，八曰《天本經》，九曰《廣經》，十曰《未曾有經》，十一曰《譬喻經》，十二曰《大教經》，當善受持，稱量觀察，廣演分布。

"Having attained peace and joy, if there is a bhikṣu who, in expounding the Dharma, has a bhikṣu say: 'What he said is correct in phrasing and correct in meaning,' having heard this, the bhikṣu must not say it is wrong, but should praise him, saying: 'What you say is right, what you say is right.' Therefore, bhikṣus, having personally realized the twelve divisions of scriptures, you should widely propagate them: first, Sūtra; second, Geya; third, Vyākaraṇa; fourth, Gāthā; fifth, Udāna; sixth, Nidāna; seventh, Itivṛttaka; eighth, Jātaka; ninth, Vaipulya; tenth, Adbhutadharma; eleventh, Avadāna; and twelfth, Upadeśa. You should properly receive and uphold them, weigh and examine them, and expound and disseminate them widely.

“Once you’ve become peaceful, suppose a monk is teaching Dharma, and another monks makes the statement, ‘That statement is correct, and his meaning is correct.’

“A monk who hears him can’t say that he’s right or wrong. You should commend him by saying, ‘What you say is right! What you say is right!’

“Therefore, monks, realize for yourself what’s in the twelve divisions of the sutras, and widely promulgate it. They are the sutras, songs, assurances, verses, inspirations, past events, past births, histories, extensive sutras, unprecedented things, parables, and explanations. You should skillfully preserve, assess, investigate, and widely promulgate them.

17.21

「諸比丘！我所制衣，若塚間衣，若長者衣、麤賤衣；此衣足障寒暑、蚊虻，足蔽四體。諸比丘！我所制食，若乞食，若居士食；此食自足，若身苦惱，眾患切已，恐遂至死，故聽此食，知足而已。諸比丘！我所制住處，若在樹下，若在露地，若在房內，若樓閣上，若在窟內，若在種種住處；此處自足，為障寒暑、風雨、蚊虻，下至閑靜懈息之處。諸比丘！我所制藥，若大小便，酥油蜜、黑石蜜；此藥自足，若身生苦惱，眾患切已，恐遂至死，故聽此藥。」

"Bhikṣus! The robes I have instituted are either charnel-ground rags, robes given by householders, or coarse and cheap garments; these robes suffice to ward off cold, heat, mosquitoes, and gadflies, and suffice to cover the limbs. Bhikṣus! The food I have instituted is either almsfood (piṇḍapāta) or food from householders (gṛhapati); this food is sufficient in itself. If the body is afflicted with pain and pressing distresses, and one fears that death might ensue, it is for this reason that I allow this food, only to know contentment. Bhikṣus! The dwellings I have instituted are either beneath a tree, in the open air, inside a room, in an upper chamber, inside a cave, or in various other dwellings; these places are sufficient in themselves to ward off cold, heat, wind, rain, mosquitoes, and gadflies, down to being secluded places for resting. Bhikṣus! The medicine I have instituted is either urine and feces, or ghee, oil, honey, and molasses; this medicine is sufficient in itself. If pain arises in the body and pressing distresses, and one fears that death might ensue, it is for this reason that I allow this medicine."

“Monks, the robes that I allow are robes from cemeteries, robes from prominent people, or crude robes. These robes are sufficient for warding off cold, heat, and biting insects, and they’re enough to cover your four limbs.

“Monks, the food that I allow is solicited food or a householder’s food. This food is sufficient for your body or troubles. When the myriad ailments become severe, they become a source of anxiety until death, so I permit you this food. Be satisfied with that.

“Monks, the abodes that I allow are under a tree, out in the open, in a room, in a hall, or in a cave. If you live in these various abodes, be satisfied with them. They ward off the cold, heat, wind, rain, and biting insects. Abide under them in quiet repose.

“Monks, the medicines that I allow are urine, feces, cream, oil, honey, or rock honey. Be satisfied with these medicines. If your body is troubled by pains, then I permit these medicines when the myriad ailments become severe and cause anxiety until death.”

17.22

佛言：「或有外道梵志來作是語：『沙門釋子以眾樂自娛。』若有此言，當如是報：『汝等莫作此言，謂沙門釋子以眾樂自娛。所以者何？有樂自娛，如來呵責；有樂自娛，如來稱譽。』若外道梵志問言：『何樂自娛，瞿曇呵責？』設有此語，汝等當報：『五欲功德，可愛可樂，人所貪著。云何為五？眼知色，可愛可樂，人所貪著；耳聞聲、鼻知香、舌知味、身知觸，可愛可樂，人所貪著。諸賢！猶是五欲緣生喜樂，此是如來、至真、等正覺之所呵責也。猶如有人故殺眾生，自以為樂，此是如來、至真、等正覺之所呵責。猶如有人私竊偷盜，自以為樂，此為如來之所呵責。猶如有人犯於梵行，自以為樂，此是如來之所呵責。猶如有人故作妄語，自以為樂，此是如來之所呵責。猶如有人放蕩自恣，此是如來之所呵責。猶如有人行外苦行，非是如來所說正行，自以為樂，此是如來之所呵責。』

The Buddha said: "Non-Buddhist brahmacārins may come and speak thus: 'The śramaṇas of the Śākya clan amuse themselves with various pleasures.' If they make such a statement, you should reply to them thus: 'Do not speak like this, claiming that the śramaṇas of the Śākya clan amuse themselves with various pleasures. Why is this? There are pleasures enjoyed in amusement which the Tathāgata rebukes; there are pleasures enjoyed in amusement which the Tathāgata praises.' If those non-Buddhist brahmacārins ask: 'What pleasures enjoyed in amusement does Gautama rebuke?' If they speak thus, you should answer: 'The five strands of sensual desire, delightful and pleasurable, which people greedily crave. What are the five? The eye perceives visible forms, delightful and pleasurable, which people greedily crave; the ear hears sounds, the nose perceives smells, the tongue perceives tastes, and the body perceives tangible objects, delightful and pleasurable, which people greedily crave. Virtuous ones! Joy and pleasure arising dependent on these five sensual desires—these are what the Tathāgata, the arhat, the samyaksaṃbuddha rebukes. Just as if someone intentionally kills living beings and considers it a pleasure, this is rebuked by the Tathāgata, the arhat, the samyaksaṃbuddha. Just as if someone secretly steals and considers it a pleasure, this is rebuked by the Tathāgata. Just as if someone violates celibate life (brahmacarya) and considers it a pleasure, this is rebuked by the Tathāgata. Just as if someone intentionally utters false speech and considers it a pleasure, this is rebuked by the Tathāgata. Just as if someone is reckless and self-indulgent, this is rebuked by the Tathāgata. Just as if someone engages in external austerities that are not the right practice taught by the Tathāgata and considers it a pleasure, this is rebuked by the Tathāgata.'

The Buddha said, “Some wanderers of other religions come and say, ‘The ascetic Śākyans themselves enjoy many pleasures.’

“When they say this, you should thus reply, ‘You shouldn’t say that the ascetic Śākyans themselves enjoy many pleasures. Why is that? When someone enjoys pleasures, the Tathāgata rebukes them. When someone enjoys pleasures, the Tathāgata commends them.’

“Suppose that wanderer from another religion asks, ‘The enjoyment of which pleasures does Gautama rebuke?’

“If they were to ask that, you should reply, ‘The qualities of the five desires are lovely and enjoyable, so people are addicted to them. What are the five? The eye perceives form that’s lovely and enjoyable, so people are addicted to it. The ear hears sound … nose smells odor … tongue tastes flavor … body feels contact that’s lovely and enjoyable, so people are addicted to it.

“‘Good men, even though these five desires are conditions for joy and happiness, they are rebuked by the Tathāgata, Arhat, and Completely Awakened One. Even though people enjoy killing sentient beings, it’s rebuked by the Tathāgata, Arhat, and Completely Awakened One. Even though people enjoy robbing and stealing from others, it’s rebuked by the Tathāgata. Even though people enjoy violating the religious life, it’s rebuked by the Tathāgata. Even though people enjoy making false statements, it’s rebuked by the Tathāgata. Even though people are unrestrained and self-indulgent, it’s rebuked by the Tathāgata. Even though people enjoy practicing the ascetic practices of other religions and not the correct practices taught by the Tathāgata, it’s rebuked by the Tathāgata.’

17.23

「諸比丘！呵責五欲功德，人所貪著。云何為五？眼知色，可愛可樂，人所貪著；耳聞聲、鼻知香、舌知味、身知觸，可愛可樂，人所貪著；如此諸樂，沙門釋子無如此樂。猶如有人故殺眾生，以此為樂，沙門釋子無如此樂。猶如有人公為盜賊，自以為樂，沙門釋子無如是樂。猶如有人犯於梵行，自以為樂，沙門釋子無如是樂。猶如有人故作妄語，自以為樂，沙門釋子無如是樂。猶如有人放蕩自恣，自以為樂，沙門釋子無如是樂。猶如有人行外苦行，自以為樂，沙門釋子無如是樂。

"Bhikṣus! I rebuke the five strands of sensual desire that people greedily crave. What are the five? The eye perceives visible forms, delightful and pleasurable, which people greedily crave; the ear hears sounds, the nose perceives smells, the tongue perceives tastes, and the body perceives tangible objects, delightful and pleasurable, which people greedily crave. Such pleasures—the śramaṇas of the Śākya clan do not have such pleasures. Just as someone intentionally kills living beings and considers this a pleasure—the śramaṇas of the Śākya clan do not have such pleasure. Just as someone openly commits theft and considers it a pleasure—the śramaṇas of the Śākya clan do not have such pleasure. Just as someone violates brahmacarya and considers it a pleasure—the śramaṇas of the Śākya clan do not have such pleasure. Just as someone intentionally utters false speech and considers it a pleasure—the śramaṇas of the Śākya clan do not have such pleasure. Just as someone is reckless and self-indulgent and considers it a pleasure—the śramaṇas of the Śākya clan do not have such pleasure. Just as someone engages in external austerities and considers it a pleasure—the śramaṇas of the Śākya clan do not have such pleasure.

“Monks, I rebuke the qualities of the five desires that make people addicted to them. What are the five? The eye perceives form that’s lovely and enjoyable, so people are addicted to it. The ear hears sound … nose smells odor … tongue tastes flavor … body feels contact that’s lovely and enjoyable, so people are addicted to it.

“The ascetic Śākyans take no pleasures like these. Even though some people enjoy killing sentient beings, the ascetic Śākyans take no such pleasure. Even though some people enjoy stealing from others, the ascetic Śākyans take no such pleasure. Even though some people enjoy violating the religious life, the ascetic Śākyans take no such pleasure. Even though some people enjoy making false statements, the ascetic Śākyans take no such pleasure. Even though some people are unrestrained and self-indulgent, the ascetic Śākyans take no such pleasure. Even though some people enjoy practicing the ascetic practices of other religions, the ascetic Śākyans take no such pleasure.

17.24

「若外道梵志作如是問『何樂自娛，沙門瞿曇之所稱譽？』諸比丘！彼若有此言，汝等當答彼言：『諸賢！有五欲功德，可愛可樂，人所貪著。云何為五？眼知色，——乃至身知觸，可愛可樂，人所貪著。諸賢！五欲因緣生樂，當速除滅。猶如有人故殺眾生，自以為樂；有如此樂，應速除滅。猶如有人公為盜賊，自以為樂；有如此樂，應速除滅。猶如有人犯於梵行，自以為樂；有如此樂，應速除滅。猶如有人故為妄語，自以為樂；有如此樂，應速除滅。猶如有人放蕩自恣，自以為樂；有如此樂，應速除滅。猶如有人行外苦行，自以為樂；有如是樂，應速除滅。猶如有人去離貪欲，無復惡法，有覺、有觀，離生喜、樂，入初禪；如是樂者，佛所稱譽。猶如有人滅於覺、觀，內喜、一心，無覺、無觀，定生喜、樂，入第二禪；如是樂者，佛所稱譽。猶如有人除喜入捨，自知身樂，賢聖所求，護念一心，入第三禪；如是樂者，佛所稱譽。樂盡苦盡，憂、喜先滅，不苦不樂，護念清淨，入第四禪；如是樂者，佛所稱譽。』

"If non-Buddhist brahmacārins ask thus: 'What pleasures enjoyed in amusement does the śramaṇa Gautama praise?' Bhikṣus! If they speak thus, you should answer them: 'Virtuous ones! There are the five strands of sensual desire, delightful and pleasurable, which people greedily crave. What are the five? The eye perceives visible forms—up to the body perceiving tangible objects, delightful and pleasurable, which people greedily crave. Virtuous ones! Pleasure arising from the cause and condition of the five sensual desires should be swiftly eliminated. Just as someone intentionally kills living beings and considers it a pleasure—such pleasure should be swiftly eliminated. Just as someone openly commits theft and considers it a pleasure—such pleasure should be swiftly eliminated. Just as someone violates brahmacarya and considers it a pleasure—such pleasure should be swiftly eliminated. Just as someone intentionally utters false speech and considers it a pleasure—such pleasure should be swiftly eliminated. Just as someone is reckless and self-indulgent and considers it a pleasure—such pleasure should be swiftly eliminated. Just as someone engages in external austerities and considers it a pleasure—such pleasure should be swiftly eliminated. Just as someone departs from sensual desires, without bad phenomena, with applied thought and sustained thought, and with joy and pleasure born of seclusion, enters the first dhyāna—such pleasure is praised by the Buddha. Just as someone stills applied and sustained thought, having internal joy and single-mindedness, without applied thought and sustained thought, and with joy and pleasure born of concentration, enters the second dhyāna—such pleasure is praised by the Buddha. Just as someone abandons joy and enters equanimity, experiencing pleasure with the body, which the noble ones seek, mindful, vigilant, and single-minded, enters the third dhyāna—such pleasure is praised by the Buddha. With the ending of pleasure and the ending of pain, sorrow and joy having already vanished, neither painful nor pleasurable, purified in equanimity and mindfulness, enters the fourth dhyāna—such pleasure is praised by the Buddha.'

“Suppose that wanderer of another religion asks this question, ‘The enjoyment of which pleasures does the ascetic Gautama commend?’

“Monks, if they were to ask this, you should answer them: ‘Good men, there are the qualities of the five desires that are lovely and enjoyable, so people are addicted to them. What are the five? The eye perceives form … body feels contact that’s lovely and enjoyable, so people are addicted to it.

“‘Good men, the five desires are conditions that give rise to pleasure and must be quickly eliminated. Even though some people enjoy killing sentient beings, such pleasure should be quickly eliminated. Even though some people enjoy stealing, such pleasure should be quickly eliminated. Even though some people enjoy violating the religious life, such pleasure should be quickly eliminated. Even though some people enjoy making false statements, such pleasure should be quickly eliminated. Even though some people are unrestrained and self-indulgent, such pleasure should be quickly eliminated. Even though some people enjoy practicing the ascetic practices of other religions, such pleasure should be quickly eliminated.

“‘Some people seclude themselves from desire and aren’t subject to any more evil things. With perception and examination, seclusion gives rise to joy and happiness, and they enter the first dhyāna. Such pleasure is commended by the Buddha.

“‘Some people cease their perception and examination. With inner joy, unified mind, and no perception or examination, samādhi gives rise to joy and happiness, and they enter the second dhyāna. Such pleasure is commended by the Buddha.

“‘Some people discard joy and enter equanimity. They personally know their own happiness that’s sought by noble people. With equanimity, mindfulness, and unified mind, they enter the third dhyāna. Such pleasure is commended by the Buddha.

“‘Some people’s pleasure and pain ends, and their prior sorrow and joy subsides. Not discomforted or happy, they are equanimous, mindful, and pure, and they enter the fourth dhyāna. Such pleasure is commended by the Buddha.’

17.25

「若有外道梵志作如是問：『汝等於此樂中求幾果功德？』應答彼言：『此樂當有七果功德。云何為七？於現法中，得成道證，正使不成，臨命終時，當成道證；若臨命終復不成者，當盡五下結，中間般涅槃、生彼般涅槃、行般涅槃、無行般涅槃、上流阿迦尼吒般涅槃。諸賢！是為此樂有七功德。諸賢！若比丘在學地欲上，求安隱處，未除五蓋，云何為五？貪欲蓋、瞋恚蓋、睡眠蓋、掉戱蓋、疑蓋。彼學比丘方欲上求，求安隱處，未滅五蓋，於四念處不能精勤，於七覺意不能勤修，欲得上人法、賢聖智慧增盛，求欲知欲見者，無有是處。諸賢！學地比丘欲上求，求安隱處，能滅五蓋：貪欲蓋、瞋恚蓋、睡眠蓋、掉戱蓋、疑蓋。於四意處又能精勤，於七覺意如實修行，欲得上人法、賢聖智慧增上，求欲知欲見者，則有是處。諸賢！若有比丘漏盡阿羅漢，所作已辦，捨於重擔，自獲己利，盡諸有結使，正智解脫，不為九事。云何為九？一者不殺，二者不盜，三者不婬，四者不妄語，五者不捨道，六者不隨欲，七者不隨恚，八者不隨怖，九者不隨癡。諸賢！是為漏盡阿羅漢所作已辦，捨於重擔，自獲己利，盡諸有結，正智得解，遠離九事。』

"If non-Buddhist brahmacārins ask thus: 'In this pleasure, how many fruits and benefits do you seek?' You should reply to them: 'From this pleasure there are seven fruits and benefits. What are the seven? In the present life, one attains realization of the path; even if one does not attain it [now], at the time of death one will attain realization of the path; if at the time of death one still does not attain it, then with the exhaustion of the five lower fetters, one will attain parinirvāṇa in the intermediate state, parinirvāṇa upon being born there, parinirvāṇa with exertion, parinirvāṇa without exertion, or parinirvāṇa through ascending the stream to Akaniṣṭha. Virtuous ones! These are the seven benefits of this pleasure. Virtuous ones! If a bhikṣu is on the stage of training (śaikṣa) and wishes to advance, seeking the place of security, but has not eliminated the five hindrances—what are the five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and worry, and the hindrance of doubt. If that trainee bhikṣu wishes to advance, seeking the place of security, but has not eliminated the five hindrances, and is unable to practice diligently in the four foundations of mindfulness (smṛtyupasthāna) or vigorously cultivate the seven factors of awakening (bodhyaṅga), yet wishes to attain the superhuman state (uttaramanuṣyadharma) and superior noble wisdom, seeking knowledge and vision—there is no such possibility. Virtuous ones! If a trainee bhikṣu wishes to advance, seeking the place of security, and can eliminate the five hindrances: the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and worry, and the hindrance of doubt; and is also able to practice diligently in the four foundations of mindfulness, and cultivate the seven factors of awakening as they truly are, wishing to attain the superhuman state and superior noble wisdom, seeking knowledge and vision—then there is such a possibility. Virtuous ones! If a bhikṣu is an arhat with defilements exhausted, who has done what was to be done, laid down the heavy burden, attained his own goal, exhausted the fetters of existence, and is liberated through right knowledge, he does not perform nine things. What are the nine? First, he does not kill; second, he does not steal; third, he does not engage in unchaste conduct; fourth, he does not speak falsely; fifth, he does not abandon the path; sixth, he does not follow desire; seventh, he does not follow anger; eighth, he does not follow fear; ninth, he does not follow delusion. Virtuous ones! Thus an arhat with defilements exhausted, who has done what was to be done, laid down the heavy burden, attained his own goal, exhausted the fetters of existence, and is liberated through right knowledge, keeps far away from these nine things.'

“Suppose that wanderer of another religion asks this question, ‘How many fruits and virtues do you seek from these pleasures?’

“You should answer them, ‘These pleasures will have seven fruits and virtues. What are the seven? In the present life, one achieves the realization of awakening. Even if one doesn’t achieve it, they will achieve it right before their life ends. If they don’t achieve it before their life ends, then they will end the five lower bonds and Parinirvāṇa in the interim, Parinirvāṇa at birth, Parinirvāṇa with practice, Parinirvāṇa without practice, or Parinirvāṇa upstream in Akaniṣṭha. Good men, these are the seven virtues of these pleasures.

“‘Good men, if a monk in training desires to do the above, he’ll look for a peaceful place before eliminating five hindrances. What are the five? The hindrances of desire, anger, sleepiness, agitation, and doubt. If a trainee monk seeks the above place of safety before ceasing the five hindrances, he won’t be capable of diligently cultivating the four abodes of mindfulness or the seven factors of awakening. Attaining the state of the superior man and developing noble wisdom will be impossible for someone seeking to know and see them.

“‘Good men, suppose a trainee monk seeks the above place of peace and can cease the five hindrances, which are the hindrances of desire, anger, sleepiness, agitation, and doubt. He can also diligently cultivate the four abodes of mindfulness and seven factors of awakening. Attaining the state of the superior man and developing noble wisdom will then be possible for someone seeking to know and see them.

“‘Good men, suppose there’s a monk, an arhat who’s ended the contaminants. He has accomplished the task, put down the heavy burden, won his own reward, and ended the bonds of existence. He’s liberated by right knowledge and doesn’t do nine things. What are the nine? He doesn’t kill, steal, engage in sex, make false statements, abandon the path, follow desire, follow anger, follow fear, or follow delusion.

“‘Good men, this is an arhat who has ended the contaminants, accomplished the task, put down the heavy burden, won his own reward, and ended the bonds of existence. He’s liberated by right knowledge and avoids nine things.’