The Long Āgama Sūtra 22: 種德經

22.1

佛說長阿含經卷第十五

The Long Āgama Sūtra, Fascicle Fifteen

Thus I have heard: One time, the Buddha was staying in Aṅga accompanied by a large assembly of 1,250 monks. They traveled among the people, stopping to stay at the city of Campā by the side of Gargā Pond.

22.2

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

22.3

（二二）第三分種德經第三

(22) Section Three: Soṇadaṇḍa Sūtra, the Third

22.4

如是我聞：

Thus have I heard:

22.5

一時，佛在鴦伽國，與大比丘眾千二百五十人俱。遊行人間，止宿瞻婆城伽伽池側。

At one time, the Buddha was in the country of Aṅga together with a large assembly of 1,250 bhikṣus. Wandering among the people, he lodged beside Lake Gaggarā in the city of Campā.

22.6

時，有婆羅門，名曰種德，住瞻婆城，其城人民眾多，熾盛豐樂，波斯匿王即封此城與種德婆羅門，以為梵分。此婆羅門七世以來父母真正，不為他人之所輕毀，異學三部諷誦通利，種種經書盡能分別，世典幽微靡不綜練，又能善於大人相法、瞻候吉凶、祭祀儀禮，有五百弟子，教授不廢。

At that time, there was a brāhmaṇa named Soṇadaṇḍa who lived in the city of Campā. The city's population was numerous, prosperous, and joyous. King Prasenajit had granted this city to the brāhmaṇa Soṇadaṇḍa as a royal domain. For seven generations, this brāhmaṇa's parents had been of pure lineage, never despised or reviled by others. He was fluent in reciting and thoroughly versed in the three Vedas, able to analyze all kinds of scriptures, master of the subtle and abstruse secular treatises, skilled in the characteristics of a great man, reading omens, and the rites of sacrifice. He taught five hundred disciples without interruption.

At the time, there was a priest named Śroṇatāṇḍya who was residing in Campā, a city that was populous, thriving, and bountiful. King Prasenajit had bestowed the city to the priest Śroṇatāṇḍya as his priestly due.

This priest was descended from seven generations of fathers and mothers who were genuine [priests], so he wasn’t slighted by others. He had mastered the three Vedas and could discern all the various kinds of scriptures. He was learned about all the subtleties of the world’s scriptures. He was also skilled in the techniques of [recognizing] the great man’s signs, divining fortune and misfortune, and [performing] sacrifices and rituals. He had 500 disciples whom he taught without exception.

22.7

時，瞻婆城內諸婆羅門、長者、居士聞沙門瞿曇釋種子出家成道，從鴦伽國遊行人間，至瞻婆城伽伽池側，有大名稱，流聞天下，如來、至真、等正覺，十號具足，於諸天、世人、魔、若魔、天、沙門、婆羅門中，自身作證，為他說法，上中下言，皆悉真正，義味具足，梵行清淨。「如此真人應往覲現，今我寧可往與相見。」作此言已，即共相率，出瞻婆城，隊隊相隨，欲往詣佛。

At that time, the brāhmaṇas, elders, and gṛhapatis in the city of Campā heard: "The śramaṇa Gautama, a son of the Śākyas who left home and attained the Way, wandering among the people of Aṅga, has arrived at the side of Lake Gaggarā in the city of Campā. His great renown has spread throughout the world: he is a Tathāgata, an arhat, a samyaksaṃbuddha, fully endowed with the ten epithets; having personally realized the truth among devas, humans, Māra and his retinue, devas, śramaṇas, and brāhmaṇas, he preaches the Dharma for others—his beginning, middle, and end speech are all completely upright, endowed with meaning and phrasing, manifesting pure brahmacarya. Such a true person should be visited; we ought to go and meet him now." Having said this, they banded together and left the city of Campā, proceeding group by group, desiring to visit the Buddha.

The priests, prominent people, and householders in Campā heard: “The ascetic Gautama of the Śākya clan, who had left the home life [113a] and achieved awakening, is touring among the people of Aṅga and has arrived by the side of Gargā Pond. He possesses a great reputation that’s heard throughout the world. He’s a Tathāgata, an Arhat, and a Completely Awakened One who has perfected the ten epithets. Among gods, worldly men, and demons, whether they’re in the assemblies of Māra, gods, ascetics, or priests, he is self-realized and teaches the Dharma for others. His words are all genuine in the beginning, middle, and end, complete in content and expression, and purify the religious life.”

They said, “It would be fitting to go and have an audience with such a realized man as this. We should go and pay him a visit now!” After they said that, they followed each other as they left the city. Crowds of people headed out to visit the Buddha.

22.8

時，種德婆羅門在高臺上，遙見眾人隊隊相隨，故問侍者：「彼諸人等以何因緣隊隊相隨？欲何所至？」

At that time, the brāhmaṇa Soṇadaṇḍa was on a high terrace. Seeing the crowd from afar moving group by group, he purposefully asked his attendant: "For what reason are those people moving group by group? Where do they wish to go?"

The priest Śroṇatāṇḍya was up in his tower and saw those crowds of people from a distance. He asked his attendant, “What’s the reason those crowds of people are following each other? Where are they going?”

22.9

侍者白言：「我聞沙門瞿曇釋種子出家成道，於鴦伽國遊行人間，至瞻婆城伽伽池側，有大名稱，流聞天下，如來、至真、等正覺，十號具足，於諸天、世人、魔、若魔、天、沙門、婆羅門中自身作證，為他人說，上中下言，皆悉真正，義味具足，梵行清淨；此瞻婆城諸婆羅門、長者、居士眾聚相隨，欲往問訊瞿曇沙門耳。」

The attendant replied: "I have heard that the śramaṇa Gautama, a son of the Śākyas who left home and attained the Way, wandering among the people in the country of Aṅga, has arrived at the side of Lake Gaggarā in the city of Campā. His great renown has spread throughout the world: he is a Tathāgata, an arhat, a samyaksaṃbuddha, fully endowed with the ten epithets; having personally realized the truth among devas, humans, Māra and his retinue, devas, śramaṇas, and brāhmaṇas, he preaches it for others—his beginning, middle, and end speech are all completely upright, endowed with meaning and phrasing, manifesting pure brahmacarya. These brāhmaṇas, elders, and gṛhapatis of the city of Campā are gathering together and proceeding in groups, merely wishing to pay their respects to the śramaṇa Gautama."

His attendant said, “I heard this: ‘The ascetic Gautama of the Śākya clan, who had left the home life and achieved awakening, is touring among the people of Aṅga and has arrived by the side of Gargā Pond. He possesses a great reputation that’s heard throughout the world. He’s a Tathāgata, an Arhat, and a Completely Awakened One who has perfected the ten epithets. Among gods, worldly men, and demons, whether they’re in the assemblies of Māra, gods, ascetics, or priests, he is self-realized and teaches the Dharma for others. His words are all genuine in the beginning, middle, and end, complete in content and expression, and purify the religious life.’ Those crowds of priests, prominent people, and householders of Campā are going to pay a visit to the ascetic Gautama.”

22.10

時，種德婆羅門即勅侍者：「汝速持我聲，往語諸人：『卿等小住，須我往至，當共俱詣彼瞿曇所。』」

Then the brāhmaṇa Soṇadaṇḍa instructed his attendant: "Go quickly with my words and tell those people: 'Gentlemen, wait a little while until I arrive; we should go together to that Gautama's place.'"

The priest Śroṇatāṇḍya then instructed his attendant: “Quickly, memorize my words and go tell those people this: ‘All of you, wait a little while for me. We’ll go pay a visit to that Gautama together.’”

22.11

時，彼侍者即以種德聲，往語諸人言：「諸人且住，須我往到，當共俱詣彼瞿曇所。」

Then that attendant immediately went with Soṇadaṇḍa's words and said to the people: "Gentlemen, please wait until he arrives; we will all go together to that Gautama's place."

His attendant then went and told those people Śroṇatāṇḍya’s message: ‘Everyone, wait a little while for me. We’ll go pay a visit to that Gautama together.”

22.12

時，諸人報侍者言：「汝速還白婆羅門言：『今正是時，宜共行也。』」

Then those people answered the attendant, saying: "Return quickly and tell the brāhmaṇa: 'Now is the right time; we should set out together.'"

The people replied to his attendant, “Quickly return to the priest and tell him, ‘Now is a good time. We should go together.’”

22.13

侍者還白：「諸人已住，言：『今正是時，宜共行也。』」時，種德婆羅門即便下臺，至中門立。

The attendant returned and reported: "The people have paused and said, 'Now is the right time; we should set out together.'" At that, the brāhmaṇa Soṇadaṇḍa came down from the terrace and stood at the middle gate.

The attendant returned and said, “The people are waiting. They say, ‘Now is a good time. We should go together.’” The priest Śroṇatāṇḍya then came down from his tower and stood at its entrance.

22.14

時，有餘婆羅門五百人，以少因緣，先集門下，見種德婆羅門來，皆悉起迎問言：「大婆羅門！欲何所至？」

At that time, five hundred other brāhmaṇas, who had previously gathered at the gate for some minor matter, saw the brāhmaṇa Soṇadaṇḍa coming. They all rose to greet him and asked: "Great brāhmaṇa, where do you wish to go?"

At the time, another five hundred priests had already first assembled under the entrance for some minor reason. When they saw the priest Śroṇatāṇḍya coming, they all looked up and asked, “Great priest, where are you going?”

22.15

種德報言：「有沙門瞿曇釋種子出家成道，於鴦伽國遊行人間，至瞻婆城伽伽池側，有大名稱，流聞天下，如來、至真、等正覺，十號具足，於諸天、世人、魔、若魔、天、沙門、婆羅門中，自身作證，為他說法，上中下言，皆悉真正，義味具足，梵行清淨。如是真人宜往覲現，我今欲往至彼相見。」

Śoṇadaṇḍa replied, saying: "There is the śramaṇa Gautama, a son of the Śākyas who went forth [from home] and attained the Way. He has been wandering among humankind in the land of Aṅga, and has arrived beside Lake Gaggarā by the city of Campā. He has a great reputation, and his renown is heard throughout the world: he is a Tathāgata, an arhat, a samyaksaṃbuddha, fully endowed with the ten titles. In the midst of devas, humans, Māra, those like Māra, gods, śramaṇas, and brāhmaṇas, having realized it by his own direct witness, he preaches the Dharma for others. His words, from beginning to middle to end, are all completely true and correct, endowed with both meaning and phrasing, of pure brahmacarya. It is fitting to go and behold such a true person; I wish now to go there to see him."

Śroṇatāṇḍya replied, “The ascetic Gautama of the Śākya clan, who had left the home life and achieved awakening, is touring among the people of Aṅga and has arrived by the side of Gargā Pond. He possesses a great reputation that’s heard throughout the world. He’s a Tathāgata, an Arhat, and a Completely Awakened One who has perfected the ten epithets. Among gods, worldly men, and demons, whether they’re in the assemblies of Māra, gods, ascetics, or priests, he is self-realized and teaches the Dharma for others. His words are all genuine in the beginning, middle, and end, complete in content and expression, and purify the religious life. It would be fitting to go and have an audience with such a true man as this. I’m going to visit him and have a look at his [bodily] signs.”

22.16

時，五百婆羅門即白種德言：「勿往相見，所以者何？彼應詣此，此不應往。今大婆羅門七世以來父母真正，不為他人之所輕毀；若成就此法者，彼應詣此，此不應詣彼。又大婆羅門異學三部諷誦通利，種種經書皆能分別，世典幽微靡不綜練，又能善於大人相法、瞻相吉凶、祭祀儀禮；成就此法者，彼應詣此，此不應詣彼。又大婆羅門顏貌端正，得梵色像；成就此法者，彼應詣此，此不應詣彼。又大婆羅門戒德增上，智慧成就；成就此法者，彼應詣此，此不應詣彼。

Then the five hundred brāhmaṇas said to Śoṇadaṇḍa: "Do not go to see him! Why is that? He should come here; you should not go there. Now, great brāhmaṇa, for seven generations back, your parents have been pure and upright, never disparaged or criticized by others. One who has accomplished this quality—he should come to you; you should not go to him. Furthermore, great brāhmaṇa, you recite fluently the three divisions of external learning, are able to analyze all kinds of scriptures, and there are none of the subtle and obscure worldly texts you have not mastered. You are also skilled in the characteristics of the great man, in observing omens of good and ill fortune, and in sacrificial rituals. One who has accomplished these qualities—he should come to you; you should not go to him. Furthermore, great brāhmaṇa, your appearance is handsome and you possess a Brahmā-like complexion. One who has accomplished this quality—he should come to you; you should not go to him. Furthermore, great brāhmaṇa, your moral virtue is exalted and your wisdom is accomplished. One who has accomplished these qualities—he should come to you; you should not go to him.

Those five hundred priests said to Śroṇatāṇḍya, “Don’t go and look at his signs. Why not? He should visit you here; you shouldn’t go there to visit him. Now, great priest, you’re descended from fathers and mothers who were genuine [priests] for seven generations, and other people don’t slight you. You have achieved such status, so he should come here to visit you; you shouldn’t go there to visit him.

“Moreover, great priest, you’ve mastered the three Vedas and can discern all the various scriptures. You’re learned about all the subtleties of the world’s scriptures. You’re also skilled at [recognizing] the great man’s signs, divining fortune and misfortune, and [performing] sacrifices and rituals. You have achieved such status, so he should come here to visit you; you shouldn’t go there to visit him.

“Moreover, great priest, you’re handsome looking, having attained the appearance of Brahma. You have achieved such status, so he should come here to visit you; you shouldn’t go there to visit him.

“Moreover, great priest, your precepts and virtue are surpassing, and your wisdom is accomplished. You have achieved such status, so he should come here to visit you; you shouldn’t go there to visit him.

22.17

「又大婆羅門所言柔和，辯才具足，義味清淨；成就此法者，彼應詣此，此不應詣彼。又大婆羅門為大師，弟子眾多；成就此法者，彼應詣此，此不應詣彼。又大婆羅門常教授五百婆羅門；成就此法者，彼應詣此，此不應詣彼。又大婆羅門四方學者皆來請受，問諸技術祭祀之法，皆能具答；成就此法者，彼應詣此，此不應詣彼。又大婆羅門為波斯匿王及瓶沙王恭敬供養；成就此法者，彼應詣此，此不應詣彼。又大婆羅門富有財寶，庫藏盈溢；成就此法者，彼應詣此，此不應詣彼。又大婆羅門智慧明達，所言通利，無有怯弱；成就此法者，彼應詣此，此不應詣彼。」

"Furthermore, great brāhmaṇa, your speech is gentle, you are fully endowed with eloquence, and your meaning and expression are pure. One who has accomplished these qualities—he should come to you; you should not go to him. Furthermore, great brāhmaṇa, you are a great teacher with many disciples. One who has accomplished these qualities—he should come to you; you should not go to him. Furthermore, great brāhmaṇa, you constantly instruct five hundred brāhmaṇas. One who has accomplished this quality—he should come to you; you should not go to him. Furthermore, great brāhmaṇa, scholars from the four quarters all come to request instruction from you, asking about various arts and sacrificial rites, and you are able to answer them all fully. One who has accomplished these qualities—he should come to you; you should not go to him. Furthermore, great brāhmaṇa, you are revered and supported with offerings by King Prasenajit and King Bimbisāra. One who has accomplished this quality—he should come to you; you should not go to him. Furthermore, great brāhmaṇa, you are wealthy in treasures, with storehouses overflowing. One who has accomplished this quality—he should come to you; you should not go to him. Furthermore, great brāhmaṇa, your wisdom is brilliant and penetrating, your words are fluent, and you are free of timidness. One who has accomplished these qualities—he should come to you; you should not go to him."

“Moreover, great priest, your words are gentle, complete in eloquence, and their content and expression are pure. You have achieved such status, so he should come here to visit you; you shouldn’t go there to visit him.

“Moreover, great priest, you have numerous disciples. You have achieved such status, so he should come here to visit you; you shouldn’t go there to visit him.

“Moreover, great priest, you’re the instructor of five hundred priests. You have achieved such status, so he should come here to visit you; you shouldn’t go there to visit him.

“Moreover, great priest, students come from the four directions to request [your instruction], asking about the technique of sacrifices and rituals. You have achieved such status, so he should come here to visit you; you shouldn’t go there to visit him.

“Moreover, great priest, King Prasenajit and King Bimbisāra respect and support you. You have achieved such status, so he should come here to visit you; you shouldn’t go there to visit him.

“Moreover, great priest, you’re rich, possess treasures, and your treasury is overflowing. You have achieved such status, so he should come here to visit you; you shouldn’t go there to visit him.

“Moreover, great priest, your wisdom is insightful, your words are learned, and you lack timidity. You have achieved such status, so he should come here to visit you; you shouldn’t go there to visit him.

22.18

爾時，種德告諸婆羅門曰：「如是！如是！如汝所言，我具有此德，非不有也。汝當聽我說，沙門瞿曇所有功德，我等應往彼，彼不應來此。沙門瞿曇七世已來父母真正，不為他人之所輕毀；彼成就此法者，我等應往彼，彼不應來此。又沙門瞿曇顏貌端正，出剎利種；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇生尊貴處，出家為道；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇光色具足，種姓真正，出家修道；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇生財富家，有大威力，出家為道；成就此法者，我應詣彼，彼不應來此。

Then Śoṇadaṇḍa told the brāhmaṇas: "So it is! So it is! Just as you have said, I do possess these virtues; it is not that I lack them. But you must listen to me speak of the qualities of the śramaṇa Gautama, because of which we should go to him, and he should not come here. For seven generations back, the parents of the śramaṇa Gautama have been pure and upright, never disparaged or criticized by others. Since he has accomplished this quality, we should go to him; he should not come here. Furthermore, the śramaṇa Gautama is handsome in appearance and born of kṣatriya lineage. Having accomplished this quality, I should go to him; he should not come here. Furthermore, the śramaṇa Gautama was born in an exalted and noble station, yet went forth to cultivate the Way. Having accomplished this quality, I should go to him; he should not come here. Furthermore, the śramaṇa Gautama is fully endowed with radiant complexion, is of pure clan and caste, and went forth to cultivate the Way. Having accomplished this quality, I should go to him; he should not come here. Furthermore, the śramaṇa Gautama was born into a wealthy family with great power and authority, yet went forth to cultivate the Way. Having accomplished this quality, I should go to him; he should not come here.

Śroṇatāṇḍya then told the priests, “So it is, so it is! As you’ve said, I’m endowed with these virtues; there are none I don’t possess. Now, listen to what I say: These virtues are possessed by the ascetic Gautama, so we should go there to him; he shouldn’t come here to us. The ascetic Gautama is descended from fathers and mothers who were genuine for seven generations, so he’s not slighted by other people. He has achieved such status, so we should go there to him; he shouldn’t come here to us.

“Moreover, the ascetic Gautama is handsome looking, having come from the warrior caste. He has achieved such status, so we should go there to him; he shouldn’t come here to us.

“Moreover, the ascetic Gautama was born to a noble station and left home for the path. He has achieved such status, so we should go there to him; he shouldn’t come here to us.

“Moreover, the ascetic Gautama is endowed with a glowing form, his caste and clan are genuine, and he left home to cultivate the path. He has achieved such status, so we should go there to him; he shouldn’t come here to us.

“Moreover, the ascetic Gautama was born to a wealthy family that possessed great majesty, and he left home for the path. He has achieved such status, so we should go there to him; he shouldn’t come here to us.

22.19

「又沙門瞿曇具賢聖戒，智慧成就；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇，善於言語柔軟和雅；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇，為眾導師，弟子眾多；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇，永滅欲愛，無有卒暴，憂畏已除，衣毛不竪，歡喜和悅，見人稱善，善說行報，不毀餘道；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇，恒為波斯匿王及瓶沙王禮敬供養；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇，為沸伽羅娑羅婆羅門禮敬供養，亦為梵婆羅門、多利遮婆羅門、鋸齒婆羅門、首迦摩納都耶子所見供養；成就此法者，我應詣彼，彼不應來此。

"Furthermore, the śramaṇa Gautama is endowed with the precepts of the noble ones and has accomplished wisdom. Having accomplished these qualities, I should go to him; he should not come here. Furthermore, the śramaṇa Gautama is skilled in speech that is soft, gentle, and elegant. Having accomplished this quality, I should go to him; he should not come here. Furthermore, the śramaṇa Gautama is a guide to the multitude, with many disciples. Having accomplished this quality, I should go to him; he should not come here. Furthermore, the śramaṇa Gautama has forever extinguished sensual craving, has no rashness or violence, has eliminated worry and fear, his hair does not stand on end, and he is joyous and genial; seeing people, he speaks well of them, explains well deeds and their retribution, and does not disparage other paths. Having accomplished these qualities, I should go to him; he should not come here. Furthermore, the śramaṇa Gautama is constantly paid homage and offered support by King Prasenajit and King Bimbisāra. Having accomplished this quality, I should go to him; he should not come here. Furthermore, the śramaṇa Gautama is paid homage and offered support by the brāhmaṇa Pokkharasāti, and is also offered support by the brāhmaṇa Brahmā, the brāhmaṇa Tārukkha, the brāhmaṇa Jāṇussoṇi, and Śuka the son of Taudeya. Having accomplished this quality, I should go to him; he should not come here.

“Moreover, the ascetic Gautama has perfected noble precepts and accomplished wisdom. He has achieved such status, so we should go there to him; he shouldn’t come here to us.

“Moreover, the ascetic Gautama’s words are gentle and refined. He has achieved such status, so we should go there to him; he shouldn’t come here to us.

“Moreover, the ascetic Gautama is a teacher to a multitude, and his disciples are numerous. He has achieved such status, so we should go there to him; he shouldn’t come here to us.

“Moreover, the ascetic Gautama has forever destroyed craving without any fickleness. He has eliminated sorrow and fear, and his hair doesn’t stand on end. He rejoices and is glad to see people commend what’s good, skillfully teaches the results of conduct, and doesn’t criticize other religions. He has achieved such status, so we should go there to him; he shouldn’t come here to us.

“Moreover, the ascetic Gautama is always respected and supported by King Prasenajit and King Bimbisāra. He has achieved such status, so we should go there to him; he shouldn’t come here to us.

“Moreover, the ascetic Gautama is respected and supported by the priest Puṣkarasārin, and the priests Brahmāyu, [Tārukkha], [Kūṭadanta], Śukamāṇava Taudeyaputra support him, too. Having achieved such a state, I should go to him; he shouldn’t come here.

22.20

「又沙門瞿曇為諸聲聞弟子之所宗奉，禮敬供養，亦為諸天、餘鬼神眾之所恭敬，釋種、俱利、冥寧、跋祇、末羅、酥摩皆悉宗奉；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇授波斯匿王及瓶沙王受三歸五戒；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇授沸伽羅娑羅婆羅門等三歸五戒；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇弟子受三自歸五戒，諸天、釋種、俱利等，皆受三歸五戒；成就此法者，我應詣彼，彼不應來此。

"Furthermore, the śramaṇa Gautama is revered, paid homage, and offered support by his śrāvaka disciples, and is also respected by the devas and other assemblies of spirits; the Śākyas, Kolis, Mallas, Vajjis, Mallians, and Somas all revere him. Having accomplished these qualities, I should go to him; he should not come here. Furthermore, the śramaṇa Gautama conferred the three refuges and the five precepts upon King Prasenajit and King Bimbisāra. Having accomplished this quality, I should go to him; he should not come here. Furthermore, the śramaṇa Gautama conferred the three refuges and the five precepts upon the brāhmaṇa Pokkharasāti and others. Having accomplished this quality, I should go to him; he should not come here. Furthermore, the disciples of the śramaṇa Gautama have taken the three refuges and the five precepts, and devas, Śākyas, Kolis, and others have all taken the three refuges and the five precepts. Having accomplished this quality, I should go to him; he should not come here.

“Moreover, the ascetic Gautama is honored, respected, and supported by his disciples, and gods, demons, and other spirits respect him, too. The Śākya clan and the Kuru … Vṛji, Malla, and Soma honor him, too. Having achieved such a state, I should go to him; he shouldn’t come here.

“Moreover, the ascetic Gautama conferred the three refuges and five precepts to King Prasenajit and King Bimbisāra. He has achieved such status, so we should go there to him; he shouldn’t come here to us.

“Moreover, the ascetic Gautama conferred the three refuges and five precepts to the priest Puṣkarasārin. He has achieved such status, so we should go there to him; he shouldn’t come here to us.

“Moreover, the ascetic Gautama’s disciples received the three refuges and five precepts, and so have gods, the Śākya clan, the Kuru, and others. He has achieved such status, so we should go there to him; he shouldn’t come here to us.

22.21

「又沙門瞿曇遊行之時，為一切人恭敬供養；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇所至城郭聚落，為人供養；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇所至之處，非人、鬼神不敢觸嬈；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇所至之處，其處人民皆見光明，聞天樂音；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇所至之處，若欲去時，眾人戀慕，涕泣而送；成就此法者，我應詣彼，彼不應來此。

"Furthermore, whenever the śramaṇa Gautama travels, he is respected and offered support by all people. Having accomplished this quality, I should go to him; he should not come here. Furthermore, wherever the cities, towns, and villages the śramaṇa Gautama arrives at, he is given offerings by the people. Having accomplished this quality, I should go to him; he should not come here. Furthermore, wherever the śramaṇa Gautama arrives, non-humans and spirits dare not disturb him. Having accomplished this quality, I should go to him; he should not come here. Furthermore, wherever the śramaṇa Gautama arrives, the people of that place all see light and hear heavenly music. Having accomplished this quality, I should go to him; he should not come here. Furthermore, wherever the śramaṇa Gautama arrives, when he wishes to depart, the crowd yearns for him, weeping as they see him off. Having accomplished this quality, I should go to him; he should not come here.

“Moreover, wherever the ascetic Gautama travels, all the people respect and support him. He has achieved such status, so we should go there to him; he shouldn’t come here to us.

“Moreover, when the ascetic Gautama arrives as a city or village, he’s supported by its people. He has achieved such status, so we should go there to him; he shouldn’t come here to us.

“Moreover, wherever the ascetic Gautama goes, non-humans, demons, and spirits don’t dare harass him. He has achieved such status, so we should go there to him; he shouldn’t come here to us.

“Moreover, wherever the ascetic Gautama goes, the people living there see his light and hear heavenly music. He has achieved such status, so we should go there to him; he shouldn’t come here to us.

“Moreover, wherever the ascetic Gautama goes, many people feel such longing that they cry as they watch him leave. He has achieved such status, so we should go there to him; he shouldn’t come here to us.

22.22

「又沙門瞿曇初出家時，父母涕泣，愛惜戀恨；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇少壯出家，捨諸飾好、象馬、寶車、五欲、瓔珞；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇捨轉輪王位，出家為道，若其在家，當居四天下，統領民物，我等皆屬；成就此法者，我應詣彼，彼不應來此。

"Furthermore, when the śramaṇa Gautama first went forth from home, his parents wept, clinging to him in affection and sorrow. Having accomplished this quality, I should go to him; he should not come here. Furthermore, the śramaṇa Gautama went forth in the prime of his youth, abandoning fine ornaments, elephants, horses, jeweled carriages, the five desires, and necklaces. Having accomplished this quality, I should go to him; he should not come here. Furthermore, the śramaṇa Gautama abandoned the position of a wheel-turning king to go forth and cultivate the Way; had he remained at home, he would have ruled over the four continents, governing their peoples and goods, and we would all have been his subjects. Having accomplished this quality, I should go to him; he should not come here.

“Moreover, when he first left home, the ascetic Gautama’s parent cried and felt disappointed and heart-broken. He has achieved such status, so we should go there to him; he shouldn’t come here to us.

“Moreover, when he was still young after leaving home, the ascetic Gautama discarded decorations, elephants and horses, valuable chariots, the five desires, and jewelry. He has achieved such status, so we should go there to him; he shouldn’t come here to us.

“Moreover, the ascetic Gautama renounced his place as a wheel-turning king and left home for the path. If he’d stayed home, he would have ruled the peoples of the whole world, and we would’ve been his subordinates. He has achieved such status, so we should go there to him; he shouldn’t come here to us.

22.23

「又沙門瞿曇明解梵法，能為人說，亦與梵天往返言語；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇三十二相皆悉具足；成就此法者，我應詣彼，彼不應來此。又沙門瞿曇智慧通達，無有怯弱；成就此法者，我應詣彼，彼不應來此。彼瞿曇今來至此瞻婆城伽伽池側，於我為尊，又是貴客，宜往親覲。」

"Furthermore, the śramaṇa Gautama clearly understands the Brahmā Dharma and can explain it to others, and also converses back and forth with Brahmā. Having accomplished this quality, I should go to him; he should not come here. Furthermore, the śramaṇa Gautama is fully endowed with all thirty-two marks. Having accomplished this quality, I should go to him; he should not come here. Furthermore, the wisdom of the śramaṇa Gautama is thorough and penetrating, free of timidness. Having accomplished this quality, I should go to him; he should not come here. That Gautama has now arrived here beside Lake Gaggarā by the city of Campā. To me, he is an elder and an honored guest; it is fitting that I go in person to see him."

“Moreover, the ascetic Gautama clearly understands the teachings of Brahmā, he’s able to explain them for others, and he pays visits to Brahmā to speak with him. He has achieved such status, so we should go there to him; he shouldn’t come here to us.

“Moreover, the ascetic Gautama is endowed all 32 signs [of a great man]. He has achieved such status, so we should go there to him; he shouldn’t come here to us.

“Moreover, the ascetic Gautama is wise and insightful, and he lacks timidity. He has achieved such status, so we should go there to him; he shouldn’t come here to us.

“Moreover, the ascetic Gautama is here at Campā by the side of Gargā Pond right now. It would be an honor for me to be his guest and fitting to go and have an audience with him.”

22.24

時，五百婆羅門白種德言：「甚奇！甚特！彼之功德乃如是耶？若彼於諸德中能成一者尚不應來，況今盡具！宜盡相率，共往問訊。」

Then the five hundred brāhmaṇas said to Śoṇadaṇḍa: "How extraordinary! How remarkable! Are his virtues really like this? If he could accomplish even one among these virtues, he still should not have to come here—how much less when he possesses them all! We should all gather together and go with you to greet him."

Those five hundred priests then said to Śroṇatāṇḍya, “Amazing! Extraordinary! Does he have such virtues? If he were to achieve just one of these virtues, he still shouldn’t come [here to us]. How would it be if he were endowed with all of them? It would be fitting for us to come along and greet him.”

22.25

種德答言：「汝欲行者，宜知是時。」

Śoṇadaṇḍa answered, saying: "If you wish to go, you should know that now is the time."

Śroṇatāṇḍya replied, “If you want to go, it’s a good time to do so.”

22.26

時，種德即嚴駕寶車，與五百婆羅門及瞻婆城諸婆羅門長者、居士，前後圍遶，詣伽伽池。去池不遠，自思惟言：「我設問瞿曇，或不可彼意，彼沙門瞿曇當呵我言：『應如是問，不應如是問。』眾人聞者，謂我無智，損我名稱。設沙門瞿曇問我義者，我答或不稱彼意，彼沙門當呵我言：『應如是答，不應如是答。』眾人聞者，謂我無智，損我名稱。設我默然於此還者，眾人當言：『此無所知。』竟不能至沙門瞿曇所，損我名稱。若沙門瞿曇問我婆羅門法者，我答瞿曇足合其意耳。」

Then Śoṇadaṇḍa immediately prepared a jeweled carriage and, surrounded before and behind by the five hundred brāhmaṇas as well as the brāhmaṇa elders and householders of the city of Campā, set out for Lake Gaggarā. Not far from the lake, he thought to himself: "If I ask Gautama a question and it perhaps does not please him, that śramaṇa Gautama might rebuke me, saying, 'You should ask like this, not like that.' If the crowd hears this, they will consider me devoid of wisdom, which will damage my reputation. If the śramaṇa Gautama asks me about a point of doctrine and my answer perhaps does not suit him, that śramaṇa might rebuke me, saying, 'You should answer like this, not like that.' If the crowd hears this, they will consider me devoid of wisdom, which will damage my reputation. If I turn back from here in silence, the crowd will say, 'He knows nothing,' and [note that] in the end I could not even reach the presence of the śramaṇa Gautama, which will damage my reputation. If the śramaṇa Gautama asks me about the brāhmaṇa Dharma, my reply to Gautama will certainly suit his mind."

Śroṇatāṇḍya then prepared horses and a treasure chariot, and he went to Gargā Pond surrounded by those five hundred priests and the priests, prominent people, and householders of Campā. He stopped not far from the pond and thought to himself, “Suppose I question Gautama, and maybe it’s not to his liking? That ascetic Gautama will rebuke me, ‘You should ask this question and not ask that question.’ The crowd will overhear him and take me for a fool, and my reputation will be damaged. Suppose the ascetic Gautama asks me about a topic, and maybe my answer won’t be to his liking. That ascetic Gautama will rebuke me, ‘You should answer this way and not that way.’ The crowd will overhear him and take me for a fool, and my reputation will be damaged. Suppose I remain silent. When I return, the people will say, ‘This priest knows nothing!’ No matter what I do, visiting the ascetic Gautama will damage my reputation. If the ascetic Gautama asked me about the priest’s teaching, that would be the only topic I could answer well enough to suit him!”

22.27

時，種德於伽伽池側作是念已，即便前行下車步進，至世尊所，問訊已，一面坐。時，瞻婆城諸婆羅門、長者、居士，或有禮佛而坐者，或有問訊而坐者，或有稱名而坐者，或叉手向佛而坐者，或有默然而坐者。眾坐既定，佛知種德婆羅門心中所念，而告之曰：「汝所念者，當隨汝願！」佛問種德：「汝婆羅門成就幾法？所言誠實，能不虛妄。」

Having had this thought beside Lake Gaggarā, Śoṇadaṇḍa then went forward, descended from his carriage, and proceeded on foot. Arriving at the Bhagavat's location, he exchanged greetings and sat to one side. Then the brāhmaṇas, elders, and householders of the city of Campā sat down—some after paying homage to the Buddha, some after exchanging greetings, some after announcing their names, some after clasping their hands toward the Buddha, and some in silence. Once the assembly had settled, the Buddha, knowing what was in the mind of the brāhmaṇa Śoṇadaṇḍa, addressed him, saying: "What you have thought shall follow your wish!" The Buddha asked Śoṇadaṇḍa: "Accomplishing how many qualities does your brāhmaṇa speak with truth, being able to be free from falsehood?"

Once he finished thinking that beside of Gargā Pond, Śroṇatāṇḍya dismounted from his chariot and walked on foot to the Bhagavān. After they had exchanged greetings, he sat down to one side.

Some of the priests, prominent people, and householders of Campā bowed to the Buddha and sat. Some of them exchanged greetings with him and sat. Some of them praised him and sat. Some of their saluted him with their hands together and sat. Some remained quiet and sat. When the crowd was seated and settled, the Buddha knew that thought the priest Śroṇatāṇḍya had in his mind, so he told him, “Regarding that thought you had, you should do as you wish.”

The Buddha then asked Śroṇatāṇḍya, “How many qualities of a priest have you accomplished? Be honest; don’t speak falsely.”

22.28

爾時，種德默自念言：「甚奇！甚特！沙門瞿曇有大神力，乃見人心，如我所念而問我義。」

At that time, Śoṇadaṇḍa silently thought to himself: "How extraordinary! How remarkable! The śramaṇa Gautama possesses great spiritual power, seeing even into the human mind, and has questioned me on the doctrine just as I had wished!"

Śroṇatāṇḍya then silently thought to himself, “Amazing! Extraordinary! The ascetic Gautama has that great miraculous power to read people’s minds. He asked about the topic that I had thought about!”

22.29

時，種德婆羅門端身正坐，四顧大眾，熙怡而笑，方答佛言：「我婆羅門成就五法，所言至誠，無有虛妄。云何為五？一者婆羅門七世已來父母真正，不為他人之所輕毀。二者異學三部諷誦通利，種種經書盡能分別，世典幽微靡不綜練，又能善於大人相法、明察吉凶、祭祀儀禮。三者顏貌端正。四者持戒具足。五者智慧通達。是為五。瞿曇！婆羅門成就此五法，所言誠實，無有虛妄。」

Then the brāhmaṇa Śoṇadaṇḍa sat upright, looked around at the great assembly, smiled with delight, and only then answered the Buddha, saying: "Our brāhmaṇa accomplishes five qualities, so that what he says is completely sincere, free of falsehood. What are the five? First, for seven generations back, a brāhmaṇa's parents have been pure and upright, never disparaged or criticized by others. Second, he recites fluently the three divisions of external learning, is able to analyze all kinds of scriptures, and there are none of the subtle and obscure worldly texts he has not mastered; he is also skilled in the characteristics of the great man, clear in observing good and ill fortune, and versed in sacrificial rituals. Third, his facial appearance is handsome. Fourth, his observance of precepts is complete. Fifth, his wisdom is penetrating. These are the five. Gautama, when a brāhmaṇa accomplishes these five qualities, what he speaks is true and free of falsehood."

The priest Śroṇatāṇḍya sat up straight, surveyed the audience around them, and smiled happily. He then answered the Buddha, “I’ve accomplished five qualities of a priest, speaking honestly and not falsely. What are the five? One is that I’m a priest who is descended from seven generations of fathers and mothers who are genuine so that other people don’t slight me. Two is that I’ve mastered and chant the three Vedas, discern all the various scriptures, and I’m learned about all the subtleties of the world’s scriptures. I’m also skilled at [recognizing] the great man’s signs, divining fortune and misfortune, and [performing] sacrifices and rituals. Three is that I’m handsome looking. Four is that I’ve perfected the observance of precepts. Five is that I’m wise and insightful. These are the five. Gautama, I’ve accomplished these five qualities of a priest, speaking truthfully and not falsely.”

22.30

佛言：「善哉！種德！頗有婆羅門於五法中捨一成四，亦所言誠實，無有虛妄，得名婆羅門耶？」

The Buddha said: "Excellent, Śoṇadaṇḍa! Could there be a brāhmaṇa who, relinquishing one among these five qualities and accomplishing four, still speaks with truth, free of falsehood, and obtains the name of brāhmaṇa?"

The Buddha said, “Good, Śroṇatāṇḍya! Could it be that a priest who discards one of those five qualities and achieves four of them could also be called a priest, speaking truthfully and not falsely?”

22.31

種德白佛言：「有。所以者何？瞿曇！何用生為？若婆羅門異學三部諷誦通利，種種經書盡能分別，世典幽微靡不綜練，又能善於大人相法、明察吉凶、祭祀儀禮，顏貌端正，持戒具足，智慧通達；有此四法，則所言誠實，無有虛妄，名婆羅門。」

Śoṇadaṇḍa said to the Buddha: "There are. Why so? Gautama, of what use is birth? If a brāhmaṇa is fluent in reciting the three Vedas of other traditions, able to distinguish all kinds of scriptures, completely versed in the subtleties of worldly texts, skilled in the physiognomy of the Great Man, clear in observing auspicious and inauspicious signs and sacrificial rituals, handsome in appearance, complete in keeping the precepts, and penetrating in wisdom; possessing these four qualities, what he says is true and without falsehood, and he is called a brāhmaṇa."

Śroṇatāṇḍya said to the Buddha, “He could. Why is that? Gautama, what purpose does his birth serve? Suppose a priest masters and chants the three Vedas, discerns all the various scriptures, and he’s learned about all the subtleties of the world’s scriptures. He’s also skilled at [recognizing] the great man’s signs, divining fortune and misfortune, and [performing] sacrifices and rituals. He’s handsome looking. He perfects the observance of precepts, and he’s wise and insightful. Having these four qualities, he could be called a priest, speaking truthfully and not falsely.”

22.32

佛告種德：「善哉！善哉！若於此四法中捨一成三者，亦所言誠實，無有虛妄，名婆羅門耶？」

The Buddha told Śoṇadaṇḍa: "Excellent! Excellent! If among these four qualities one were to discard one and possess three, would what he says also be true and without falsehood, and would he be called a brāhmaṇa?"

The Buddha told Śroṇatāṇḍya, “Good, good! If he were to lack one of those four qualities and achieve three of them, would he still be called a priest, speak truthfully and not falsely?”

22.33

種德報言：「有。所以者何？何用生、誦為？若婆羅門顏貌端正，持戒具足，智慧通達；成此三者，所言真誠，無有虛妄，名婆羅門。」

Śoṇadaṇḍa replied: "There are. Why so? Of what use are birth and recitation? If a brāhmaṇa is handsome in appearance, complete in keeping the precepts, and penetrating in wisdom; possessing these three, what he says is true and without falsehood, and he is called a brāhmaṇa."

Śroṇatāṇḍya replied, “He would. Why is that? What purpose does his birth and the Vedas serve? Suppose a priest is handsome looking, has perfected the observance of precepts, and is wise and insightful. Achieving these three qualities, he could be called a priest, speaking truthfully and not falsely.”

22.34

佛言：「善哉！善哉！云何？若於三法中捨一成二，彼亦所言至誠，無有虛妄，名婆羅門耶？」

The Buddha said: "Excellent! Excellent! What do you think? If among the three qualities one were to discard one and possess two, would what he says also be most true and without falsehood, and would he be called a brāhmaṇa?"

The Buddha said, “Good, good! How is it? If he were to lack one of those three qualities and achieve two of them, would he be called a priest, speaking truthfully and not falsely?”

22.35

答曰：「有。所以者何？何用生、誦及端正為？」

He replied: "There are. Why so? Of what use are birth, recitation, and handsome appearance?"

Śroṇatāṇḍya answered, “He would. Why is that? What purpose does his birth, the Vedas, and being handsome serve?”

22.36

爾時，五百婆羅門各各舉聲，語種德婆羅門言：「何故呵止生、誦及與端正，謂為無用？」

Then the five hundred brāhmaṇas raised their voices together and said to the brāhmaṇa Śoṇadaṇḍa: "Why do you disparage birth, recitation, and handsome appearance, calling them useless?"

Each of the five hundred priests then spoke up and said to the priest Śroṇatāṇḍya: “Why do you disrespect [a priest’s] birth, the Vedas, and being handsome, saying that they serve no purpose?”

22.37

爾時，世尊告五百婆羅門曰：「若種德婆羅門容貌醜陋，無有種姓，諷誦不利，無有辯才、智慧、善答，不能與我言者，汝等可語；若種德顏貌端正，種姓具足，諷誦通利，智慧辯才，善於問答，足堪與我共論義者，汝等且默，聽此人語。」

Then the Bhagavat told the five hundred brāhmaṇas: "If the brāhmaṇa Śoṇadaṇḍa were ugly in appearance, lacked pedigree, were poor in recitation, lacked eloquence, wisdom, and skillful answers, and were unable to speak with me, then you might speak. But if Śoṇadaṇḍa is handsome in appearance, complete in pedigree, fluent in recitation, possessed of wisdom and eloquence, skilled in questions and answers, and fully capable of discussing meaning with me, you should keep silent for a while and listen to this man speak."

The Bhagavān then told the five hundred priests, “If this priest Śroṇatāṇḍya were ugly, lacked [a respectable] caste and clan, hadn’t mastered the Vedas, and lacked eloquence, wisdom, and good answers, he wouldn’t be the one speaking with me, and you could speak. Since the priest Śroṇatāṇḍya is handsome, perfect in caste and clan, has mastered the Vedas, and is wise, eloquent, and good at answering questions, he’s qualified to have a discussion with me. The rest of you, remain silent and let this man speak.”

22.38

爾時，種德婆羅門白佛言：「唯願瞿曇且小停止！我自以法往訓此人。」

Then the brāhmaṇa Śoṇadaṇḍa said to the Buddha: "May Gautama please pause for a moment! I shall instruct these men myself according to the Dharma."

The priest Śroṇatāṇḍya then said to the Buddha, “Please, Gautama, stop for a moment. I’ll instruct them about the teaching.”

22.39

爾時，種德尋告五百婆羅門曰：「鴦伽摩納今在此眾中，是我外甥，汝等見不？今諸大眾普共集此，唯除瞿曇顏貌端正，其餘無及此摩納者；而此摩納殺生、偷盜、淫逸、無禮、虛妄、欺誑，以火燒人，斷道為惡。諸婆羅門！此鴦伽摩納眾惡悉備，然則諷誦、端正，竟何用為？」

Then Śoṇadaṇḍa immediately addressed the five hundred brāhmaṇas: "The youth Aṅgaka is now here in this assembly; he is my nephew. Do you see him or not? Now this whole great assembly has gathered here together; with the sole exception of Gautama's handsome appearance, none of the rest can equal this youth. Yet this youth kills living beings, steals, indulges in sexual misconduct, lacks propriety, lies, deceives, burns people with fire, and robs on the highway, doing evil. O brāhmaṇas! This youth Aṅgaka is fully endowed with all evils. If so, of what use, after all, are recitation and handsome appearance?"

Śroṇatāṇḍya then told the five hundred priests, “Now, don’t you see my nephew who’s a student here in this assembly? Of everyone assembled here, only Gautama’s appearance is as handsome as his, but that student does evil things like killing, stealing, engaging in sex, lacking courtesy, lying, deceiving, burning people with fire, and cutting them off from the path. Priests, this student from Aṅga has done all these evil things, so what purpose do the Vedas and being handsome serve in the end?”

22.40

時，五百婆羅門默然不對。種德白佛言：「若持戒具足，智慧通達，則所言至誠，無有虛妄，得名婆羅門也。」

Then the five hundred brāhmaṇas remained silent and made no reply. Śoṇadaṇḍa said to the Buddha: "If one is complete in keeping the precepts and penetrating in wisdom, then what one says is most true and without falsehood, and one may be called a brāhmaṇa."

The five hundred priests remained silent and didn’t respond. Śroṇatāṇḍya then said to the Buddha, “If he perfects the observance of precepts, and he’s wise and insightful, then he could be called a priest, speaking truthfully and not falsely.”

22.41

佛言：「善哉！善哉！云何，種德！若於二法中捨一成一，亦所言誠實，無有虛妄，名婆羅門耶？」

The Buddha said: "Excellent! Excellent! What do you think, Śoṇadaṇḍa? If among the two qualities one were to discard one and possess one, would what he says also be true and without falsehood, and would he be called a brāhmaṇa?"

The Buddha said, “Good, good! How is it, Śroṇatāṇḍya? If he lacks one of these two qualities and accomplishes one of them, would he be called a priest, speaking truthfully and not falsely?”

22.42

答曰：「不得。所以者何？戒即智慧，智慧即戒；有戒有智，然後所言誠實，無有虛妄，我說名婆羅門。」

He replied: "He could not. Why so? Precepts are wisdom, and wisdom is precepts; having precepts and having wisdom, only then is what one says true and without falsehood, and I declare him to be called a brāhmaṇa."

He answered, “He cannot. Why is that? The precepts are wise, and wisdom is the precepts. Having both precepts and wisdom, then as a result I would say that he is called a priest, speaking truthfully and not falsely.”

22.43

佛言：「善哉！善哉！如汝所說，有戒則有慧，有慧則有戒；戒能淨慧，慧能淨戒。種德！如人洗手，左右相須，左能淨右，右能淨左。此亦如是，有慧則有戒，有戒則有慧，戒能淨慧，慧能淨戒。婆羅門！戒、慧具者，我說名比丘。」

The Buddha said: "Excellent! Excellent! It is as you say: where there are precepts there is wisdom; where there is wisdom there are precepts. Precepts can purify wisdom, and wisdom can purify precepts. Śoṇadaṇḍa, just as when a person washes his hands, the left and right rely on each other—the left can cleanse the right, and the right can cleanse the left. It is just the same here: where there is wisdom there are precepts; where there are precepts there is wisdom. Precepts can purify wisdom, and wisdom can purify precepts. Brāhmaṇa, one who is endowed with both precepts and wisdom is what I declare to be called a bhikṣu."

The Buddha said, “Good, good! As you’ve said, having precepts is having wisdom, and having wisdom is having precepts. Precepts purify wisdom, and wisdom purifies precepts. Śroṇatāṇḍya, it’s like when someone washes their hands: The right and left hand need each other. The left hand washes the right hand, and the right hand washes the left hand. These things are likewise. Having wisdom is having precepts, and having precepts is having wisdom. Precepts purify wisdom, and wisdom purifies precepts. Priest, I say someone endowed with precepts and wisdom is called a monk.”

22.44

爾時，種德婆羅門白佛言：「云何為戒？」

Then the brāhmaṇa Śoṇadaṇḍa said to the Buddha: "What are the precepts?"

Śroṇatāṇḍya then said to the Buddha, “What are the precepts?”

22.45

佛言：「諦聽！諦聽！善思念之，吾當為汝一一分別。」

The Buddha said: "Listen attentively! Listen attentively, and reflect on it well; I shall explain it to you in detail."

The Buddha replied, “Listen closely, listen closely; consider it well! I will discern them one by one for you.”

22.46

對曰：「唯然！願樂欲聞。」

He replied: "Yes, indeed! I gladly wish to hear."

He responded, “Very well! I’d be glad to hear it.”

22.47

爾時，世尊告婆羅門曰：「若如來出現於世，應供、正遍知、明行成、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，於諸天、世人、沙門、婆羅門中，自身作證，為他人說，上中下言，皆悉真正，義味具足，梵行清淨。若長者、長者子聞此法者，信心清淨；信心清淨已，作如是觀：『在家為難，譬如桎梏；欲修梵行，不得自在。今我寧可剃除鬚髮，服三法衣，出家修道。』彼於異時捨家財業，棄捐親族，服三法衣，去諸飾好，諷誦毘尼，具足戒律，捨殺不殺，——乃至心法四禪現得歡樂。所以者何？斯由精勤，專念不忘，樂獨閑居之所得也。婆羅門！是為具戒。」

Then the Bhagavat told the brāhmaṇa: "When a Tathāgata appears in the world—an arhat, samyaksaṃbuddha, vidyācaraṇasaṃpanna, sugata, knower of the world, unexcelled person, tamer of men, teacher of devas and humans, Buddha, Bhagavat—he realizes [the truth] by himself among devas, humans, śramaṇas, and brāhmaṇas, and expounds it to others. His words, beginning, middle, and end, are all true, complete in meaning and expression, and of pure brahmacarya. If a householder or a householder's son hears this Dharma, his faith becomes pure; having attained pure faith, he contemplates thus: 'Dwelling at home is difficult, like fetters; wishing to practice brahmacarya, one cannot be free. Now I would rather shave off hair and beard, put on the three Dharma robes, and go forth from home to practice the Path.' At a later time, he abandons his family wealth and occupation, forsakes his relatives, puts on the three Dharma robes, discards all ornaments, recites the vinaya, is complete in moral precepts, abandons killing and does not kill—and so on up to obtaining joy in the present state through the four dhyānas of the mental qualities. Why so? This is obtained through energetic diligence, single-minded mindfulness without forgetfulness, and delighting in solitude and secluded dwelling. Brāhmaṇa, this is being complete in precepts."

The Bhagavān then told Śroṇatāṇḍya, “Suppose a Tathāgata appears in the world who’s Worthy of Alms, Completely Awakened, Accomplished in Insight and Conduct, Well Gone, Understands the World, an Unsurpassed Man, Trainer of Men, Teacher to Gods and Humans, a Buddha, and a Bhagavān. Among gods, worldly people, ascetics, and priests, he’s self-realized, and he teaches for others. His words are all genuine in the beginning, middle, and end, complete in content and expression, and purify the religious life.

“Suppose prominent people or the children of prominent people hear this teaching. Once their belief is pure, they thus observe: ‘The household life is difficult; it’s like being in handcuffs and bond. I’d like to cultivate the religious life, but I can’t free myself from it. I’d rather cut off my hair, put on the three Dharma robes, leave home, and cultivate the path.’

“At some different time, they renounce their home, property, and occupation, part with family and friends, put on the three Dharma robes, and leave ornaments behind. They recite the Vinaya and perfect the discipline of precepts. They renounce killing and don’t kill beings … and so forth up to … He attains the rapture of the four dhyānas in the present life. Why is that? These things are a result of diligence, focused attention that’s not lost, and attainment of a pleasant and solitary dwelling. Priest, this is perfecting the precepts.”

22.48

又問：「云何為慧？」

He asked again: "What is wisdom?"

The priest asked, “What is wisdom?”

22.49

佛言：「若比丘以三昧心清淨無穢，柔軟調伏，住不動處，——乃至得三明，除去無明，生於慧明，滅於闇冥，生大法光，出漏盡智。所以者何？斯由精勤，專念不忘，樂獨閑居之所得也。婆羅門！是為智慧具足。」

The Buddha said: "When a bhikṣu, with a mind in samādhi that is pure and unstained, pliant and subdued, dwells in an unshakable state—and so on up to attaining the three vidyās, eliminating ignorance, generating the brightness of wisdom, extinguishing darkness, producing the great light of Dharma, and giving rise to the knowledge of the destruction of the āsravas. Why so? This is obtained through energetic diligence, single-minded mindfulness without forgetfulness, and delighting in solitude and secluded dwelling. Brāhmaṇa, this is being complete in wisdom."

The Buddha said, “If a monk’s mind is purified and undefiled as a result of samādhi, is flexible and gentle, dwells in imperturbability … and so forth up to … attains the three insights. He eliminates ignorance and gives rise to wise insight. He produces the great light of Dharma and ceases being in darkness, and the knowledge that the contaminants have ended arises in him. Why is that? These things are a result of diligence, focused attention that’s not lost, and attainment of a pleasant and solitary dwelling. Priest, this is perfecting wisdom.”