The Long Āgama Sūtra 26: 三明經

26.1

（二六）佛說長阿含第三分三明經第七

26. Discourse on the Threefold Knowledge, Seventh, in the Third Section of the Dīrghāgama Spoken by the Buddha

Thus I have heard: One time, the Buddha was travelling among the people of Kośala accompanied by a large assembly of 1,250 monks. He went to the Kośala priest village of Icchānaṅgala and stopped to rest in a citron grove.

26.2

如是我聞：

Thus have I heard:

26.3

一時，佛在俱薩羅國人間遊行，與大比丘眾千二百五十人俱，詣伊車能伽羅俱薩羅婆羅門村，止宿伊車林中。

At one time, the Buddha was wandering among the people in the country of Kosala together with a great assembly of one thousand two hundred and fifty bhikṣus, and arrived at the brāhmaṇa village of Icchānaṅgala in Kosala, staying in the Icchā Grove.

26.4

時，有婆羅門名沸伽羅娑羅、婆羅門名多梨車，以小緣詣伊車能伽羅村。此沸伽羅娑羅婆羅門，七世以來父母真正，不為他人之所輕毀，異典三部諷誦通利，種種經書善能分別。又能善於大人相法、觀察吉凶、祭祀儀禮，有五百弟子，教授不廢。其一弟子名婆悉咤，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，亦能善於大人相法，觀察吉凶，祭祀儀禮，亦有五百弟子，教授不廢。

At that time, there was a brāhmaṇa named Pokkharasāti and a brāhmaṇa named Tārukkha, who had gone to the village of Icchānaṅgala on some minor business. This brāhmaṇa Pokkharasāti had been of pure parentage for seven generations, never slighted or disparaged by others; he had recited and mastered the three treatises of external scriptures, and was well able to distinguish all kinds of texts. He was also skilled in the lore of the marks of a great man, the observation of auspicious and inauspicious signs, and sacrificial rituals; he had five hundred disciples and never neglected his teaching. One of his disciples was named Vāseṭṭha; he had been of pure parentage for seven generations, never slighted or disparaged by others; he had recited and mastered the three treatises of external studies, was fully able to distinguish all kinds of texts, was also skilled in the lore of the marks of a great man, the observation of auspicious and inauspicious signs, and sacrificial rituals; he also had five hundred disciples and never neglected his teaching.

A priest named Puṣkarasārin and another named [Tārukkha] had gone to the village of Icchānaṅgala for some minor reason.

This priest Puṣkarasārin 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 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.

He had a disciple named Vasiṣṭha who 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 also skilled in the techniques of [recognizing] the great man’s signs, divining fortune and misfortune, and [performing] sacrifices and rituals. He also had 500 disciples whom he taught without exception.

26.5

多梨車婆羅門，亦七世已來父母真正，不為他人之所輕毀，異學三部諷誦通利，種種經書盡能分別，亦能善於大人相法、觀察吉凶、祭祀儀禮，亦有五百弟子，教授不廢。其一弟子名頗羅墮，七世已來父母真正，不為他人之所輕毀，異學三部諷誦通利，種種經書盡能分別，亦能善於大人相法、觀察吉凶、祭祀儀禮，亦有五百弟子，教授不廢。

The brāhmaṇa Tārukkha likewise had been of pure parentage for seven generations, never slighted or disparaged by others; he had recited and mastered the three treatises of external studies, was fully able to distinguish all kinds of texts, was also skilled in the lore of the marks of a great man, the observation of auspicious and inauspicious signs, and sacrificial rituals; he also had five hundred disciples and never neglected his teaching. One of his disciples was named Bhāradvāja; he had been of pure parentage for seven generations, never slighted or disparaged by others; he had recited and mastered the three treatises of external studies, was fully able to distinguish all kinds of texts, was also skilled in the lore of the marks of a great man, the observation of auspicious and inauspicious signs, and sacrificial rituals; he also had five hundred disciples and never neglected his teaching.

The priest [Tārukkha] 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 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.

He had a disciple named Bhāradvāja who 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 also skilled in the techniques of [recognizing] the great man’s signs, divining fortune and misfortune, and [performing] sacrifices and rituals. He also had 500 disciples whom he taught without exception.

26.6

時，婆悉咤、頗羅墮二人於清旦至園中，遂共論義，更相是非。時，婆悉咤語頗羅墮：「我道真正，能得出要，至於梵天，此是大師沸伽羅娑羅婆羅門所說。」

At that time, the two, Vāseṭṭha and Bhāradvāja, went into the park at dawn, whereupon they debated together, contending over right and wrong. Then Vāseṭṭha said to Bhāradvāja: "My path is true and correct, capable of providing an escape and leading to Brahmā; this is what our great teacher, the brāhmaṇa Pokkharasāti, has taught."

These two men, Vasiṣṭha and Bhāradvāja went to a park in the early morning. When they discussed doctrines, they contradicted one another. Vasiṣṭha said to Bhāradvāja, “My path is true. It can attain escape and arrive in Brahmā’s Heaven. This is the teaching of the priest Puṣkarasārin.”

26.7

頗羅墮又言：「我道真正，能得出要，至於梵天，此是大師多梨車婆羅門所說。」如是，婆悉咤再三自稱己道真正，頗羅墮亦再三自稱己道真正，二人共論，各不能決。

Bhāradvāja said in turn: "My path is true and correct, capable of providing an escape and leading to Brahmā; this is what our great teacher, the brāhmaṇa Tārukkha, has taught." In this way, Vāseṭṭha asserted three times that his own path was true and correct, and Bhāradvāja also asserted three times that his own path was true and correct. The two debated together, yet neither could resolve it.

Bhāradvāja also said, “My path is true. It can attain escape and arrive in Brahmā’s Heaven. This is the teaching of the priest [Tārukkha].”

Vasiṣṭha thus praised his own path as true three times, and Bhāradvāja also praised his own path as true three times. They continued their discussion, but neither was able to be decisive.

26.8

時，婆悉咤語頗羅墮曰：「我聞沙門瞿曇釋種子出家成道，於拘薩羅國遊行人間，今在伊車能伽羅林中，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。我聞彼瞿曇知梵天道，能為人說，常與梵天往返言語，我等當共詣彼瞿曇，共決此義。若沙門瞿曇有所言說，當共奉持。」爾時，婆悉咤、頗羅墮二人相隨到伊車林中，詣世尊所，問訊已，一面坐。

Then Vāseṭṭha said to Bhāradvāja: "I have heard that the śramaṇa Gautama, a son of the Śākyas who went forth to attain the path, is wandering among the people in the country of Kosala and is now in the Icchānaṅgala Grove. He has a great reputation that has spread throughout the world: he is a Tathāgata, an arhat, a samyaksaṃbuddha, fully endowed with the ten titles. Among devas, mortals, Māra, Mārakāyika devas, śramaṇas, and brāhmaṇas, he has realized the truth for himself and expounds the Dharma to others; his words at the beginning, in the middle, and at the end are all true and correct, complete in meaning and phrasing, with pure brahmacarya. It is fitting to go and see such a true person. I have heard that this Gautama knows the path to Brahmā, can explain it to people, and regularly converses back and forth with Brahmā. We should go together to that Gautama and resolve this matter together. Whatever the śramaṇa Gautama says, we should uphold together." Thereupon, Vāseṭṭha and Bhāradvāja together went to the Icchā Grove, approached the Bhagavat, and after exchanging greetings, sat to one side.

Vasiṣṭha then said to Bhāradvāja, “I heard that the ascetic Gautama of the Śākya clan, who had left the home life and achieved awakening, was travelling among the people of Kośala and now is staying in the grove at Icchānaṅgala. 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 and gods or ascetics and priests, he is self-realized and teaches the Dharma for others. It’s good in the beginning, middle, and end, complete in content and expression, and purifies the religious life.’

“Since he’s a realized person, we should go and meet him! I’ve heard that Gautama knows the way to Brahmā’s Heaven and teaches it for others. He frequently visits Brahmā’s Heaven to speak with him. We should go together to visit Gautama. He’ll settle this matter. If the ascetic Gautama has something to tell us, we should uphold it together, too.”

Vasiṣṭha and Bhāradvāja both went to the citron grove to visit the Bhagavān. After exchanging greetings, they sat to one side.

26.9

爾時，世尊知彼二人心中所念，即告婆悉咤曰：「汝等二人清旦至園中，作如是論，共相是非。汝一人言：『我法真正，能得出要，至於梵天，此是大師沸伽羅娑羅所說。』彼一人言：『我法真正，能得出要，至於梵天，此是大師多梨車所說。』如是再三，更相是非，有如此事耶？」

At that time, the Bhagavat, knowing the thoughts in their minds, said to Vāseṭṭha: "You two went into the park at dawn and engaged in such debate, contending over right and wrong. One of you said: 'My Dharma is true and correct, capable of providing an escape and leading to Brahmā; this is what the great teacher Pokkharasāti has taught.' The other said: 'My Dharma is true and correct, capable of providing an escape and leading to Brahmā; this is what the great teacher Tārukkha has taught.' In this way, you contended over right and wrong up to three times. Did this indeed occur?"

Knowing the thoughts in their minds, the Bhagavān then told Vasiṣṭha, “Both of you went to a grove in the early morning. When you had a discussion, you contradicted each other. One of you said, ‘My path is true. It can attain escape and arrive in Brahmā’s Heaven. This is the teaching of the priest Puṣkarasārin.’

“The other said, ‘My path is true. It can attain escape and arrive in Brahmā’s Heaven. This is the teaching of the priest [Tārukkha].’

“Thus, you contradicted each other three times. Is that what happened?”

26.10

時，婆悉咤、頗羅墮聞佛此言，皆悉驚愕，衣毛為竪，心自念言：「沙門瞿曇有大神德，先知人心，我等所欲論者，沙門瞿曇已先說訖。」時，婆悉咤白佛言：「此道、彼道皆稱真正，皆得出要，至於梵天，為沸伽羅娑羅婆羅門所說為是？為多梨車婆羅門所說為是耶？」

Then Vāseṭṭha and Bhāradvāja, hearing these words of the Buddha, were both astonished, their hair standing on end. They thought to themselves: "The śramaṇa Gautama possesses great spiritual virtue and knows other people's minds beforehand. What we wished to discuss, the śramaṇa Gautama has already stated beforehand." Then Vāseṭṭha said to the Buddha: "Both this path and that path are claimed to be true and correct, both capable of providing an escape and leading to Brahmā. Is what the brāhmaṇa Pokkharasāti taught correct, or is what the brāhmaṇa Tārukkha taught correct?"

Vasiṣṭha and Bhāradvāja were shocked when they heard the Buddha say this, and their hair stood up. They thought, “The ascetic Gautama possesses great miraculous virtue. He knows a person’s thoughts beforehand. The ascetic Gautama was the first to mention what we came wanting to discuss!”

Vasiṣṭha said to the Buddha, “My path and his path are both praised as true, achieving the escape and arriving at Brahmā’s Heaven. Is what’s taught by the priest Puṣkarasārin correct, or is it what’s taught by the priest [Tārukkha] that’s correct?”

26.11

佛言：「正使，婆悉咤！此道、彼道真正出要，得至梵天，汝等何為清旦園中共相是非，乃至再三耶？」

The Buddha said: "Even if, Vāseṭṭha, both this path and that path were true and correct, providing an escape and leading to Brahmā, why did you contend with each other in the park at dawn over right and wrong up to three times?"

The Buddha said, “Vasiṣṭha, even if it were this path or that path which is truly the escape and arrives at Brahmā’s Heaven, why did you contradict each other three times while you were in a grove this morning?”

26.12

時，婆悉咤白佛言：「諸有三明婆羅門說種種道，自在欲道、自作道、梵天道，此三道者盡向梵天。瞿曇！譬如村營，所有諸道皆向於城，諸婆羅門雖說種種諸道，皆向梵天。」

Then Vāseṭṭha said to the Buddha: "Those brāhmaṇas of the threefold knowledge teach various paths: the path of sovereign desire, the path of self-action, and the path of Brahmā. These three paths all lead toward Brahmā. Gautama, just as all the roads from a village or encampment lead to the city, so too, though the brāhmaṇas speak of various paths, they all lead toward Brahmā."

Vasiṣṭha then said to the Buddha, “The priests possessing the three Vedas teach various paths, such as the path of free desires, the self-realized path, and the path to Brahmā’s Heaven. All three paths lead to Brahmā’s heaven. Gautama, it’s like a village that has many roads that lead to its citadel. Although the priests teach various paths, they all lead to Brahmā’s Heaven.”

26.13

佛告婆悉咤：「彼諸道為盡趣梵天不？」

The Buddha asked Vāseṭṭha: "Do all those paths indeed lead to Brahmā?"

The Buddha asked Vasiṣṭha, “Do all of those paths arrive at Brahmā’s Heaven?”

26.14

答曰：「盡趣。」

He replied: "They all lead there."

He replied, “All of them arrive there.”

26.15

佛復再三重問：「種種諸道盡趣梵天不？」

The Buddha asked again a second and third time: "Do the various paths all lead to Brahmā?"

The Buddha asked him three times, “Do those various paths all arrive at Brahmā’s Heaven?”

26.16

答曰：「盡趣。」

He replied: "They all lead there."

He replied, “They all arrive there.”

26.17

爾時，世尊定其語已，告婆悉咤曰：「云何三明婆羅門中，頗有一人得見梵天者不？」

Then the Bhagavat, having confirmed his statement, said to Vāseṭṭha: "Is there, among the brāhmaṇas of the threefold knowledge, even a single person who has seen Brahmā?"

After being certain of what he was saying, the Bhagavān asked Vasiṣṭha, “Is there anyone among those priests who possess the three Vedas who have seen Brahmā’s Heaven?”

26.18

答曰：「無有見者。」

He replied: "There is none who has seen him."

He replied, “None of them have seen it.”

26.19

「云何，婆悉咤！三明婆羅門先師，頗有得見梵天者不？」

"What do you think, Vāseṭṭha? Among the former teachers of the brāhmaṇas of the threefold knowledge, has there been any who has seen Brahmā?"

“How is it, Vasiṣṭha? Did any previous teacher of those priests who possess the three Vedas see Brahmā’s Heaven?”

26.20

答曰：「無有見者。」

He replied: "There is none who has seen him."

He replied, “None of them saw it.”

26.21

「云何，婆悉咤！乃往三明仙人舊婆羅門，諷誦通利，能為人說舊諸讚誦，歌詠詩書，其名阿咤摩婆羅門、婆摩提婆婆羅門、毘婆審婆羅門、伊尼羅斯婆羅門、蛇婆提伽婆羅門、婆婆悉婆羅門、迦葉婆羅門、阿樓那婆羅門、瞿曇摩婆羅門、首脂婆羅門、婆羅損陀婆羅門，彼亦得見梵天不耶？」

"What do you think, Vāseṭṭha? In the past, those ancient brāhmaṇa ṛṣis of the threefold knowledge who recited and mastered the texts, and could recite and chant for others the ancient hymns, poems, and writings—namely, the brāhmaṇa Aṭṭhaka, the brāhmaṇa Vāmaka, the brāhmaṇa Vāmadeva, the brāhmaṇa Vessāmitta, the brāhmaṇa Yamataggi, the brāhmaṇa Aṅgīrasa, the brāhmaṇa Bhāradvāja, the brāhmaṇa Vāseṭṭha, the brāhmaṇa Kassapa, the brāhmaṇa Bhagu—did they see Brahmā?"

“How is it, Vasiṣṭha? Going back to the priests of antiquity, there were sages who possessed the three insights who recited and mastered [the Vedas], taught the recitations for others, and chanted the hymns. Their names were the priests Aṣṭaka, [Vāmaka], Vāmadeva, Viśvāmitra, Aṅgiras, [Yamataggi], Vasiṣṭha, Kāśyapa, Aruṇa, Gautama, [Suyiva], and Sundara. Did any of them see Brahmā’s Heaven?”

26.22

答曰：「無有見者。」

He replied: "There is none who saw him."

He answered, “None of them saw it.”

26.23

佛言：「若彼三明婆羅門無有一見梵天者，若三明婆羅門先師無有見梵天者，又諸舊大仙三明婆羅門阿咤摩等亦不見梵天者，當知三明婆羅門所說非實。」

The Buddha said: "If not one of those brāhmaṇas of the threefold knowledge has seen Brahmā; if none among the former teachers of the brāhmaṇas of the threefold knowledge has seen Brahmā; and if the ancient great ṛṣis, the brāhmaṇas of the threefold knowledge such as Aṭṭhaka and the others, did not see Brahmā either, you should know that what the brāhmaṇas of the threefold knowledge say is not real."

The Buddha said, “If not one of the priests who possess the three insights have seen Brahmā’s Heaven, none of the previous teachers of the priests who possess the three Vedas have seen Brahmā’s Heaven, and even the great sages of antiquity like the priest Aṣṭaka didn’t see Brahmā’s Heaven, we should know that the teachings of the priests who possess the three Vedas are untrue.”

26.24

又告婆悉咤：「如有婬人言：『我與彼端正女人交通，稱歎婬法。』餘人語言：『汝識彼女不？為在何處？東方、西方、南方、北方耶？』答曰：『不知。』又問：『汝知彼女所止土地城邑村落不？』答曰：『不知。』又問：『汝識彼女父母及其姓字不？』答曰：『不知。』又問：『汝知彼女為是剎利女，為是婆羅門、居士、首陀羅女耶？』答曰：『不知。』又問：『汝知彼女為長短、麤細、黑白、好醜耶？』答曰：『不知。』云何，婆悉咤！彼人讚嘆為是實不？」

He further asked Vāseṭṭha: "Suppose a lustful man said: 'I have had relations with that beautiful woman, and I praise the ways of lust.' Another person says to him: 'Do you know that woman? Where is she—in the east, the west, the south, or the north?' He replies: 'I do not know.' He asks again: 'Do you know the land, city, or village where that woman lives?' He replies: 'I do not know.' He asks again: 'Do you know that woman's parents, or her clan and name?' He replies: 'I do not know.' He asks again: 'Do you know whether that woman is a kṣatriya, a brāhmaṇa, a gṛhapati, or a śūdra woman?' He replies: 'I do not know.' He asks again: 'Do you know whether that woman is tall or short, coarse or delicate, dark or fair, beautiful or ugly?' He replies: 'I do not know.' What do you think, Vāseṭṭha? Is that man's praise real or not?"

He also told Vāsiṣṭha, “It’s like a lustful man who says, ‘I have a relationship with that beautiful woman. Praise the way of lust!’

“Someone else says, ‘Do you know that woman? Where is she? To the east, west, south, or north?’

“The man replied, ‘I don’t know.’

“He’s again asked, ‘Don’t you know the region, city, town, or village where that woman lives?’

“He replies, ‘I don’t know.’

“He’s again asked, ‘Do you know the family name of that woman’s parents?’

“He replies, ‘I don’t know.’

“Again, he’s asked, ‘Do you know if that woman is a warrior woman or a priest, householder, or worker woman?’

“He replies, ‘I don’t know.’

“Again, he’s asked, ‘Do you know if that woman is tall or short, crude or fine, dark or light, and beautiful or ugly?’

“He replies, ‘I don’t know.’

“How is it, Vāsiṣṭha? Does that man praise something that’s true?”

26.25

答曰：「不實。」

He replied: "It is not real."

Vāsiṣṭha replied, “It’s not true.”

26.26

「如是。婆悉咤！三明婆羅門所說亦爾，無有實也。云何，婆悉咤！汝三明婆羅門見日月遊行出沒處所，叉手供養，能作是說：『此道真正，當得出要，至日月所。』不？」

"Just so, Vāseṭṭha, what the brāhmaṇas of the threefold knowledge say is also like this; it has no reality. What do you think, Vāseṭṭha? Do your brāhmaṇas of the threefold knowledge, seeing the places where the sun and moon travel, rise, and set, clasp their hands in veneration and make this statement: 'This path is true and correct; it will provide an escape and lead to the place of the sun and moon'?"

“So it is, Vāsiṣṭha. The teachings of these priests who possess the three Vedas are the same. They have no reality. How is it, Vāsiṣṭha? Do your priests who possess the three Vedas watch the sun and moon travel between the places where they rise and set? Do they salute them with their hands together, make offerings, and say, ‘This path is true that attains the escape to the sun and moon’?”

26.27

報曰：「如是。三明婆羅門見日月遊行出沒處所，叉手供養，而不能言：『此道真正，當得出要，至日月所。』也。」

He replied: "It is so. The brāhmaṇas versed in the three Vedas see the places where the sun and moon travel, rise, and set, and fold their hands in worship, yet they cannot say: 'This path is true and correct, and will provide the escape to reach the presence of the sun and moon.'"

He replied, “Yes, the priests who possess the three Vedas do see the sun and moon travel between the places where they rise and set. They salute them with their hands together and make offerings, but they can’t say, ‘This path is true that will attain the escape to the sun and moon.’”

26.28

「如是。婆悉咤！三明婆羅門見日月遊行出沒之處，叉手供養，而不能說：『此道真正，當得出要，至日月所。』而常叉手供養恭敬，豈非虛妄耶？」

"So it is, Vāsiṣṭha. The brāhmaṇas versed in the three Vedas see the places where the sun and moon travel, rise, and set, and fold their hands in worship, yet cannot say: 'This path is true and correct, and will provide the escape to reach the presence of the sun and moon.' Yet they constantly fold their hands, worship, and pay homage. Is this not hollow and false?"

“So it is, Vāsiṣṭha. The priests who possess the three Vedas watch the sun and moon travel between the places where they rise and set. They salute them with their hands together and make offerings, but they can’t say, ‘This path is true that will attain the escape to the sun and moon.’ Still, they routinely salute them with their hands together and make offerings. Isn’t that done in vain?”

26.29

答曰：「如是。瞿曇！彼實虛妄。」

He replied: "It is so, Gautama. It is truly hollow and false."

He answered, “Yes, Gautama. That’s actually done in vain.”

26.30

佛言：「譬如有人立梯空地，餘人問言：『立梯用為。』答曰：『我欲上堂。』又問：『堂何所在？東、西、南、北耶？』答云：『不知。』云何？婆悉咤！此人立梯欲上堂者，豈非虛妄耶？」

The Buddha said: "Suppose a man were to set up a ladder on an empty plot of ground, and someone else asked him: 'What are you setting up a ladder for?' and he answered: 'I want to climb up to a hall.' If the other asked again: 'Where is this hall? In the east, west, south, or north?' and he answered: 'I do not know.' What do you think, Vāsiṣṭha? Would not this man who sets up a ladder wanting to climb up to a hall be doing something hollow and false?"

The Buddha said, “They are like a man who builds a ladder in an empty place. Someone else asks him, ‘What’s the purpose of building a ladder here?’

“The man answers, ‘I want to ascend the hall.’

“Again, he’s asked, ‘Where is this hall? Is it east, west, south or north of here?’

“He answers, ‘I don’t know.’

“How is it, Vāsiṣṭha? Didn’t this man who built a ladder to ascend a hall do so in vain?”

26.31

答曰：「如是，彼實虛妄。」

He replied: "It is so. That is truly hollow and false."

He replied, “Yes, it’s actually done in vain.”

26.32

佛言：「三明婆羅門亦復如是，虛誑無實。婆悉咤！五欲潔淨，甚可愛樂。云何為五？眼見色，甚可愛樂；耳聲、鼻香、舌味、身觸，甚可愛樂。於我賢聖法中，為著、為縛，為是拘鎖。彼三明婆羅門為五欲所染，愛著堅固，不見過失，不知出要，彼為五欲之所繫縛。正使奉事日月水火，唱言：『扶接我去生梵天者。』無有是處。譬如阿夷羅河，其水平岸，烏鳥得飲，有人在此岸身被重繫，空喚彼岸言：『來渡我去。』彼岸寧來渡此人不？」

The Buddha said: "The brāhmaṇas versed in the three Vedas are just like this: hollow, deceptive, and without reality. Vāsiṣṭha, the five sensual desires are pure and delightful, most lovable and pleasing. What are the five? Forms seen by the eye, most lovable and pleasing; sounds of the ear, fragrances of the nose, flavors of the tongue, and tangibles of the body, most lovable and pleasing. In my Noble Dharma, these are attachments, fetters, and shackles. Those brāhmaṇas versed in the three Vedas are tainted by the five sensual desires, tightly clinging to them in craving, not seeing their perils, and not knowing the escape. They are bound by the five sensual desires. Even if they serve the sun, moon, water, and fire, crying out: 'Support and carry me away to be born in the Brahmā heaven!' there is no such possibility. Suppose, for example, the Aciravatī River were full to its banks so that crows could drink from it, and a man on this bank, heavily bound, were to call across to the other bank, saying: 'Come and ferry me across!' Would that other bank come over to ferry that man across?"

The Buddha said, “The priests who possess the three Vedas are likewise. They are deceptive and untrue.

“Vāsiṣṭha, the five desires are pure and extremely delightful. What are the five? Images seen by the eye are extremely delightful … ear … sounds … nose … odors … tongue … flavors … body … touches … are extremely delightful. In my noble teaching, they are attachments, fetters, and binding chains. Those priests who possess the three Vedas are defiled by these five desires, and their addiction to them is strong. They don’t see their drawback and don’t know their escape, so they are bound by these five desires. Even if they worshipped the sun and moon or water and fire and declared, ‘Support my rebirth in Brahmā’s Heaven!’ it would be impossible.

“It’s like the Ajiravatī River when its current is as high as its banks and a crow could drink from it. Suppose a person on the near shore who’s been tightly bound called in vain to the other shore, ‘Cross over to me!’ Would the other shore cross over to this person?”

26.33

答曰：「不也。」

He replied: "No."

He replied, “No.”

26.34

「婆悉咤！五欲潔淨，甚可愛樂，於賢聖法中猶如拘鎖。彼三明婆羅門為五欲所染，愛著堅固，不見過失，不知出要。彼為五欲之所繫縛，正使奉事日月水火，唱言：『扶接我去生梵天上。』亦復如是，終無是處。婆悉咤！譬如阿夷羅河，其水平岸，烏鳥得飲，有人欲渡，不以手足身力，不因船栰，能得渡不？」

"Vāsiṣṭha, the five sensual desires are pure and delightful, most lovable and pleasing, yet in the Noble Dharma they are like shackles. Those brāhmaṇas versed in the three Vedas are tainted by the five sensual desires, tightly clinging to them in craving, not seeing their perils, and not knowing the escape. Bound by the five sensual desires, even if they serve the sun, moon, water, and fire, crying out: 'Support and carry me away to be born up in the Brahmā heaven!' it is just the same: there is ultimately no such possibility. Vāsiṣṭha, suppose the Aciravatī River were full to its banks so that crows could drink from it, and someone wished to cross over, yet without using the physical strength of his hands and feet, and without relying on a boat or raft—could he cross over?"

“Vāsiṣṭha, the five desires are pure and extremely delightful, but they are still binding chains in my noble teaching. Those priests who possess the three Vedas are defiled by these five desires, and their addiction to them is strong. They don’t see their drawback and don’t know their escape, so they are bound by these five desires. Even if they worshipped the sun and moon or water and fire and declared, ‘Support my rebirth in Brahmā’s Heaven!’ it would likewise never be possible.

“Vāsiṣṭha, it’s like the Ajiravatī River when its current is as high as its banks and a crow could drink from it. Could someone without a boat or the strength to swim cross it if they wanted?”

26.35

答曰：「不能。」

He replied: "He could not."

He answered, “They couldn’t.”

26.36

「婆悉咤！三明婆羅門亦復如是，不修沙門清淨梵行，更修餘道不清淨行，欲求生梵天者，無有是處。婆悉咤！猶如山水暴起，多漂人民，亦無船栰，又無橋梁，有行人來，欲渡彼岸，見山水暴起，多漂人民，亦無船栰，又無橋梁，彼人自念：『我今寧可多集草木，牢堅縛栰，自以身力渡彼岸耶？』即尋縛栰，自以身力安隱得渡。婆悉咤！此亦如是，若比丘捨非沙門不清淨行，行於沙門清淨梵行，欲生梵天者，則有是處。云何，婆悉咤！梵天有恚心耶？無恚心耶？」

"Vāsiṣṭha, the brāhmaṇas versed in the three Vedas are just like this. Without cultivating the pure brahmacarya of a śramaṇa, they instead cultivate the impure practices of other paths, wishing to seek rebirth in the Brahmā heaven; there is no such possibility. Vāsiṣṭha, suppose a mountain torrent were to surge violently, sweeping away many people, and there were neither boat nor raft, nor any bridge. A traveler arrives wishing to cross to the other bank. Seeing the mountain torrent surging violently, sweeping away many people, and that there are neither boat nor raft, nor any bridge, that man thinks to himself: 'Should I not now gather plenty of grass and wood, bind a sturdy raft, and cross to the other bank by my own physical effort?' He then binds a raft and, by his own physical effort, safely manages to cross. Vāsiṣṭha, it is just like this: if a bhikṣu abandons the impure practices of non-śramaṇas and practices the pure brahmacarya of a śramaṇa, wishing to be born in the Brahmā heaven, then there is such a possibility. What do you think, Vāsiṣṭha? Does Brahmā have ill will in his mind, or is he without ill will?"

“Vāsiṣṭha, the priests who possess the three Vedas are likewise. They don’t cultivate the ascetic’s pure religious life, instead cultivating other paths that are impure practices. Their goal of being born in Brahmā’s Heaven isn’t possible.

“Vāsiṣṭha, it’s like many people caught in a flash flood in the mountains without boats or a bridge. A traveler comes upon it and wants to cross over to the other shore. Seeing the mountain river’s torrent and the people floating in it, they realize they also lack a boat or bridge. That person thinks, ‘Now, I’d better collect many reeds and branches and bind them into a raft. Perhaps I could then cross to the other shore using my own power?’ They then bind a raft and use their own power to cross over to safety.

“Vāsiṣṭha, this is likewise. If a monk abandons the impure practices of non-ascetics and practices the ascetic’s pure religious practice, then his desire to be born in Brahmā’s Heaven is possible. How is it, Vāsiṣṭha? Does Brahmā have resentment, or does he not?”

26.37

答曰：「無恚心也。」

He replied: "He is without ill will."

He answered, “He doesn’t have resentment.”

26.38

又問：「三明婆羅門有恚心、無恚心耶？」

He asked again: "Do the brāhmaṇas versed in the three Vedas have ill will, or are they without ill will?"

Again, the Buddha asked, “Do the priests who possess the three Vedas have resentment, or do they not?”

26.39

答曰：「有恚心。」

He replied: "They have ill will."

He answered, “They have resentment.”

26.40

「婆悉咤！梵天無恚心，三明婆羅門有恚心，有恚心、無恚心不共同，不俱解脫，不相趣向，是故梵天、婆羅門不共同也。云何，婆悉咤！梵天有瞋心、無瞋心耶？」

"Vāsiṣṭha, Brahmā has no ill will, while the brāhmaṇas versed in the three Vedas have ill will. Having ill will and being without ill will do not agree, do not share the same liberation, and do not lead to one another; therefore, Brahmā and the brāhmaṇas are not alike. What do you think, Vāsiṣṭha? Does Brahmā have anger in his mind, or is he without anger?"

“Vāsiṣṭha, Brahmā has no resentment, but the priests who possess the three Vedas have resentment. They don’t equally have or have no resentment. They aren’t both free of it and headed the same way. Therefore, Brahmā and the priests aren’t equals. How is it, Vāsiṣṭha? Does Brahmā have anger, or does he not?”

26.41

答曰：「無瞋心。」

He replied: "He is without anger."

He answered, “He doesn’t have anger.”

26.42

又問：「三明婆羅門有瞋心、無瞋心耶？」

He asked again: "Do the brāhmaṇas versed in the three Vedas have anger, or are they without anger?"

The Buddha again asked, “Do the priests who possess three insights have anger, or do they not?”

26.43

答曰：「有瞋心。」

He replied: "They have anger."

He answered, “They have anger.”

26.44

佛言：「梵天無瞋心，三明婆羅門有瞋心，有瞋心、無瞋心不同趣，不同解脫，是故梵天、婆羅門不共同也。云何，婆悉咤！梵天有恨心、無恨心耶？」

The Buddha said: "Brahmā is without anger, while the brāhmaṇas versed in the three Vedas have anger. Having anger and being without anger do not lead to the same destination, nor do they share the same liberation; therefore, Brahmā and the brāhmaṇas are not alike. What do you think, Vāsiṣṭha? Does Brahmā have resentment in his mind, or is he without resentment?"

The Buddha said, “Brahmā has no anger, but the priests who possess the three Vedas have anger. They don’t equally have or have no anger. They aren’t both free of it and headed the same way. Therefore, Brahmā and the priests aren’t equals. How is it, Vāsiṣṭha? Does Brahmā have enmity, or does he not?”

26.45

答曰：「無恨心。」

He replied: "He is without resentment."

He answered, “He doesn’t have enmity.”

26.46

又問：「三明婆羅門有恨心、無恨心耶？」

He asked again: "Do the brāhmaṇas versed in the three Vedas have resentment, or are they without resentment?"

The Buddha again asked, “Do the priests who possess the three Vedas have enmity, or do they not?”

26.47

答曰：「有恨心。」

He replied: "They have resentment."

He answered, “They have enmity.”

26.48

佛言：「梵天無恨心，三明婆羅門有恨心，有恨心、無恨心不同趣，不同解脫，是故梵天、婆羅門不共同也。云何，婆悉咤！梵天有家屬產業不？」

The Buddha said: "Brahmā is without resentment, while the brāhmaṇas versed in the three Vedas have resentment. Having resentment and being without resentment do not lead to the same destination, nor do they share the same liberation; therefore, Brahmā and the brāhmaṇas are not alike. What do you think, Vāsiṣṭha? Does Brahmā have family and possessions, or not?"

The Buddha said, “Brahmā has no enmity, but the priests of three insights do have enmity. They don’t equally have or have no enmity. They aren’t both free of it and headed the same way. Therefore, Brahmā and the priests aren’t equals. How is it, Vāsiṣṭha? Does Brahmā have a household and property?”

26.49

答曰：「無。」

He replied: "He does not."

He answered, “He doesn’t.”

26.50

又問：「三明婆羅門有家屬產業不？」

He asked again: "Do the brāhmaṇas versed in the three Vedas have family and possessions, or not?"

The Buddha again asked, “Do the priests who possess the three Vedas have households and property?”

26.51

答曰：「有。」

He replied: "They do."

He answered, “They do.”

26.52

佛言：「梵天無家屬產業，三明婆羅門有家屬產業，有家屬產業、無家屬產業不同趣，不同解脫，是故梵天、婆羅門不共同也。云何，婆悉咤！梵天得自在、不得自在耶？」

The Buddha said: "Brahmā has no family or possessions, while the brāhmaṇas versed in the three Vedas have family and possessions. Having family and possessions and being without family and possessions do not lead to the same destination, nor do they share the same liberation; therefore, Brahmā and the brāhmaṇas are not alike. What do you think, Vāsiṣṭha? Has Brahmā attained mastery, or has he not attained mastery?"

The Buddha said, “Brahmā has no household or property, but the priests who possess the three Vedas have households and property. They don’t equally have or have no household and property. They aren’t both free of them and headed the same way. Therefore, Brahmā and the priests aren’t equals. How is it, Vāsiṣṭha? Has Brahmā attained sovereignty or has he not?”

26.53

答曰：「得自在。」

He replied: "He has attained mastery."

He answered, “He has attained sovereignty.”

26.54

又問：「三明婆羅門得自在、不得自在耶？」

He asked again: "Have the brāhmaṇas versed in the three Vedas attained mastery, or have they not attained mastery?"

The Buddha also asked, “Do the priests who possess the three Vedas attain sovereignty, or do they not?”

26.55

答曰：「不得自在。」

He replied: "They have not attained mastery."

He answered, “They don’t attain sovereignty.”

26.56

佛言：「梵天得自在，三明婆羅門不得自在，不得自在、得自在不同趣，不同解脫，是故梵天、婆羅門不共同也。」

The Buddha said: "Brahmā has attained mastery, while the brāhmaṇas versed in the three Vedas have not attained mastery. Having attained mastery and not having attained mastery do not lead to the same destination, nor do they share the same liberation; therefore, Brahmā and the brāhmaṇas are not alike."

The Buddha said, “Brahmā has attained sovereignty, but the priests who possess the three Vedas haven’t attained sovereignty. They aren’t equally sovereign or not sovereign. They aren’t both sovereign and headed the same way. Therefore, Brahmā and the priests aren’t equals.”

26.57

佛言：「彼三明婆羅門，設有人來問難深義，不能具答。實如是不？」

The Buddha said: "If someone were to come and question those brāhmaṇas versed in the three Vedas on profound meanings, they could not fully answer. Is it truly so, or not?"

The Buddha said, “Suppose someone were to approach those priests who possess the three Vedas and ask them about a profound and hard subject, and they can’t provide an answer. Is that the way it actually is?”

26.58

答曰：「如是。」

He replied: "It is so."

He answered, “Yes.”

26.59

時，婆悉咤、頗羅墮二人俱白佛言：「且置餘論，我聞沙門瞿曇明識梵道，能為人說，又與梵天相見往來言語，唯願沙門瞿曇以慈愍故，說梵天道，開示演布。」

Then, both Vāsiṣṭha and Bhāradvāja said to the Buddha: "Setting aside other discussions for now, we have heard that the śramaṇa Gautama clearly knows the path to Brahmā and can explain it to others, and that he meets with Brahmā, coming and going and speaking with him. We pray only that the śramaṇa Gautama, out of compassion, will speak of the path to the Brahmā heaven, opening it up and proclaiming it."

Both Vāsiṣṭha and Bhāradvāja then said to the Buddha, “Setting aside other discussions, we’ve heard that the ascetic Gautama is clearly aware of the way to Brahmā and explains it for others, and he relates how he sees them reborn with Brahmā. Please let the ascetic Gautama discuss the way to Brahmā out of compassion for us. Make it a plain and detailed explanation!”

26.60

佛告婆悉咤：「我今問汝，隨意報我。云何，婆悉咤！彼心念國，去此遠近？」

The Buddha told Vāsiṣṭha: "I will now ask you a question; answer me as you please. What do you think, Vāsiṣṭha? Is the land of Manasākata far or near from here?"

The Buddha addressed Vāsiṣṭha, “Now, I’ll ask you a question, and you tell me what you think. How is it, Vāsiṣṭha? Would it be far or near to go to the country of Manasākaṭa?”

26.61

答：「近。」

He answered: "It is near."

He answered, “It’s nearby.”

26.62

「若使有人生長彼國，有餘人問彼國道徑，云何，婆悉咤！彼人生長彼國答彼道徑，寧有疑不？」

"If a man had been born and raised in that land, and another person asked him about the roads and paths of that land, what do you think, Vāsiṣṭha? When that man born and raised in that land answers regarding its paths, would he have any doubt?"

“Suppose someone who was born and grew up in that country was asked by someone else about the way to that country. How would it be, Vāsiṣṭha? Would that person who was from that country tell him the way there, or would he be uncertain about it?”

26.63

答曰：「無疑。所以者何？彼國生長故。」

He replied: "He would have no doubt. Why is that? Because he was born and raised in that land."

He answered, “He wouldn’t be uncertain. Why is that? It’s his native country.”

26.64

佛言：「正使彼人生長彼國，或可有疑；若有人來問我梵道，無疑也。所以者何？我常數數說彼梵道故。」

The Buddha said: "Even if that man born and raised in that land might perhaps have doubts, if someone comes and asks me about the path to Brahmā, I have no doubt. Why is that? Because I constantly and frequently speak of that path to Brahmā."

The Buddha said, “Even so, that person who’s from that country might have some uncertainty. If someone approached me and asked the way to Brahmā, I’d have no uncertainty. Why is that? I frequently explain the way to Brahmā.”

26.65

時，婆悉咤、頗羅墮俱白佛言：「且置此論，我聞沙門瞿曇明識梵道，能為人說，又與梵天相見往來言語，唯願沙門瞿曇以慈愍故，說於梵道，開示演布。」

Then, both Vāsiṣṭha and Bhāradvāja said to the Buddha: "Setting aside this discussion for now, we have heard that the śramaṇa Gautama clearly knows the path to Brahmā and can explain it to others, and that he meets with Brahmā, coming and going and speaking with him. We pray only that the śramaṇa Gautama, out of compassion, will speak of the path to Brahmā, opening it up and proclaiming it."

Vāsiṣṭha and Bhāradvāja then both said to the Buddha, “Setting aside this discussion, we’ve heard that the ascetic Gautama is clearly aware of the way to Brahmā and explains it for others. He also relates how he sees others reborn with Brahmā. Please let the ascetic Gautama discuss the way to Brahmā out of compassion for us. Make it a plain and detailed explanation!”

26.66

佛言：「諦聽，善思，當為汝說。」

The Buddha said: "Listen attentively and consider it well; I shall explain it to you."

The Buddha said, “Listen closely, and well consider it. I’ll explain it for you.”

26.67

答言：「唯然，願樂欲聞。」

They replied: "Yes, indeed, we wish and long to hear."

They answered, “Very well. We’d like to hear it.”

26.68

佛言：「若如來、至真、等正覺出現於世，十號具足，乃至四禪，於現法中而自娛樂。所以者何？斯由精勤，專念不忘，樂獨閑靜，不放逸故。彼以慈心遍滿一方，餘方亦爾，廣布無際，無二、無量，無恨、無害，遊戲此心而自娛樂：悲、喜、捨心遍滿一方，餘方亦爾，廣布無際，無二、無量，無有結恨，無惱害意，遊戲此心以自娛樂。云何，婆悉咤！梵天有恚心、無恚心耶？」

The Buddha said: "When a Tathāgata, an arhat, a samyaksaṃbuddha appears in the world, endowed with the ten titles, up to [attaining] the four dhyānas, he abides happily in phenomena here and now. Why is this? It is due to diligence, undistracted mindfulness, delighting in solitary seclusion, and freedom from negligence. With a mind of loving-kindness he pervades one direction, and likewise the other directions, extending everywhere boundlessly, non-dual, immeasurable, without resentment or hostility, sporting with this mind and dwelling at ease. With a mind of compassion, sympathetic joy, and equanimity he pervades one direction, and likewise the other directions, extending everywhere boundlessly, non-dual, immeasurable, free from all malice and harmful intent, sporting with this mind and dwelling at ease. What do you think, Vāsiṣṭha? Does Brahmā have ill will in his mind, or is he without ill will?"

The Buddha said, “Suppose a Tathāgata, Arhat, and Completely Awakened One arises in the world who perfects the ten epithets … four dhyānas, and lives leisurely in the present life. Why is that? These things come from diligence, focused attention that’s not lost, happily living in seclusion, and not being negligent.

“He completely fills one direction with kindness and the other directions as well. It’s vast, without end, without duality, measureless, and lacks resentment or harmfulness. He’s entertained by this mental state and enjoys himself. How is it, Vāsiṣṭha? Does Brahmā have resentment, or does he not?”

26.69

答曰：「無恚心也。」

He replied: "He is without ill will."

He answered, “He doesn’t have resentment.”

26.70

又問：「行慈比丘有恚心、無恚心耶？」

He asked again: "Does a bhikṣu who practices loving-kindness have ill will, or is he without ill will?"

The Buddha again asked, “Does a monk practicing kindness have resentment, or does he not?”

26.71

答曰：「無恚心。」

He replied: "He is without ill will."

He answered, “He doesn’t have resentment.”

26.72

佛言：「梵天無恚心，行慈比丘無恚心，無恚心、無恚心同趣，同解脫，是故梵天、比丘俱共同也。云何，婆悉咤！梵天有瞋心耶？無瞋心耶？」

The Buddha said: "Brahmā is without ill will, and a bhikṣu who practices loving-kindness is without ill will. Being without ill will and being without ill will lead to the same destination and share the same liberation; therefore, Brahmā and the bhikṣu are completely alike. What do you think, Vāsiṣṭha? Does Brahmā have anger in his mind, or is he without anger?"

The Buddha said, “Brahmā has no resentment, and a monk practicing kindness has no resentment. They’re equal in not having resentments. They’re both free of it and headed in the same way. Therefore, Brahmā and the monk are equals. How is it, Vāsiṣṭha? Does Brahmā have anger, or does he not?”

26.73

答曰：「無也。」

He replied: "He is without anger."

He answered, “He doesn’t have anger.”

26.74

又問：「行慈比丘有瞋心、無瞋心耶？」

He asked again: "Does a bhikṣu who practices loving-kindness have anger, or is he without anger?"

The Buddha again asked, “Does a monk practicing kindness have anger, or does he not?”

26.75

答曰：「無。」

He replied: "He is without anger."

He answered, “He doesn’t have anger.”

26.76

佛言：「梵天無瞋心，行慈比丘無瞋心，無瞋心、無瞋心同趣，同解脫，是故梵天、比丘俱共同也。云何，婆悉咤！梵天有恨心、無恨心耶？」

The Buddha said: "Brahmā is without anger, and a bhikṣu who practices loving-kindness is without anger. Being without anger and being without anger lead to the same destination and share the same liberation; therefore, Brahmā and the bhikṣu are completely alike. What do you think, Vāsiṣṭha? Does Brahmā have resentment in his mind, or is he without resentment?"

The Buddha said, “Brahmā has no anger, and a monk practicing kindness has no anger. They’re equal in not having anger. They’re both free of it and headed in the same way. Therefore, Brahmā and the monk are equals. How is it, Vāsiṣṭha? Does Brahmā have enmity, or does he not?”

26.77

答曰：「無。」

He replied: "He is without resentment."

He answered, “He doesn’t have enmity.”

26.78

又問：「行慈比丘有恨心、無恨心耶？」

He asked again: "Does a bhikṣu who practices loving-kindness have resentment, or is he without resentment?"

The Buddha again asked, “Does a monk practicing kindness have enmity, or does he not?”

26.79

答曰：「無。」

He replied: "He is without resentment."

He answered, “He doesn’t have enmity.”

26.80

佛言：「梵天無恨心，行慈比丘無恨心，無恨心、無恨心同趣，同解脫，是故比丘、梵天俱共同也。云何，婆悉咤！梵天有家屬產業不？」

The Buddha said: "Brahmā is without resentment, and a bhikṣu who practices loving-kindness is without resentment. Being without resentment and being without resentment lead to the same destination and share the same liberation; therefore, the bhikṣu and Brahmā are completely alike. What do you think, Vāsiṣṭha? Does Brahmā have family and possessions, or not?"

The Buddha said, “Brahmā has no enmity, and a monk practicing kindness has no enmity. They’re equal in not having enmity. They’re both free of it and headed in the same way. Therefore, Brahmā and the monk are equals. How is it, Vāsiṣṭha? Does Brahmā have a household and property?”

26.81

答曰：「無也。」

He replied: "He does not."

He answered, “He doesn’t.”

26.82

又問：「行慈比丘有家屬產業不耶？」

He asked again: "Does a bhikṣu who practices loving-kindness have family and possessions, or not?"

The Buddha again asked, “Does a monk practicing kindness have a household and property?”

26.83

答曰：「無也。」

He replied: "He does not."

He answered, “He doesn’t.”

26.84

佛言：「梵天無家屬產業，行慈比丘亦無家屬產業，無家屬產業、無家屬產業同趣，同解脫，是故梵天、比丘俱共同也。云何，婆悉咤！梵天得自在不耶？」

The Buddha said: "Brahmā has no family or possessions, and a bhikṣu who practices loving-kindness also has no family or possessions. Being without family and possessions and being without family and possessions lead to the same destination and share the same liberation; therefore, Brahmā and the bhikṣu are completely alike. What do you think, Vāsiṣṭha? Has Brahmā attained mastery, or not?"

The Buddha said, “Brahmā has no household or property, and a monk practicing kindness has no household or property. They’re equal in not having a household or property. They’re both free of them and headed in the same way Therefore, Brahmā and the monk are equals. How is it, Vāsiṣṭha? Does Brahmā attain sovereignty?”

26.85

答曰：「得自在。」

He replied: "He has attained mastery."

He answered, “He does.”

26.86

又問：「行慈比丘得自在耶？」

He asked again: "Has a bhikṣu who practices loving-kindness attained mastery?"

The Buddha again asked, “Does a monk practicing kindness attain sovereignty?”

26.87

答曰：「得自在。」

He replied: "He has attained mastery."

He answered, “He does.”

26.88

佛言：「梵天得自在，行慈比丘得自在，得自在、得自在同趣，同解脫，是故梵天、比丘俱共同也。」

The Buddha said: "Brahmā has attained mastery, and the bhikṣu who practices loving-kindness has attained mastery. Having attained mastery and having attained mastery, they share the same destiny and the same liberation. Therefore, Brahmā and the bhikṣu are of a common kind."

The Buddha said, “Brahmā attains sovereignty, and a monk practicing kindness attains sovereignty. They’re equal in attaining sovereignty. They’re both free and headed in the same way Therefore, Brahmā and the monk are equals.”

26.89

佛告婆悉咤：「當知行慈比丘身壞命終，如發箭之頃，生梵天上。」佛說是法時，婆悉咤、頗羅墮即於座上遠塵離垢，諸法法眼生。

The Buddha told Vāsiṣṭha: "You should know that when the bhikṣu who practices loving-kindness breaks up in body and his life ends, as quickly as an arrow is shot, he is reborn in the Brahmā heaven." When the Buddha expounded this Dharma, Vāsiṣṭha and Bhāradvāja, right there upon their seats, parted from dust and were freed of defilement, and the Dharma eye regarding all phenomena arose [in them].

The Buddha told Vāsiṣṭha, “You should know that when such a monk’s body breaks up and his life ends, he’s born up in Brahmā’s Heaven in an instant like shooting an arrow.” When the Buddha taught this Dharma, Vāsiṣṭha and Bhāradvāja had their defilements and dust removed right where they were sitting, and the Dharma eye arose in them.

26.90

爾時，婆悉咤、頗羅墮聞佛所說，歡喜奉行。

At that time, Vāsiṣṭha and Bhāradvāja, having heard what the Buddha taught, rejoiced and undertook to practice it.

When Vāsiṣṭha and Bhāradvāja heard what the Buddha taught, they rejoiced and approved.

26.91

佛說長阿含經卷第十六

The Long Āgama Sūtra Spoken by the Buddha, Scroll Sixteen