Chapter 17: The Great Disciples' Renunciation

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

At that time, King Bimbisara bowed his head and requested that the World-Honored One move to reside in the Bamboo Grove. The Buddha silently consented out of compassion. After the king had seen the true reality, he worshipped and returned to his palace. The World-Honored One and the great assembly moved to the Bamboo Grove Garden 竹園 [zhu yuan] to reside. In order to save sentient beings, he established the bright lamp of wisdom and resided in the abodes of Brahma, the heavenly abodes, and the abodes of the sages.

At that time, Ashvajit 阿濕波誓 [a shi bo shi], having disciplined his mind and controlled his faculties, went into the city of Rajagriha 王舍城 [wang she cheng] for alms when the time came. His appearance was extraordinary in the world, and his demeanor was peaceful and orderly. The men and women of the city, upon seeing him, were all delighted. Those who were walking stopped, and those who were in front hurried back, and those who were behind rushed forward.

The sage Kapila 迦毘羅 [jia pi luo] had many disciples. The foremost of them in great learning was named Shariputra 舍利弗 [she li fu]. He saw the bhikshu's dignified and composed demeanor, and with a serene and quiet mind, he stopped in the middle of the road and waited for him to approach. Raising his hands, he asked, "Young man, I have never seen such a peaceful and dignified demeanor before. What wonderful Dharma have you obtained? What is the name of your teacher? What does your teacher's teaching say? I pray you, tell me to resolve my doubts." The bhikshu was delighted by his question and replied with a gentle and humble expression: "He who is fully endowed with all knowledge, born of the supreme Ikshvaku 甘蔗 [gan zhe] clan, the most venerable of gods and humans—this is my great teacher. I am still young and my studies have only just begun. How can I explain the profound and subtle meaning of my great teacher's teachings? I will now use my shallow understanding to briefly explain my teacher's Dharma. All existing phenomena arise from causes and conditions. When the phenomena that arise and cease have all ceased, the Way is preached as a means."

The Brahmin 二生 [er sheng] Upatishya 憂波提 [you bo ti] heard this and his mind was illuminated. He was freed from all defilements, and his pure Dharma-eye arose. He had formerly held the view that there were definite causes and no causes, and that all actions were done by the Sovereign Lord 自在天 [zi zai tian]. Now, upon hearing the Dharma of cause and condition, the wisdom of non-self dawned on him. Although afflictions may be reduced, they can never be completely removed. Only the Tathagata's teaching can eliminate them forever and without a trace. It is not the acceptance of a self that can bring about the renunciation of the self. The lamp of causes and conditions has risen like the sun; who can make it devoid of light? Just as when a lotus stem is broken, a fine thread still remains, the Buddha's teaching removes afflictions as if breaking a stone, leaving nothing behind.

He reverently bowed at the bhikshu's feet, took his leave, and returned home. After the bhikshu had finished his alms round, he also returned to the Bamboo Grove. When Shariputra returned home, his face was very serene and gentle. His good friend, the great Maudgalyayana 大目連 [da mu lian], who was equal to him in both physical form and talent, saw from afar that Shariputra's countenance was very cheerful. He said to him, "I see that you have an unusual look today. You are naturally so reserved, but now I see a look of happiness. You must have obtained the nectar-like Dharma. This appearance is not without cause." He replied, "The Tathagata has spoken; I have indeed obtained an unprecedented Dharma." Maudgalyayana immediately requested that he be taught. Upon hearing it, his mind was enlightened, and his defilements were also removed. The eye of the proper Dharma arose in him. Thanks to the wonderful causes and fruits he had cultivated for a long time, it was as if he was looking at a lamp in the palm of his hand. He gained unshakable faith in the Buddha, and together they went to the Buddha. With their two hundred and fifty disciples, the Buddha saw the two virtuous ones from afar and said to the assembly: "These two who are coming are my foremost disciples. One is peerless in wisdom, and the other is foremost in divine powers."

With his pure and profound Brahma-voice 梵音 [fan yin], he immediately commanded them, "Come, my good men! Here is the cool Dharma, the ultimate Way of renunciation." They were holding three-pronged staves, their hair was tied in knots, and they were carrying water bottles. Upon hearing the Buddha's call to come, they immediately transformed into shramanas. The two masters and their disciples were all endowed with the form of bhikshus. They bowed their heads and touched the World-Honored One's feet, and sat on one side. The Buddha preached the Dharma to them, and they all attained the state of Arhat.

At that time, there were two Brahmins 二生 [er sheng] from the Kashyapa 迦葉 [jia ye] clan who were like bright lamps. They were learned and had excellent physical forms. They were wealthy and had very virtuous wives. They renounced all this and left home, aspiring to the Way of liberation. They were traveling by the Many Sons Stupa 多子塔 [duo zi ta] when they suddenly met Shakyamuni 釋迦文 [shi jia wen], whose appearance was luminously brilliant, like the banner of a heavenly sacrifice. Filled with reverence, they bowed and touched their heads to his feet. "You are our great teacher, and we are your disciples. We have been shrouded in the darkness of ignorance for a long time; we pray that you will be a bright lamp for us." The Buddha knew that the two Brahmins were fond of liberation. With his pure, soft, and gentle voice, he commanded them to come. Upon hearing the command, their minds were filled with peace and their weariness of body and spirit was relieved. Their minds dwelt in the superior liberation, serene and free from all defilements. With great compassion, he gave them a brief explanation as was fitting. They comprehended the profound Dharma and achieved the four unhindered arguments. His great virtue and fame spread everywhere, and thus he was named Mahakashyapa 大迦葉 [da jia ye].

He had formerly held the view that the body and self were different, or that the self was the body. He had the view that there was a self and something belonging to a self. These views were now forever removed. He only saw that there was an accumulation of suffering, and that there was nothing else apart from this suffering. He had practiced precepts and asceticism, and had mistakenly seen non-causes as causes. Now, with an equal and impartial view of the nature of suffering, he had no mind to accumulate anything else. The two views of existence and non-existence gave rise to doubt. With an equal and impartial view of the true reality, all doubt was definitively gone.

Attachment to wealth and beauty leads to intoxication and the arising of greed. With the thought of impermanence and impurity, the love of greed is forever abandoned. With a compassionate and impartial mind, there is no difference in thought towards enemies and relatives. By having compassion for all, the poison of anger is eliminated. Relying on form, various conflicting thoughts arise. By contemplating the thought of the destruction of form, the love of form is severed. Even if one is born in the formless heaven, one's life will eventually come to an end. Foolishly, one may think the four concentrations are liberation, but in a tranquil state free from thoughts, the greed for formlessness is forever removed. The agitated mind and its perversity are like a wild wind stirring up waves. By entering into a firm and unshakable state, the agitated and confused mind is stilled. By contemplating that all phenomena are without a self, that they arise and cease, and are not firm, the thought of pride is naturally forgotten without seeing a soft, medium, or superior self. The lamp of wisdom burns brightly, dispelling all the darkness of ignorance. By seeing the exhaustible and inexhaustible Dharma, all ignorance is completely gone. By contemplating the ten merits, the ten afflictions are extinguished. With renewed vigor, what was to be done has been done, and he deeply revered the Venerable One's face.

By leaving the three, one attains the three. The three disciples remove the three. Just as the three stars are arranged, and the thirty-three celestial commanders and their brothers are arranged to attend the fifteen Brahma-devas, the three also attend the Buddha in the same way.

[17] fú suǒ xíng zàn dà dì zi chū jiā pǐn dì shí qī

ěr shí píng shā wáng,　　jī shǒu qǐng shì zūn,
　qiān zhù yú zhú lín；　　āi shòu gù mò rán.
　wáng yǐ jiàn zhēn dì,　　fèng bài ér hái gōng,
　shì zūn yǔ dà zhòng,　　xǐ jū ān zhú yuán.
　wèi dù zhòng shēng gù,　　jiàn lì huì dēng míng,
　yǐ fàn zhù tiān zhù,　　xián shèng zhù ér zhù.
　shí ā shī bō shì,　　diào xīn yù zhū gēn,
　shí zhì xíng qǐ shí,　　rù yú wáng shě chéng.
　róng mào shì tǐng tè,　　wēi yí ān xù xiáng,
　chéng zhōng zhū shì nǚ,　　jiàn zhě mò bù huān,
　xíng zhě wèi zhù bù,　　qián yíng hòu fēng chí.
　jiā pí luó xiān rén,　　guǎng dù zhū dì zi,
　dì yī shèng duō wén,　　qí míng shě lì fú.
　jiàn bǐ qiū xiáng xù,　　xián yǎ jìng zhū gēn,
　chú lù ér dài zhì,　　jǔ shǒu qǐng wèn yán:
“nián shǎo jìng yí róng,　　wǒ suǒ wèi céng jiàn.
　dé hé shèng miào fǎ?　　wèi zōng shì hé shī?
　shī jiào hé suǒ shuō?　　yuàn gào jué suǒ yí.”
　bǐ qiū xīn bǐ wèn,　　hé yán xùn cí dá:
“yī qiè zhì jù zú,　　gān zhè shèng zú shēng,
　tiān rén zhōng zuì zūn,　　shì zé wǒ dà shī.
　wǒ nián jì yòu zhì,　　xué rì yòu chū qiǎn,
　qǐ néng xuān dà shī,　　shén shēn wēi miào yì?
　jīn dāng yǐ qiǎn zhì,　　lüè shuō shī jiào fǎ.
　yī qiè yǒu fǎ shēng,　　jiē cóng yīn yuán qǐ,
　shēng miè fǎ xī miè,　　shuō dào wèi fāng biàn.”
　èr shēng yōu bō tí,　　suí tīng xīn nèi róng,
　yuǎn lí zhū chén gòu,　　qīng jìng fǎ yǎn shēng.
　xiān suǒ xiū jué dìng,　　zhī yīn jí wú yīn,
　yī qiè wú suǒ zuò,　　jiē yóu zì zài tiān.
　jīn wén yīn yuán fǎ,　　wú wǒ zhì kāi míng,
　zēng wēi zhū fán nǎo,　　wú néng jiū jìng chú.
　wéi yǒu rú lái jiào,　　yǒng jǐn ér wú yí,
　fēi shè shòu wǒ suǒ,　　ér néng lí wú wǒ.
　míng yīn rì dēng xìng,　　shú néng lìng wú guāng?
　rú duàn lián huā jīng,　　wēi sī yóu lián mián；
　fú jiào chú fán nǎo,　　yóu duàn shí wú yú.
　jìng lǐ bǐ qiū zú,　　tuì cí ér hái jiā；
　bǐ qiū qǐ shí yǐ,　　yì hái guī zhú yuán.
　shě lì fú hái jiā,　　mào sè shén hé yǎ,
　shàn yǒu dà mù lián,　　tóng tǐ wén cái jūn,
　yáo jiàn shě lì fú,　　yán yí shén xī yí,
　gào yán: “jīn jiàn rǔ,　　ér yǒu yì cháng róng,
　sù xìng zhì chén yǐn,　　huān xiāng jiàn yú jīn.
　bì dé gān lù fǎ,　　cǐ xiāng fēi wú yīn.”
　dá yán: “rú lái gào,　　shí huò wèi céng fǎ.”
　jí qǐng ér wèi shuō,　　wén zé xīn kāi jiě,
　zhū chén gòu yì chú,　　suí shēng zhèng fǎ yǎn.
　jiǔ zhí miào yīn guǒ,　　rú guān zhǎng zhōng dēng,
　dé fú bù dòng xìn,　　jù xíng yì fú suǒ.
　yǔ tú zhòng dì zi,　　èr bǎi wǔ shí rén,
　fú yáo jiàn èr xián,　　ér gào zhū zhòng yán:
“bǐ lái zhě èr rén,　　wú shàng shǒu dì zi,
　yī zhì huì wú shuāng,　　èr shén zú dì yī.”
　yǐ shēn jìng fàn yīn,　　jí mìng rǔ shàn lái,
　cǐ yǒu qīng liáng fǎ,　　chū jiā jiū jìng dào.
　shǒu zhí sān jǐ zhàng,　　yíng fà chí zǎo píng,
　wén fú shàn lái shēng,　　jí biàn chéng shā mén.
　èr shī jí dì zi,　　xī chéng bǐ qiū yí,
　jī shǒu shì zūn zú,　　què zuò yú yī miàn,
　suí shùn wèi shuō fǎ,　　jiē dé luó hàn dào.
　ěr shí yǒu èr shēng,　　jiā yè zú míng dēng,
　duō wén shēn xiāng jù,　　cái yíng qī jí xián,
　yàn shě ér chū jiā,　　zhì qiú jiě tuō dào.
　lù yóu duō zi tǎ,　　hū yù shì jiā wén,
　guāng yí xiǎn míng yào,　　yóu ruò cí tiān chuáng.
　sù rán jǔ shēn jìng,　　jī shǒu dǐng lǐ zú:
“zūn wèi wǒ dà shī,　　wǒ shì zūn dì zi.
　jiǔ yuǎn jī chī míng,　　yuàn wèi zuò dēng míng.”
　fú zhī bǐ èr shēng,　　xīn lè chóng jiě tuō,
　qīng jìng ruǎn hé yīn,　　mìng zhī yǐ shàn lái.
　wén mìng xīn róng tài,　　xíng shén pí láo xī,
　xīn qī shèng jiě tuō,　　jì jìng lí zhū chén.
　dà bēi suí suǒ yīng,　　lüè wèi qí jiě shuō,
　lǐng jiě zhū shēn fǎ,　　chéng sì wú ài biàn,
　dà dé pǔ liú wén,　　gù míng dà jiā yè.
　běn jiàn shēn wǒ yì,　　huò jiàn wǒ jí shēn,
　yǒu wǒ jí wǒ suǒ,　　sī jiàn yǐ yǒng chú,
　wéi jiàn zhòng kǔ jù,　　lí kǔ zé wú yú.
　chí jiè xiū kǔ xíng,　　fēi yīn ér jiàn yīn,
　píng děng jiàn kǔ xìng,　　yǒng wú tā jù xīn.
　ruò yǒu ruò jiàn wú,　　èr jiàn shēng yóu yù,
　píng děng jiàn zhēn dì,　　jué dìng wú fù yí.
　rǎn zhe yú cái sè,　　mí zuì tān yù shēng,
　wú cháng bù jìng xiǎng,　　tān ài yǒng yǐ guāi.
　cí xīn píng děng niàn,　　yuàn qīn wú yì xiǎng,
　āi mǐn yú yī qiè,　　zé xiāo chēn huì dú.
　yī sè zhū yǒu duì,　　zhǒng zhǒng zá xiǎng shēng,
　sī wéi huài sè xiǎng,　　zé duàn sè yú ài.
　suī shēng wú sè tiān,　　mìng yì yào zhī jǐn,
　yú yú sì zhèng shòu,　　ér shēng jiě tuō xiǎng,
　jì miè lí zhū xiǎng,　　wú sè tān yǒng chú.
　dòng luàn xīn biàn nì,　　yóu kuáng fēng gǔ làng,
　shēn rù jiān gù dìng,　　jì zhǐ diào luàn xīn.
　guān fǎ wú wǒ suǒ,　　shēng miè bù jiān gù,
　bù jiàn ruǎn zhōng shàng,　　wǒ màn xīn zì wàng.
　chì rán zhì huì dēng,　　lí zhū chī míng àn,
　jiàn jǐn wú jǐn fǎ,　　wú míng xī wú yú.
　sī wéi shí gōng dé,　　shí zhǒng fán nǎo miè,
　sū xī zuò yǐ zuò,　　shēn gǎn yǎng zūn yán.
　lí sān ér dé sān,　　sān dì zi chú sān,
　yóu sān xīng bù liè,　　sān shí sān sī dì,
　liè shì yú sān wǔ,　　sān shì fú yì rán.

[17] fu suo xing zan da di zi chu jia pin di shi qi

er shi ping sha wang, ji shou qing shi zun,
qian zhu yu zhu lin; ai shou gu mo ran.
wang yi jian zhen di, feng bai er hai gong,
shi zun yu da zhong, xi ju an zhu yuan.
wei du zhong sheng gu, jian li hui deng ming,
yi fan zhu tian zhu, xian sheng zhu er zhu.
shi a shi bo shi, diao xin yu zhu gen,
shi zhi xing qi shi, ru yu wang she cheng.
rong mao shi ting te, wei yi an xu xiang,
cheng zhong zhu shi nu, jian zhe mo bu huan,
xing zhe wei zhu bu, qian ying hou feng chi.
jia pi luo xian ren, guang du zhu di zi,
di yi sheng duo wen, qi ming she li fu.
jian bi qiu xiang xu, xian ya jing zhu gen,
chu lu er dai zhi, ju shou qing wen yan:
"nian shao jing yi rong, wo suo wei ceng jian.
de he sheng miao fa? wei zong shi he shi?
shi jiao he suo shuo? yuan gao jue suo yi."
bi qiu xin bi wen, he yan xun ci da:
"yi qie zhi ju zu, gan zhe sheng zu sheng,
tian ren zhong zui zun, shi ze wo da shi.
wo nian ji you zhi, xue ri you chu qian,
qi neng xuan da shi, shen shen wei miao yi?
jin dang yi qian zhi, lue shuo shi jiao fa.
yi qie you fa sheng, jie cong yin yuan qi,
sheng mie fa xi mie, shuo dao wei fang bian."
er sheng you bo ti, sui ting xin nei rong,
yuan li zhu chen gou, qing jing fa yan sheng.
xian suo xiu jue ding, zhi yin ji wu yin,
yi qie wu suo zuo, jie you zi zai tian.
jin wen yin yuan fa, wu wo zhi kai ming,
zeng wei zhu fan nao, wu neng jiu jing chu.
wei you ru lai jiao, yong jin er wu yi,
fei she shou wo suo, er neng li wu wo.
ming yin ri deng xing, shu neng ling wu guang?
ru duan lian hua jing, wei si you lian mian;
fu jiao chu fan nao, you duan shi wu yu.
jing li bi qiu zu, tui ci er hai jia;
bi qiu qi shi yi, yi hai gui zhu yuan.
she li fu hai jia, mao se shen he ya,
shan you da mu lian, tong ti wen cai jun,
yao jian she li fu, yan yi shen xi yi,
gao yan: "jin jian ru, er you yi chang rong,
su xing zhi chen yin, huan xiang jian yu jin.
bi de gan lu fa, ci xiang fei wu yin."
da yan: "ru lai gao, shi huo wei ceng fa."
ji qing er wei shuo, wen ze xin kai jie,
zhu chen gou yi chu, sui sheng zheng fa yan.
jiu zhi miao yin guo, ru guan zhang zhong deng,
de fu bu dong xin, ju xing yi fu suo.
yu tu zhong di zi, er bai wu shi ren,
fu yao jian er xian, er gao zhu zhong yan:
"bi lai zhe er ren, wu shang shou di zi,
yi zhi hui wu shuang, er shen zu di yi."
yi shen jing fan yin, ji ming ru shan lai,
ci you qing liang fa, chu jia jiu jing dao.
shou zhi san ji zhang, ying fa chi zao ping,
wen fu shan lai sheng, ji bian cheng sha men.
er shi ji di zi, xi cheng bi qiu yi,
ji shou shi zun zu, que zuo yu yi mian,
sui shun wei shuo fa, jie de luo han dao.
er shi you er sheng, jia ye zu ming deng,
duo wen shen xiang ju, cai ying qi ji xian,
yan she er chu jia, zhi qiu jie tuo dao.
lu you duo zi ta, hu yu shi jia wen,
guang yi xian ming yao, you ruo ci tian chuang.
su ran ju shen jing, ji shou ding li zu:
"zun wei wo da shi, wo shi zun di zi.
jiu yuan ji chi ming, yuan wei zuo deng ming."
fu zhi bi er sheng, xin le chong jie tuo,
qing jing ruan he yin, ming zhi yi shan lai.
wen ming xin rong tai, xing shen pi lao xi,
xin qi sheng jie tuo, ji jing li zhu chen.
da bei sui suo ying, lue wei qi jie shuo,
ling jie zhu shen fa, cheng si wu ai bian,
da de pu liu wen, gu ming da jia ye.
ben jian shen wo yi, huo jian wo ji shen,
you wo ji wo suo, si jian yi yong chu,
wei jian zhong ku ju, li ku ze wu yu.
chi jie xiu ku xing, fei yin er jian yin,
ping deng jian ku xing, yong wu ta ju xin.
ruo you ruo jian wu, er jian sheng you yu,
ping deng jian zhen di, jue ding wu fu yi.
ran zhe yu cai se, mi zui tan yu sheng,
wu chang bu jing xiang, tan ai yong yi guai.
ci xin ping deng nian, yuan qin wu yi xiang,
ai min yu yi qie, ze xiao chen hui du.
yi se zhu you dui, zhong zhong za xiang sheng,
si wei huai se xiang, ze duan se yu ai.
sui sheng wu se tian, ming yi yao zhi jin,
yu yu si zheng shou, er sheng jie tuo xiang,
ji mie li zhu xiang, wu se tan yong chu.
dong luan xin bian ni, you kuang feng gu lang,
shen ru jian gu ding, ji zhi diao luan xin.
guan fa wu wo suo, sheng mie bu jian gu,
bu jian ruan zhong shang, wo man xin zi wang.
chi ran zhi hui deng, li zhu chi ming an,
jian jin wu jin fa, wu ming xi wu yu.
si wei shi gong de, shi zhong fan nao mie,
su xi zuo yi zuo, shen gan yang zun yan.
li san er de san, san di zi chu san,
you san xing bu lie, san shi san si di,
lie shi yu san wu, san shi fu yi ran.