27.2 （二）

Thus have I heard:

At one time, the Buddha was at Anāthapiṇḍada's Park in the Jeta Grove near Śrāvastī.

At that time, many bhikṣus entered Śrāvastī. Then the many bhikṣus thought: "It is still early in the day for us to beg for alms. Let us go to the village of non-Buddhist ascetics to discuss the Dharma with them."

At that time, the many bhikṣus went to the village of non-Buddhists. Having arrived, they greeted each other and sat to one side. Then the non-Buddhists asked the bhikṣus: "The Śramaṇa Gautama teaches his disciples thus: 'You bhikṣus should all study this Dharma, understand it completely, and having understood it, should practice it together.' We also teach our disciples thus: 'You should all study this Dharma, understand it completely, and having understood it, should practice it together.' What differences are there between the Śramaṇa Gautama and us? What are the additions and subtractions? That is to say, he teaches the Dharma, and so do we. He instructs, and so do we."

At that time, the many bhikṣus, having heard these words, neither affirmed nor denied them. They then rose from their seats and left. At that time, the many bhikṣus said to each other: "We should go and inform the World-Honored One of this meaning!"

At that time, the many bhikṣus entered the city of Śrāvastī to beg for alms. After eating, they put away their robes and bowls, placed their sitting mats on their left shoulders, and went to where the World-Honored One was. They bowed their heads at his feet and sat to one side. At that time, the many bhikṣus, using this as a cause and condition, fully informed the World-Honored One.

At that time, the World-Honored One told the bhikṣus: "If those non-Buddhist ascetics ask this, you should answer them thus: 'Is it one ultimate, or many ultimates?' If those brāhmaṇas speak equally, you should say: 'It is one ultimate, not many ultimates.' What is that ultimate? Is it an ultimate of desire, or an ultimate of non-desire? That ultimate is an ultimate of non-desire. How is that ultimate? Is it an ultimate of anger, or an ultimate of non-anger? That ultimate is an ultimate of non-anger, not an ultimate of anger. How is that ultimate? Is it an ultimate of delusion, or an ultimate of non-delusion? That ultimate is an ultimate of non-delusion. How is that ultimate? Is it an ultimate of attachment, or an ultimate of non-attachment? That ultimate is an ultimate of non-attachment. How is that ultimate? Is it an ultimate of sensation, or an ultimate of non-sensation? That ultimate is an ultimate of non-sensation. How is that ultimate? Is it an ultimate of the wise, or an ultimate of the unwise? That ultimate is an ultimate of the wise. Is that ultimate an ultimate of the angry, or an ultimate of the non-angry? That ultimate is an ultimate of the non-angry.

Bhikṣus! There are these two views. What are the two views? Namely, the view of existence and the view of non-existence. Those śramaṇas and brāhmaṇas who do not know the origin and end of these two views, they then have a mind of desire, a mind of anger, a mind of delusion, a mind of attachment, a mind of sensation. They are ignorant. They have an angry mind, not in accord with practice. Those people do not escape birth, old age, sickness, death, sorrow, lamentation, suffering, and distress. They do not escape from the myriad forms of suffering. Those śramaṇas and brāhmaṇas who truly know this, they then have no ignorant or angry mind. They are always in accord with practice, and they attain liberation from birth, old age, sickness, and death. Now I speak of the origin of suffering. Thus, bhikṣus! There is this wonderful Dharma, which is called the equal Dharma. Those who do not practice the equal Dharma fall into the five views.

Now I will speak of the four kinds of feeling. What are the four kinds of feeling? Namely, the feeling of desire, the feeling of views, the feeling of precepts, and the feeling of self. These are called the four kinds of feeling. If there are śramaṇas and brāhmaṇas who fully know the name of the feeling of desire, although they know the name of the feeling of desire, they are not in accord with it. They fully discern the names of all feelings, first discerning the name of the feeling of desire, but not discerning the names of the feelings of views, precepts, and self. The reason is that those śramaṇas and brāhmaṇas cannot discern the names of these three feelings. Therefore, there are śramaṇas and brāhmaṇas who fully discern all feelings, but there are also those who are incomplete. They then discern the names of the feelings of desire and views, but do not discern the names of the feelings of precepts and self. The reason is that those śramaṇas and brāhmaṇas cannot discern the two feelings. If śramaṇas and brāhmaṇas can fully discern all feelings, or if there are those who are incomplete, they then can discern the names of the feelings of desire, views, and precepts, but not the feeling of self. The reason is that those śramaṇas and brāhmaṇas cannot discern the feeling of self. Therefore, there are also śramaṇas and brāhmaṇas who fully discern all feelings, but there are also those who are incomplete.

What is the meaning of these four kinds of feeling? How are they discerned? Namely, the four kinds of feeling arise from craving. Thus, bhikṣus! There is this wonderful Dharma that should be discerned. If there is no practice of these feelings, this is not called equality. The reason is that the meaning of the Dharma is difficult to understand and difficult to comprehend. Such a meaning of non-Dharma is not spoken by the Tathāgata, the Arhat, the Perfectly Enlightened One. Bhikṣus should know that the Tathāgata fully discerns all feelings. By being able to discern all feelings, one is in accord with them, and one can discern the feelings of desire, views, self, and precepts. Therefore, the Tathāgata fully discerns all feelings, and is in accord with the Dharma, without contradiction.

From what do these four kinds of feeling arise? These four kinds of feeling arise from craving, and grow from craving. By accomplishing these feelings, one is then unable to give rise to all feelings; by not giving rise to all feelings, one is not afraid; by not being afraid, one attains parinirvāṇa: the end of birth and death, the establishment of the holy life, the completion of what is to be done, no more rebirth, and the true knowledge of this. Thus, bhikṣus! There is this wonderful Dharma that should be truly known, fully endowed with all dharmas and the basis of practicing the Dharma. The reason is that this Dharma is extremely subtle, spoken by the Buddhas, and without any deficiency in all practices. Thus, bhikṣus! There are the first, second, third, and fourth śramaṇas, and there is no śramaṇa above them or who can surpass them, making such a lion's roar.

The bhikṣus, having heard the Buddha's teaching, rejoiced and upheld it.