152. （一五二）鹦鹉经

parrot, sukhāvati, brahma-vihāra
sudatta, brahma-pāla, yellow
reeds, head-na, agalavahana garden-na, brahma

I have heard thus:

At one time the Buddha was staying in the Bamboo Grove, in the Kalandaka Park, near Rājagṛha.

At that time, the young Parrots, the son of the householder, was traveling to Rājagṛha and stayed overnight at a householder's house. Then the young Parrots asked the householder where he was staying, "Is there a śramaṇa or brāhmaṇa who is the leader of the assembly, the teacher of the great assembly, respected by people, whom I can visit from time to time to pay homage, perhaps I can be joyful by paying homage to him?"

The householder replied, "Yes, there is. Beloved of Heaven! The śramaṇa Gautama, the son of the Śākya clan, abandoned his Śākya family, shaved his beard and hair, put on the dyed robe, with utmost faith left home for homelessness, and practiced the path. He has realized supreme perfect enlightenment. Beloved of Heaven! You can visit him from time to time, go to pay homage to him, perhaps you can be joyful by paying homage to him."

The young Parrots then asked again, "Where is the śramaṇa Gautama now? I wish to see him."

The householder replied, "The śramaṇa Gautama is now in the Bamboo Grove Kalandakanivāpa in the city of Rājagṛha. You can go and see him."

Then the young Parrots left the householder's house where he was staying and went to the Bamboo Grove Kalandakanivāpa. The young Parrots saw from afar the World-Honored One in the grove between the trees, upright and beautiful, like the moon among the stars, shining brightly, dazzling like a golden mountain, with perfect marks and majestic spiritual power, with calm faculties and no obstructions, accomplished in taming and pacifying the mind, and silent. Having seen him, he went forward to where the Buddha was, exchanged greetings, sat to one side, and said, "Gautama! I wish to ask something. Please listen before I speak."

The World-Honored One said, "Ask as you please."

The young Parrots asked, "Gautama! As I have heard, if one is a householder, one can attain good understanding and know the Dharma. It is not so for those who leave home to study the path. I ask Gautama about this matter."

The World-Honored One said, "This matter is not fixed."

The young Parrots said, "Gautama! Please now explain this matter to me."

The World-Honored One said, "Young man! Listen carefully and think well about it, I will explain it to you in detail." The young Parrots listened to the instruction.

The Buddha said, "Young man! If there are those who practice wrongly, whether lay or renunciant, I do not praise them. Why is that? If there are those who practice wrongly, whether lay or renunciant, they will not attain good understanding and will not know the Dharma. Therefore, young man, if there are those who practice wrongly, whether lay or renunciant, I do not praise them. Young man, if there are those who practice rightly, whether lay or renunciant, I praise them. Why is that? If there are those who practice rightly, whether lay or renunciant, they will attain good understanding and will know the Dharma. Therefore, young man, if there are those who practice rightly, whether lay or renunciant, I praise them. Young man, I speak thus, speaking of these two dharmas, distinguishing them thus, revealing them thus. If there are śramaṇas and brāhmaṇas who are powerful, firm, and deeply committed, and who speak of this as true and the rest as false,

The young Parrots said, "Gautama! As I understand it, if one is a householder, there are great benefits and great merits, but it is not so for those who renounce the householder life and study the path. I ask Gautama about this matter.

The World-Honored One said, "This is not certain.

The young Parrots said, "Gautama! Please explain this matter to me again.

The World-Honored One said, "Young man! Listen carefully and think about it well, I will explain it to you in detail." The young Parrots listened.

The Buddha said, "Young man! For those who live at home, there are great calamities, great disputes, and great hatred. Those who engage in wrong practices do not attain great fruits or great merits. It is like farming, where there are great calamities, great disputes, and great hatred. Those who engage in wrong practices do not attain great fruits or great merits. In the same way, young man, it is also like this for those who live at home. Young man! For those who renounce the householder life and practice the path, there are few calamities, few disputes, and few hatreds. Those who engage in wrong practices do not attain great fruits or great merits. It is like commerce, where there are few calamities, few disputes, and few hatreds. Those who engage in wrong practices do not attain great fruits or great merits. In the same way, young man, it is also like this for those who renounce the householder life and practice the path.

Young man! For those who live at home, there are great calamities, great disputes, and great hatred. Those who engage in right practices attain great fruits and great merits. It is like farming, where there are great calamities, great disputes, and great hatred. Those who engage in right practices attain great fruits and great merits. In the same way, young man, it is also like this for those who live at home. Young man! For those who renounce the householder life and practice the path, there are few calamities, few disputes, and few hatreds. Those who engage in right practices attain great fruits and great merits. It is like commerce, where there are few calamities, few disputes, and few hatreds. Those who engage in right practices attain great fruits and great merits. In the same way, young man, it is also like this for those who renounce the householder life and practice the path.

The parrot-keeper said, "Gautama! Those brāhmaṇas establish five dharmas that have great fruits and great merits, and create merit and goodness."

The World-Honored One said, "If those brāhmaṇas establish five dharmas that have great fruits and great merits, and create merit and goodness, can you speak about them here in this assembly?"

The parrot-keeper said, "Gautama! I have nothing to hide. Why is that? Gautama! I am now sitting in this assembly."

The World-Honored One said, "You may speak."

The parrot-keeper said, "Gautama! Listen well. Gautama! The Brahmins establish the first true Dharma, which has great fruit and great merit, and by doing good deeds one attains goodness; the second is recitation and practice, the third is intense practice, and the fourth is ascetic practice. Gautama! The Brahmins establish the fifth Brahma practice, which has great fruit and great merit, and by doing good deeds one attains goodness."

The World-Honored One said, "If there are Brahmins who establish the five dharmas, which have great fruit and great merit, and by doing good deeds one attains goodness, is there any Brahmin who says, 'I know and realize these five dharmas by myself in this present life, and having realized them myself, I establish the fruit'?"

The parrot-keeper said to the World-Honored One, "No, Gautama!"

The World-Honored One said, "Is there any teacher or ancestral teacher, up to the seventh generation of parents, who says, 'I know and realize these five dharmas by myself in this present life, and having realized them myself, I establish the fruit'?"

The parrot-keeper said to the World-Honored One, "No, Gautama!"

At that time, the World-Honored One asked, "Monastic, if in the past there were Brahmins who died, reciting and upholding the scriptures, spreading the scriptures, reciting and studying the sutras, namely, Yatha, Bhama, Bhamadeva, Visamitra, Yabhatagani, Angarava, Vasishtha, Kashyapa, Brahmana, and Bhara. The present Brahmins are those who fully recite, study, and uphold the scriptures. Do they say, 'I know and realize these five dharmas by myself in this present life, and having realized them myself, I establish the fruit'?"

The parrot-keeper said to the World-Honored One, "No, Gautama! But the Brahmins uphold it out of faith."

The World-Honored One said, "If among the Brahmins, there is not a single Brahmin who says, 'I know and realize these five dharmas by myself in this present life, and having realized them myself, I establish the fruit.' There is also no teacher or ancestral teacher, up to the parents of the seventh generation, who says, 'I know and realize these five dharmas by myself in this present life, and having realized them myself, I establish the fruit.' If in the past there were Brahmins who died, reciting and upholding the scriptures, spreading the scriptures, reciting and studying the sutras, namely, Yatha, Bhama, Bhamadeva, Visamitra, Yabhatagani, Angarava, Vasishtha, Kashyapa, Brahmana, and Bhara. The present Brahmins are those who fully recite, study, and uphold the scriptures. They do not say, 'I know and realize these five dharmas by myself in this present life, and having realized them myself, I establish the fruit.' Monastic! Do the Brahmins not have a basis for their faith in this?"

The parrot-keeper said, "Gautama! There is indeed no basis, but the Brahmins have heard and upheld it."

The World-Honored One said, "It is like a group of blind people supporting each other. The one in front does not see the one behind, nor does he see the one in the middle. The one in the middle does not see the one in front, nor does he see the one behind. The one behind does not see the one in the middle, nor does he see the one in front. Monastic! The Brahmins you speak of are also like this. Monastic! You first said to believe, and then you said to hear."

The parrot-keeper was angry with the World-Honored One, resentful and displeased, slandering the World-Honored One, pointing at the World-Honored One, cursing the World-Honored One, saying, "You should slander Gautama! You should point at Gautama! You should fall down on Gautama!" He said to the World-Honored One, "There is a Brahmin named Phrakkasapa, of pure and upright lineage. He says, 'If there are any Shakyamuni Brahmins who claim to know and see the Dharma above humans, I have heard this and laugh at it. I do not agree. It is false and not true, and not in accordance with the Dharma. How can a person born among humans claim to have attained the Dharma above humans? If one says that one knows and sees the Dharma above humans, this is not so.'"

Then the World-Honored One thought, "The parrot-keeper Doutui is angry with me, resentful and displeased, slandering me, pointing at me, and cursing me, saying, 'You should slander Gautama! You should point at Gautama! You should fall down on Gautama!' He said to me, 'Gautama! There is a Brahmin named Phrakkasapa, of pure and upright lineage. He says, "If there are any Shakyamuni Brahmins who claim to know and see the Dharma above humans, I have heard this and laugh at it. I do not agree. It is false and not true, and not in accordance with the Dharma. How can a person born among humans claim to have attained the Dharma above humans? If one says that one knows and sees the Dharma above humans, this is not so."'

The World-Honored One, knowing this, said, "Monastics! The Brahmin Phrakkasapa, of pure and upright lineage, knows the thoughts of all Shakyamuni Brahmins. Then he says, 'If there are any Shakyamuni Brahmins who claim to know and see the Dharma above humans, I have heard this and laugh at it. I do not agree. It is false and not true, and not in accordance with the Dharma. How can a person born among humans claim to have attained the Dharma above humans? If one says that one knows and sees the Dharma above humans, this is not so.'"

The parrot-keeper replied, "Gautama! The Brahmin Phrakkasapa, of pure and upright lineage, has a maid named Buni. He cannot even know the thoughts in her mind, let alone the thoughts of all Shakyamuni Brahmins. If he could know them, it would be impossible."

The World-Honored One said, "It is like a person born blind saying, 'There is no black or white, nor one who sees black or white. There is no good or bad color, nor one who sees good or bad color. There is no long or short color, nor one who sees long or short color. There is no near or far color, nor one who sees near or far color. There is no coarse or fine color, nor one who sees coarse or fine color. I have never seen or known it, therefore there is no color.' Does the blind person's statement hold true?"

The parrot-keeper replied to the World-Honored One, "No, Gautama! Why is that? There is black and white, and one who sees black and white. There is good and bad color, and one who sees good and bad color. There is long and short color, and one who sees long and short color. There is near and far color, and one who sees near and far color. There is coarse and fine color, and one who sees coarse and fine color. If one says, 'I have never seen or known it, therefore there is no color,' then the blind person's statement is not true."

"Monks, is the brahmin Faju's statement not like that of a blind person without eyes?"

The parrot-keeper replied to the World-Honored One, "Like a blind person, Gautama!"

The World-Honored One said, "Monks, what do you think? If there were brahmins in the past who passed away, reciting and upholding the scriptures, spreading the scriptures, reciting and studying the sacred texts, such as the brahmin Sangakya, the brahmin Shengwen, the brahmin Faju, and your father Dutui, is what they said true or false, is there truth or falsehood, is there high or low?"

The parrot-keeper replied to the World-Honored One, "If there were brahmins in the past who passed away, reciting and upholding the scriptures, spreading the scriptures, reciting and studying the sacred texts, such as the brahmin Sangakya, the brahmin Shengwen, the brahmin Faju, and my father Dutui, as for what they said, in my opinion, I want it to be acceptable, not unacceptable, I want it to be true, not untrue, I want it to be high, not low."

At that time, the World-Honored One asked, "Monks, what do you think? The brahmin Faju, whose family is pure and upright, is he not acceptable, is there no acceptability? Is he not true, is there no truth? Is he not high, is there no highness?"

The parrot-keeper replied to the World-Honored One, "Indeed, Gautama!"

Furthermore, monks, there are five dharmas that create obstacles, create coverings, create blindness and lack of eyes, can extinguish wisdom, exhaust oneself in vain, and not attain nirvana. What are the five? Monks, the first dharma of desire creates obstacles, creates coverings, creates blindness and lack of eyes, can extinguish wisdom, exhaust oneself in vain, and not attain nirvana. Monks, anger, the view of the body, the grasping of precepts, and the fifth dharma of doubt create obstacles, create coverings, create blindness and lack of eyes, can extinguish wisdom, exhaust oneself in vain, and not attain nirvana. Monks, what do you think? If one is obstructed, covered, and entangled by these five dharmas, if one wishes to contemplate one's own benefit, the benefit of others, the benefit of both, and know the thoughts of all śramaṇas and brāhmaṇas, it is impossible. Monks, the brahmin Faju, whose family is pure and upright, is defiled by desire, defiled by desire, touched by desire, leaning on desire, attached to desire, and immersed in desire. He does not see the calamities and does not know the way out. He practices desire. He is obstructed, covered, and entangled by these five dharmas. If he wishes to contemplate his own benefit, the benefit of others, the benefit of both, and know the thoughts of all śramaṇas and brāhmaṇas, it is impossible.

"Furthermore, monks, there are five kinds of sensual pleasures that are loved and cherished, associated with desire for form. What are the five? The eyes know forms, the ears know sounds, the nose knows smells, the tongue knows tastes, and the body knows tactile objects. Monks, what do you think? Do sentient beings, because of these five kinds of sensual pleasures, give rise to joy and delight, and not go beyond them?"

The parrot-like Mānava said to the World-Honored One, "Yes, Gautama!"

The World-Honored One asked, "What do you think, Mānava? If one lights a fire using grass and wood, and if one lights a fire without using grass and wood, which light is the best, most excellent, and most supreme?"

The parrot-like Mānava said, "Gautama! If one lights a fire without using grass and wood, it is impossible. Only with the power of the bases of spiritual power. Gautama! If one lights a fire without using grass and wood, that light is the best, most excellent, and most supreme."

The World-Honored One said, "So it is, so it is! Mānava! If one lights a fire without using grass and wood, it is impossible. Only with the power of the bases of spiritual power. If one lights a fire without using grass and wood, that light is the best, most excellent, and most supreme. I now speak hypothetically. Mānava! Just as one lights a fire using grass and wood, so the joy and pleasure that beings experience is due to desire and unwholesome factors, and they do not attain the pleasure of renunciation and tranquility. Mānava! Just as one lights a fire without using grass and wood, so the pleasure of renunciation that beings experience is due to the renunciation of desire and the attainment of wholesome factors, and they attain the pleasure of renunciation and tranquility."

The World-Honored One said, "Mānava! What do you think? If a brahmin holds a ritual feast and makes offerings, and a kṣatriya youth comes from the east, he says, 'I should get the best seat, the best water, and the best food.' If he does not get the best seat, the best water, and the best food, he becomes resentful and jealous. If a brahmin youth comes from the south, he says, 'I should get the best food.' If he does not get the best food, he becomes resentful and jealous. If a householder youth comes from the west, he says, 'I should get the most abundant food.' If he does not get the most abundant food, he becomes resentful and jealous. If a craftsman youth comes from the north, he says, 'I should get the most satisfying food.' If he does not get the most satisfying food, he becomes resentful and jealous. Mānava! What kind of result do those brahmins get from making such offerings?"

The parrot Mānava said, "Gautama! Brahmins do not make offerings with such a mind, causing others to become resentful and jealous. Gautama! You should know that brahmins make offerings with a compassionate mind. Having made offerings with a compassionate mind, they attain great merit."

The World-Honored One said, "Mānava! Do brahmins not establish a sixth teaching that has great results, great merit, and brings about merit and goodness?"

The parrot Mānava replied to the World-Honored One, "Yes, Gautama!"

The World-Honored One asked, "Mānava! If there are five teachings established by brahmins that have great results, great merit, and bring about merit and goodness, in which of these do you see more, those who are householders or those who have gone forth to practice the path?"

The parrot Mānava replied, "Gautama! If there are five teachings established by brahmins that have great results, great merit, and bring about merit and goodness, I see more of these in those who have gone forth to practice the path, not in householders. Why is that? Household life is full of many affairs, many things to do, many grudges, and many disputes. They cannot uphold sincerity and truthfulness. Gautama! The life of one who has gone forth to practice the path is free from many affairs, many things to do, many grudges, and many disputes. They can definitely uphold sincerity and truthfulness. Gautama! As for sincerity and truthfulness, I see more of this in those who have gone forth to practice the path, not in householders. Why is that? Household life is full of many affairs, many things to do, many grudges, and many disputes. They cannot practice giving, recitation, ascetic practices, or the holy life. Gautama! The life of one who has gone forth to practice the path is free from many affairs, many things to do, many grudges, and many disputes. They can practice giving, recitation, ascetic practices, and the holy life. Gautama! As for the holy life, I see more of this in those who have gone forth to practice the path, not in householders."

The World-Honored One said, "Mānava! If there are five teachings established by brahmins that have great results, great merit, and bring about merit and goodness, I say that they arise from the mind. What is the mind? If the mind is free from attachment, resentment, anger, and disputes, it is for the sake of cultivating that. Mānava! What do you think? If there is a bhikṣu who upholds sincerity and truthfulness, because of upholding sincerity and truthfulness, he attains joy and delight. Mānava! If there is joy and delight, associated with goodness and goodness, I say that it arises from the mind. What is the mind? If the mind is free from attachment, resentment, anger, and disputes, it is for the sake of cultivating that. In this way, he can practice giving, recitation, ascetic practices, and the holy life. Because of practicing the holy life, he attains joy and delight. Mānava! If there is joy and delight, associated with goodness and goodness, I say that it arises from the mind. What is the mind? If the mind is free from attachment, resentment, anger, and disputes, that mind is accompanied by loving-kindness, and pervades one direction, accomplishing and dwelling. Thus, two, three, four directions, the four intermediate directions, above and below, everywhere, the mind is accompanied by loving-kindness, free from attachment, resentment, anger, and disputes, extremely vast and great, immeasurable, well-cultivated, pervading the entire world, accomplishing and dwelling. Thus, compassion and joy, the mind is accompanied by equanimity, free from attachment, resentment, anger, and disputes, extremely vast and great, immeasurable, well-cultivated, pervading the entire world, accomplishing and dwelling.

"Mānava! It is like a person who is skilled in blowing a conch. If there is a place where it has never been heard before, at midnight he climbs a high mountain and blows the conch with utmost strength, producing a subtle sound that fills the four directions. In this way, a bhikṣu, with a mind accompanied by loving-kindness, pervades one direction and accomplishes dwelling. Thus, two, three, four directions, the four intermediate directions, above and below, everywhere, with a mind accompanied by loving-kindness, free from attachment, resentment, anger, and disputes, extremely vast and great, immeasurable, well-cultivated, pervading the entire world, accomplishing and dwelling. Thus, compassion and joy, the mind is accompanied by equanimity, free from attachment, resentment, anger, and disputes, extremely vast and great, immeasurable, well-cultivated, pervading the entire world, accomplishing and dwelling. Mānava! What do you think? If there is someone who seeks the heavens and desires to be a heavenly being, they then engage in a mind associated with greed and desire, thinking, 'May I become a heavenly being and the others.' If there is someone who seeks the heavens and desires to be a heavenly being, they then become free from attachment, resentment, anger, and disputes, immeasurable, extremely vast, well-cultivated, with a mind of concentration and understanding, pervading and accomplishing dwelling, thinking, 'May I become a heavenly being and the others.' Which of them do you think will become a heavenly being and the others?"

The parrot Mānava replied, "Gautama! If this one who seeks the heavens and desires to be a heavenly being then becomes free from attachment, resentment, anger, and disputes, immeasurable, extremely vast, well-cultivated, with a mind of concentration and understanding, pervading and accomplishing dwelling, thinking, 'May I become a heavenly being and the others,' I see that they will definitely become a heavenly being or another heavenly being.

The World-Honored One asked, "Mānava! What do you think? If there is someone who seeks the Brahma Heaven and desires to be a Brahma heavenly being, they then engage in a mind associated with greed and desire, thinking, 'May I become a Brahma heavenly being and the others.' If there is someone who seeks the Brahma Heaven and desires to be a Brahma heavenly being, they then become free from attachment, resentment, anger, and disputes, immeasurable, extremely vast, well-cultivated, with a mind of concentration and understanding, pervading and accomplishing dwelling, thinking, 'May I become a Brahma heavenly being and the others.' Which of them do you think will become a Brahma heavenly being and the others?"

The parrot Mānava replied, "Gautama! If this one who seeks the Brahma Heaven and desires to be a Brahma heavenly being then becomes free from attachment, resentment, anger, and disputes, immeasurable, extremely vast, well-cultivated, with a mind of concentration and understanding, pervading and accomplishing dwelling, thinking, 'May I become a Brahma heavenly being and the others,' I see that they will become a Brahma heavenly being or another Brahma heavenly being.

The parrot Mānava asked, "Gautama! Do you know the path to the Brahma Heaven?"

The World-Honored One said, "Mānava! I will ask you, answer as you see fit. Mānava! What do you think? Is the village of Nalakagala not far from this assembly?"

The parrot Mānava replied, "Not far."

The World-Honored One said, "Mānava! What do you think? If you were to tell someone in this assembly, 'Go to that village of Nalakagala and return immediately upon arrival,' and they were to quickly go to the village of Nalakagala, arrive, and return immediately. After they had gone and returned, you asked about the road, referring to the going and coming in the village of Nalakagala. Would that person be unable to answer?"

The parrot Mānava replied to the World-Honored One, "No, Gautama!"

The World-Honored One said, "Mānava! That person can stay and not be able to answer when asked about the road in the village of Nalakagala after going and returning. But if one asks the Tathāgata, the Arhat, the Perfectly Enlightened One about the path of the Brahmā way, he will never stay and not be able to answer."

The parrot Mānava said to the World-Honored One, "Śramaṇa Gautama! The shrine of the god Anāthapiṇḍada is fully endowed with this, namely, being able to quickly answer when asked about the path of the Brahmā way. World-Honored One! I have understood. Well-Gone One! I have understood. World-Honored One! I now take refuge in the Buddha, the Dharma, and the community of monks. May the World-Honored One accept me as a lay follower, from this day forth until the end of my life, taking refuge in him with my whole being.

The Buddha spoke thus. The parrot Mānava, having heard what the Buddha said, rejoiced and practiced accordingly.