207. （二〇七）箭毛经

I have heard thus:

At one time, the Buddha was dwelling in the Bamboo Grove Kalanda-nivāpa near Rājagṛha, together with a great assembly of 1,250 bhikṣus, who were spending the summer retreat.

At that time, the World-Honored One, having passed the night, put on his robe in the early morning, took his alms bowl, and entered the city of Rājagṛha to beg for alms. Having finished begging for alms, he put away his robe and bowl, washed his hands and feet, placed his sitting mat on his shoulder, and went to the park of the non-Buddhist practitioners in the Peacock Grove.

At that time, in the park of the non-Buddhist practitioners in the Peacock Grove, there was a non-Buddhist practitioner named Ajaramūka, a teacher of great renown and respect, who led a large assembly of five hundred non-Buddhist practitioners. He was making a great commotion in the assembly, speaking loudly in various animal-like ways, discussing kings, thieves, fighting, food, clothing, women, girls, prostitutes, the world, the wilderness, the ocean, and the people of the country. They were sitting together discussing such animal-like topics. When Ajaramūka saw the Buddha coming from afar, he ordered his assembly, "All of you, be silent. That Śramaṇa Gautama is coming. His assembly is always silent, they enjoy silence, and they praise silence. If he sees this assembly silent, he may come to see us." Having made his assembly silent, Ajaramūka himself remained silent.

The World-Honored One went to where the non-Buddhist practitioner Ajaramūka was. Ajaramūka immediately rose from his seat, bared one shoulder, joined his palms towards the Buddha, and said, "Welcome, Śramaṇa Gautama! Śramaṇa Gautama has not come here for a long time. Please sit on this seat." The World-Honored One then sat on the seat prepared by the non-Buddhist practitioner Ajaramūka. Ajaramūka then exchanged greetings with the World-Honored One and sat to one side.

The World-Honored One asked, "Udayin, what were you discussing just now? What was the matter that brought you all together here?"

The non-Buddhist practitioner Ajaramūka replied, "Gautama, let us put aside this discussion. It is not a good discussion. If the Śramaṇa Gautama wishes to hear this discussion, it will not be difficult to hear it later."

The World-Honored One asked this way twice more, "Udayin, what were you discussing just now? What was the matter that brought you all together here?"

The non-Buddhist practitioner Ajaramūka also answered this way twice more, "Gautama, let us put aside this discussion. It is not a good discussion. If the Śramaṇa Gautama wishes to hear this discussion, it will not be difficult to hear it later. If the Śramaṇa Gautama asks this way twice more, if he wishes to hear it, I will now explain it. Gautama, we and many brahmins from the country of Kosala were all gathered together in the Kosala schoolhouse, discussing this: 'The people of the countries of Aṅga and Magadha have great benefits, the people of Aṅga and Magadha have great benefits, because such a great field of merit is together in Rājagṛha for the summer retreat, namely, Nirgrantha Jñātiputra. Why is that? Gautama, Nirgrantha Jñātiputra is the leader of a famous and virtuous school, the teacher of many people, with great fame and respect, leading a large group of five hundred non-Buddhist practitioners who revere him. He is together in Rājagṛha for the summer retreat, as well as Maskarin Gośālīputra, Sañjayin Vairaṭīputra, Ajita Keśakambalin, Kakuda Kātyāyana, and Ajita Keśakambalin.

Gautama, Ajita Keśakambalin is the leader of a famous and virtuous school, the teacher of many people, with great fame and respect, leading a large group of five hundred non-Buddhist practitioners who revere him. He is together in Rājagṛha for the summer retreat. We also discussed this: 'The Śramaṇa Gautama, the Śramaṇa Gautama is the leader of a famous and virtuous school, the teacher of many people, with great fame and respect, leading a large group of one thousand two hundred and fifty bhikṣus who revere him. He is also together in Rājagṛha for the summer retreat.' Gautama, we also thought like this: 'Now, which of these venerable śramaṇas and brāhmaṇas are revered, respected, honored, and venerated by their disciples? Are they not reviled by their disciples according to the Dharma? Do their disciples not challenge their teachers? This is unacceptable, it is not appropriate, it is not equal to what is said, and then they leave.' Gautama, we also thought like this: 'Nirgrantha Jñātiputra is not revered, respected, honored, and venerated by his disciples. He is reviled by his disciples according to the Dharma. Many of his disciples challenge their teacher. This is unacceptable, this is not appropriate, this is not equal to what is said, and then they leave.'

Gautama, in the past, Nirgrantha Jñātiputra often raised his hand in the midst of his disciples and shouted, 'You should stay. No one will come to ask you about things. If someone asks me about things, you cannot resolve this matter. I can resolve this matter.' But in the meantime, his disciples discussed other matters and did not wait for the teacher to finish speaking. Gautama, we also thought like this: 'In this way, Nirgrantha Jñātiputra is not revered, respected, honored, and venerated by his disciples. He is reviled by his disciples according to the Dharma. Many of his disciples challenge their teacher. This is unacceptable, it is not appropriate. This is not equal to what is said, and then they leave.' In this way, Maskarin Gośālīputra, Sañjayin Vairaṭīputra, Ajita Keśakambalin, Kakuda Kātyāyana, and Ajita Keśakambalin. Gautama, we also thought like this: 'Ajita Keśakambalin is not revered, respected, honored, and venerated by his disciples. He is reviled by his disciples according to the Dharma. Many of his disciples challenge their teacher. This is unacceptable, it is not appropriate. This is not equal to what is said, and then they leave.' Gautama, in the past, Ajita Keśakambalin often raised his hand in the midst of his disciples and shouted, 'You should stay. No one will come to ask you about things. If someone asks me about things, you cannot resolve this matter. I can resolve this matter.' But in the meantime, his disciples discussed other matters and did not wait for the teacher to finish speaking.

Gautama, we also thought like this: 'In this way, Ajita Keśakambalin is not revered, respected, honored, and venerated by his disciples. He is reviled by his disciples according to the Dharma. Many of his disciples challenge their teacher. This is unacceptable, it is not appropriate. This is not equal to what is said, and then they leave.'

"Gautama, we also thought like this: 'This Śramaṇa Gautama is revered, respected, honored, and venerated by his disciples. He is not reviled by his disciples according to the Dharma. His disciples do not challenge their teacher. This is acceptable, it is appropriate. This is equal to what is said, and they do not leave.' Gautama, in the past, Śramaṇa Gautama often spoke the Dharma surrounded by a great assembly of countless hundreds of thousands. In the midst of that, one person snored loudly. Another person said to that person, 'Do not snore loudly! Do you not want to hear the subtle Dharma spoken by the World-Honored One, like nectar?' That person then fell silent. Gautama, we also thought like this: 'In this way, this Śramaṇa Gautama is revered, respected, honored, and venerated by his disciples. He is not reviled by his disciples according to the Dharma. His disciples do not challenge their teacher. This is acceptable, it is appropriate. This is equal to what is said, and they do not leave.'"

The World-Honored One, having heard this, asked the non-Buddhist Ārādakālāma, "Udayin, what do you see as the qualities I possess that cause my disciples to revere, respect, honor, and venerate me, and always follow me without leaving?"

The non-Buddhist Ārādakālāma replied, "Gautama, I see that the Gautama has five qualities that cause his disciples to revere, respect, honor, and venerate him, and always follow him without leaving. What are the five? The Gautama is content with coarse robes, and praises contentment with coarse robes. If the Gautama is content with coarse robes, and praises contentment with coarse robes, this is the first quality I see in the Gautama that causes his disciples to revere, respect, honor, and venerate him, and always follow him without leaving. Furthermore, the Gautama is content with coarse food, and praises contentment with coarse food. If the Gautama is content with coarse food, and praises contentment with coarse food, this is the second quality I see in the Gautama that causes his disciples to revere, respect, honor, and venerate him, and always follow him without leaving.

"Furthermore, the Gautama eats little, and praises eating little. If the Gautama eats little, and praises eating little, this is the third quality I see in the Gautama that causes his disciples to revere, respect, honor, and venerate him, and always follow him without leaving. Furthermore, the Gautama is content with coarse dwellings, beds, and seats, and praises contentment with coarse dwellings, beds, and seats. If the Gautama is content with coarse dwellings, beds, and seats, and praises contentment with coarse dwellings, beds, and seats, this is the fourth quality I see in the Gautama that causes his disciples to revere, respect, honor, and venerate him, and always follow him without leaving. Furthermore, the Gautama practices meditation, and praises meditation. If the Gautama practices meditation, and praises meditation, this is the fifth quality I see in the Gautama that causes his disciples to revere, respect, honor, and venerate him, and always follow him without leaving. These are the five qualities I see in the Gautama that cause his disciples to revere, respect, honor, and venerate him, and always follow him without leaving."

The World-Honored One said, "Udayin, I do not use these five qualities to cause my disciples to revere, respect, honor, and venerate me, and always follow me without leaving. Udayin, the robes I wear are cut and dyed with the power of the sages, and are of a bad color. Such are the robes of the sages, dyed with a bad color. Udayin, my disciples may say that they wear robes discarded by others for their entire lives, and also say, 'Our World-Honored One is content with coarse robes, and praises contentment with coarse robes.' Udayin, if my disciples praise me because of contentment with coarse robes, they will not revere, respect, honor, and venerate me because of that, nor will they follow me. Furthermore, Udayin, I eat cooked rice with no bran and many flavors. Udayin, my disciples may beg for food discarded by others for their entire lives, and also say, 'Our World-Honored One is content with coarse food, and praises contentment with coarse food.' Udayin, if my disciples praise me because of contentment with coarse food,

Furthermore, Udayin, I eat one meal, or half a meal. Udayin, my disciples may eat one meal, or half a meal, and also say, 'Our World-Honored One eats little, and praises eating little.' Udayin, if my disciples praise me because of eating little, they will not revere, respect, honor, and venerate me because of that, nor will they follow me. Furthermore, Udayin, I sometimes stay in a high building or a pavilion. Udayin, my disciples may spend more than nine or ten months staying under a roof at night, and also say, 'Our World-Honored One is content with coarse dwellings, beds, and seats, and praises contentment with coarse dwellings, beds, and seats.' Udayin, if my disciples praise me because of contentment with coarse dwellings, beds, and seats,

Furthermore, Udayin, I always associate with noisy monks, nuns, male lay followers, and female lay followers. Udayin, my disciples may enter the assembly once every half month for the sake of purity in the Dharma, and also say, 'Our World-Honored One is solitary, and praises solitude.' Udayin, if my disciples praise me because of solitude, they will not revere, respect, honor, and venerate me because of that, nor will they follow me. Udayin, I do not have these five qualities to cause my disciples to revere, respect, honor, and venerate me, and always follow me without leaving.

Udayin, I have five more qualities that cause my disciples to revere, respect, honor, and venerate me, and always follow me without leaving. What are the five? Udayin, I have disciples who praise me for unsurpassed morality, saying, 'The World-Honored One practices morality and great morality. As he speaks, so he acts. As he acts, so he speaks.' Udayin, if my disciples praise me because of unsurpassed morality, they will revere, respect, honor, and venerate me because of that, and always follow me without leaving. Furthermore, Udayin, I have disciples who praise me for unsurpassed wisdom, saying, 'The World-Honored One practices wisdom and great wisdom. When there is discussion and debate, he is able to subdue it. He says that in the true Dharma and Vinaya, there is nothing to be said, and nothing to be said about what he has said.' Udayin, if my disciples praise me because of unsurpassed wisdom,

Furthermore, Udayin, I have disciples who praise me for unsurpassed knowledge and vision, saying, 'The World-Honored One knows what is knowable and sees what is visible. He teaches the Dharma to his disciples, with causes and not without causes, with conditions and not without conditions, and can be answered and not cannot be answered, with detachment and not without detachment.' Udayin, if my disciples praise me because of unsurpassed knowledge and vision, they will revere, respect, honor, and venerate me because of that, and always follow me without leaving. Furthermore, Udayin, I have disciples who come to ask me about the arrow of craving, saying, 'Suffering is suffering, origination is origination, cessation is cessation, and path is path.' I then answer them, 'Suffering is suffering, origination is origination, cessation is cessation, and path is path.' Udayin, if my disciples come to ask me, and I answer to their satisfaction and delight them, they will revere, respect, honor, and venerate me because of that, and always follow me without leaving.

"Furthermore, Udayin, I use the supernormal power of knowledge of past lives to prove and realize for my disciples, or the supernormal power of knowledge of the exhaustion of taints to prove and realize for them. Udayin, if my disciples attain acceptance, attainment, and the other shore in this true Dharma and Vinaya, without doubt or confusion, and are without hesitation in the good Dharma, they will revere, respect, honor, and venerate me because of that, and always follow me without leaving. Udayin, these are the five more qualities that cause my disciples to revere, respect, honor, and venerate me, and always follow me without leaving."

Then the wanderer Arittha got up from his seat, put his upper robe over one shoulder, put his palms together toward the Buddha, and said, "Gautama, it is wonderful, it is marvelous! You have spoken well about the wonderful things that nourish my body like nectar. Gautama, just as a great rain moistens the high and low places on this earth, so the śramaṇa Gautama has spoken well to us about the wonderful things that nourish our bodies like nectar. World-Honored One, I understand! Well-Gone One, I know! World-Honored One, I now take refuge in the Buddha, the Dharma, and the Sangha of monks. May the World-Honored One accept me as a lay follower, from this day forward for as long as I live, taking refuge until the end of my life."

The Buddha spoke thus. The wanderer Arittha, having heard the Buddha's words, was delighted and practiced accordingly.