Section seven: Maitreya’s Question
Heard like this:
The Buddha was in the Kalanda Bamboo Grove in Rajagriha. At that time, the senior bhikṣus were seated in the assembly hall, discussing the internal matters of the monastic community and asking each other about the Dharma. Sariputra was also present and, upon hearing their questions on internal affairs and the precepts, he felt that the way they asked their questions was not in line with the precepts and lacked the proper respect.
At that moment, Venerable Maha Kāuṣṭhila, who was also present, spoke to Sariputra, “Do not speak like this, young boy! Do not doubt these senior bhikṣus. Whatever they say, at least show respect for your elders first.” Maha Kāuṣṭhila then proceeded to explain the Stabilize Mind Sutra to Sariputra, ‘If a nobleman’s son has practiced for many years in his home and then yearns for the pure path, he shaves his head, leaves his home, puts on the bhikṣu’s robes, and becomes a bhikṣu. He diligently practices, avoids the wrong path, follows the right way, and attains the fruit of practice, realizing that he has been liberated.’”
At that time, Venerable Metteya visited Sariputra’s house. Sariputra greeted him respectfully and invited him to sit. Metteya then, following the monastic precepts, posed a question, to which Sariputra was unable to respond, feeling confused. Metteya stood up and left. After he had finished begging for alms in the city and cleaned his hands and feet, he took his alms bowl, returned to the Buddha, bowed, and sat down. He then asked the Buddha :
“Sensual desire causes practitioners to become absorbed in the form of women, while the path to liberation explains the root of this ignorance.
May we diligently observe the precepts set by the Buddha, so that we may receive the correct teachings and avoid all forms of evil actions.”
The Buddha answered, “If some of my disciples are immersed in sensual desires and the form of women, then they are no longer following my teachings.
If they engage in unlawful acts while still lying in bed, they are even further from the holy path.
Originally, practitioners who renounce the world do so to walk the path of self-discipline. If they later become distracted by sensual pleasures,
it is like an ox cart veering off the road, and they too have strayed from the correct path of practice.
They once had a respected reputation, but they have lost them because of that.
Therefore, when bhikṣus witness such occurrences, they should understand the need to avoid objects that can provoke sensual desires.
They should frequently reflect on the properties of sensual desires. What should one do if they have already committed an unlawful act?
With the wisdom developed through hearing the Buddha’s teachings, they should reflect on their precepts with deep shame and self-reflection.
They should always align their actions with the path of wisdom. It is better to be alone than to associate with improper things.
Being immersed in sensual objects leads to the arising of disturbed thoughts, which destroys the strength of one’s practice.
Those who have broken their precepts are always fearful, constantly worried about being looked down upon by others.
As a result, they become trapped in a net of deceit, and start lying to others.
bhikṣus who see these consequences of breaking the precepts should understand that they must avoid such actions.
They should walk the path of wisdom, not following ignorance.
Solitude in a quiet, distant place is the highest form of the holy path.
If one has gained some insight or accomplishment, they should not become arrogant or self-satisfied. This brings them closer to Nirvana.
They should think long-term in their practice and, regardless of external beauty, not give in to desire.
They broadly and comprehensively explain the benefits of liberation. Those driven by worldly desires will envy this path greatly.”
After the Buddha recited this verse of perfect doctrines, the bhikkhus were filled with joy.
Section eight: the Great Eloquence Brahmin
The Buddha was in Shravasti, preparing to stay for three months. During this time, he was in the Jetavana Monastery. At that time, sons of the elders of the city of Vaiśālī hired a Brahmin named Great Eloquence to go and debate with the Buddha to secure victory, promising him five hundred gold coins as a reward. This Brahmin had memorized over five hundred difficult questions during these three months, and he believed that no one could defeat him.
After three months, the Buddha, along with his disciples, planned to travel to Vaiśālī, giving teachings along the way. They eventually arrived at the high viewing pavilion by the Monkey Pool in Vaiśālī. When the sons of elders heard that the Buddha and his disciples had arrived in the country, they gathered more than five hundred people. The Brahmin said, “The Buddha has arrived in our country, and we should begin the debate as soon as possible.” So, the Brahmin, accompanied by the sons of the elders, went to the Buddha. After greeting each other, they sat down. Among the elders, some bowed to the Buddha, some saluted him, and some remained silent.
The Brahmin carefully observed the Buddha’s dignified appearance, feeling very impressed, and he dared not speak to him. His heart filled with fear, and he was unable to continue speaking. The Buddha, knowing the Brahmin and the sons of the elders’ intentions, began to teach this verse of perfect doctrines:
“The debaters claim that their teachings are pure, while all other teachings are impure.
They become happy with their own views, attached to them, because certain conditions led them to study the wrong teachings instead of the true Dharma.
These people want to win debates in front of the public, opposing others and harming them with foolish words.
They try to express what is in their mind, but when the words come to their mouth, they forget what they intended to say, turning to challenge the wise words of others.
When speaking in public, they cannot fully express their reasoning, and instead, they aim to trap the other party to end the debate.
If they are stumped with a question, anger arises in their heart. If their own arguments are refuted and the audience praises the other side,
they begin to doubt their own points, questioning their correctness, and regret thinking that way.
A slight hesitation in their speech causes them to forget what they originally intended to say. They try to argue forcefully, but they cannot find help in the truth.
The inferior debater, full of sorrow and grief, feels defeated and overpowered by others. They feel sad, sigh deeply, unable to sit or lie comfortably, their voice becoming hoarse.
This confusion in their speech and thinking arises because the teachings they have studied are not true, causing their words to become tangled, their hearts weighed down with defeat.
Wise people witnessing such debates should keep silent, for otherwise, they will become easy targets for questioning.
The intent of the opponent is to trap you, while your aim should be to speak words of wisdom to guide others.
If your own argument is well-formed and makes you happy, do not be concerned with the other person’s view.
Such pride and arrogance are the very causes of downfall. If your arguments do not help the other party learn, how will their wisdom grow?
If you have already learned something, do not engage in debates just for the sake of arguing. By not following these wrong views, you are moving towards the path of true liberation.
Searching for someone to debate with will only bring pain, and that pain will dominate your actions.
If you march forward with no shame, who will want to engage in a discussion with you?
Clinging to the pillar of ignorance and attacking the other side,
‘You stray from the truth and remain in ignorance, your actions bloom like flowers but bear no fruit.’
But the true purpose of a debate should be to seek the truth,
to overcome wrong views, and to move towards the light. If the teachings are the same but they cause harm to each other,
what courage is there in practicing the virtuous Dharma? Regardless of whether the words from others are good or bad, do not let them disturb your peace.
Great Eloquence, you came here with the intent to challenge,
but just like arguing military affairs with the marshal, your argument is the fireflies compared to the sun’s brightness of Buddha’s Dharma.”
After the Buddha recited this verse of perfect doctrines, the bhikkhus were filled with joy.
Section nine: Māgandiya’s daughter
The Buddha was in the country of Kuru, in a town called Inconsistent Dharma. At that time, there was a Brahmin named Māgandiya who had a daughter. She was very beautiful, with a radiant appearance, and there were few in the world who could match her. Many kings, princes, ministers, and elders came to ask for her hand in marriage, but her father refused each time, saying, “I will only agree to this marriage if someone who is as handsome and virtuous as my daughter comes forward.”
One day, the Buddha, holding his alms bowl, went into the town to beg for food. After eating, he washed his hands, put away his bowl, and went out of the town to a quiet place in the woods to sit. Māgandiya, after having his meal, went out to inspect his fields. When he passed by the woods and saw the Buddha, whose body was golden and adorned with the thirty-two marks of a great person, like King of sun and moon, he thought, “This is the right person to marry my daughter. Such a noble person deserves my daughter.” He then went home and said to his wife, “Dear, I have found a suitable husband for our daughter.” The mother was very happy upon hearing this, and she immediately began to dress the daughter, putting on her finest jewelry. The parents then took their daughter and went out of the town. As they were leaving, the mother saw the Buddha’s footprints on the ground, clear and distinct, and said to her husband, “Do you know, dear, we might be wasting our time, and in the end, we may not find a suitable match for our daughter?” The father asked, “Why do you say this?” The wife recited a verse:
“Those whose desires are burning walk heavily, those with anger tighten their toes when they walk,
The ignorant tread the ground, but this footprint surely belongs to a noble one, honored in heaven and on earth.”
The father said, “Foolish woman! Do not speak such words. Our daughter will surely find the right husband.” He then brought his daughter to the Buddha, holding her arm with his left hand and the jar in his right hand, and said to the Buddha, “I now offer my daughter to you as your wife.” Upon seeing the Buddha’s noble appearance, adorned with the thirty-two marks, as radiant as the moon, the daughter felt an intense attachment to him. Her heart was consumed by desire, and she fixated on the Buddha’s form. The Buddha understood her inner thoughts are burned like fire. The Buddha then tought this verse of perfect doctrines:
“When the demon king sent three temptresses to entice me, I did not give in to lust.
Why have you brought a bag full of filth today? I would not even let my foot touch it.
Why does lust arise? It arises because people fail to observe their hearts with wisdom.
I know the harms of lust clearly, so I do not cling to it, but instead reflect on my inner self, achieving tranquility.
You see only the outward beauty, so why should I accept your proposal for love?
The Dharma is about awakening and observing the afflictions of the heart and external obstacles. What you are doing is saying foolishness next to wisdom.
Although one may have great learning, that does not mean one has wisdom; although one may observe precepts, that does not mean one is pure.
One is truly pure when they are not affected by their perceptions or fall into ignorance. They do not keep precepts out of deliberate effort, but naturally live according to them in every action.
If thoughts are influenced, abandon them; if words are influenced, cease speaking.
When the five hindrances arise, abandon them immediately, and let your actions be guided by the precepts, without expecting purity as a reward.
Do not foolishly follow the popular views of the world. Many people claim to have precepts but actually don’t have any,
What they only have is to lead others astray. If you use worldly views to judge, can you discern who truly practices the pure path?
You may think that by clinging to perceptions and consciousness, you can attain enlightenment and the fruit of the path,
but when you follow such practices, your thinking becomes confused. Why do you deceive me with words today?
If you have thoughts like ‘Others are like me,’ ‘Others surpass me,’ or ‘Others are inferior to me,’ then you have developed discriminating views.
If these three thoughts are not arising, then where does the argument come from?
What will the wise say? They have already realized the emptiness of all things, so who will they argue with?
Whether it is right or wrong, the nature of all things is empty. What is there to argue about?
One should leave the ocean of desire, not dwell on it, and when in a village or town, their mind should not be moved. Their every action should reflect the wisdom of the Dharma.
When desire ceases to arise, attachment and craving will stop, and the temptations of evil and suffering in the world will be subdued.
One should distance himself from the world, focusing on wisdom, as I said, not associating with villages or towns,
just like a lotus flower untouched by mud, it will not wither even in the dirtiest water.
I am firmly established in meditation, without craving, unattached to the world,
and unaffected by external conditions. My senses do not lead me astray.
One have purified the three poisons—greed, hatred, and ignorance, and does not think about the past, present, or future.
Thus, one let go of thoughts about these matters, so he is not bound by them, only observing with wisdom.
In this way, he calmed his thoughts and remain firmly in purity, and thus gain true freedom within the Three Realms.”
After the Buddha recited this verse of perfect doctrines, the bhikkhus were filled with joy.
Dharma Torch 