Section thirteen: Brahmin Tura
Heard like this:
The Buddha was in the Calya Mountain in the kingdom of Rajagaha. At that time, the Seven-Heads ghost general and the Yumara ghost general made an agreement, “Whenever precious treasures emerge in the lands under our rule, we should inform each other.” At this time, in the pond under Yumara’s domain, a thousand-petaled lotus flower emerged. Its stem was as thick as a wheel and its entire body was golden. Yumara, the ghost general, led five hundred ghosts to the place of Seven-Heads and said to him, “Venerable, do you know that in the pond under my control, a thousand-petaled lotus flower has emerged, its stem as thick as a wheel and its color entirely golden?” Seven-Heads ghost general responded, “Venerable, do you know that in the land under my control, a marvelous and precious treasure has emerged? The teachings of the Buddha, which have been revealed through three purifications, give peace to the beings of the world and lead them to supreme Dharma bliss, an unshakable and incomparable strength. Compared to your treasure, how does the treasure I speak of compare?”
On the fifteenth day of that month, the bhikṣus performed the Karma ritual to purify their karmic offenses. Yumara ghost general said to Seven-Heads:
“Now it is the fifteenth day, the day when the bhikṣus purify their karma, and the night is as bright as daylight.
May I ask, where is the World-Honored One now?”
Seven-Heads said, “The World-Honored One is currently in the city of Rajagaha, teaching the people of Magadha,
using wisdom to eliminate views and attachments.
From suffering, only more suffering will arise; this cycle continues endlessly, and only by breaking the chain of suffering can suffering cease.
By practicing the Noble Eightfold Path, and understanding the nature of desire, one will no longer be shaken by desire.
Now, I will go to pay my respects to the one I honor,
to learn from him, to cultivate stillness in thought and behavior, and to cease the extremes of ‘existence’ and ‘non-existence.’”
Yumara, the ghost general, asked, “Will there still be emotions of love and hate? Doesn’t consciousness follow the thoughts?”
Seven-Heads replied, “Consciousness creates actions, and when actions become still, consciousness ceases as well.
Thus, the emotions of love and hate no longer have a foothold. Thoughts are empty, so nothing will follow them.
‘By calming the mind of greed, there will be no theft; by calming the mind of attachment, there will be no troubles.
By letting go of worldly attachments, one can engage in proper practice; and by not being attached to wisdom, one can attain true freedom.’
Let go of greed, and show compassion to all beings, including even the smallest of creatures.
When the mind no longer generates thoughts, when it no longer clings to things, it becomes clear that attachment leads to suffering. How could one still approach it?
‘Guard the speech, do not deceive others, cut off jealousy and anger, and do not speak harsh words.’
Guard the right path, do not speak ill of others, and remain unaffected by attempts to sow discord.
When the speech is guarded, there will be no thoughts of deception; jealousy and anger will not arise, and harsh words will naturally cease.
If one guards their actions, how could they speak ill of others? All dharmas are empty, so how could others disturb us?
When actions are still, one will not cling to desire; when consciousness is still, it is pure and untainted.
By calming the attachments and dependencies on all dharmas, wisdom arises.
By practicing the Three Trainings, one can be liberated, purifying one’s actions,
cutting off all attachments, and no longer entering the cycle of rebirth.
When the Three Trainings are completed, the actions become pure and undefiled,
and all practices are fulfilled, leading to freedom in the Dharma.
The World-Honored One is just like this, having perfected all good qualities, with body and speech in stillness.
The World-Honored One enters deep meditation under the tree, let us quickly go together and respectfully observe the World-Honored One.
The World-Honored One’s calves are like those of a deer. He eats little, and all wrong views and desires have been eradicated.
Let us quickly go and ask about the path to liberation, to understand where suffering is ended.
The Buddha, like a lion, observes all things, without fear or terror.
Let us go quickly and respectfully bow our heads before the Buddha.”
Seven-Heads and Yumara, the ghost generals, each led five hundred ghosts, making a total of one thousand beings. They all came before the Buddha’s seat, bowed at his feet, and stood respectfully to the side.
Yumara, the ghost general, spoke to the Buddha:
“World-Honored One, your calves are like those of a deer. You eat little, and all wrong views and desires have been eradicated.
You enter deep meditation under the tree, and I wish to ask you the following questions:
Where does the pain in the body and mind cease? How should one practice to be free from pain?
To resolve my doubts, I ask: What is the liberation from suffering?”
The Buddha replied, “When suffering is extinguished, the pain of body and mind will cease. The Noble Eightfold Path is the end of suffering.
If you remove doubt and earnestly practice the Eightfold Path, you will be liberated from suffering.”
Yumara asked again, “Who created this world? Who created the various objects of attachment?
Who created the various substances in the world? Who created the suffering in the world?”
The Buddha replied, “The six types of sensations are the causes of the existence of the world. These six sensations create the objects of attachment,
these six sensations create the substances in the world, and these six sensations create the suffering in the world.”
Yumara asked again, “Who can be liberated from the world? Time keeps flowing,
it never stops, nor does it pause. Who can remain unmoved in this abyss?”
The Buddha replied, “All liberation comes from practice, guided by wisdom and focused thinking.
By observing the rise and fall of thoughts with awareness, immense merit can accumulate.
If you have developed a mind of renunciation toward the world, then external material objects and the desire realm will not affect you.
On the path to liberation, you move forward like time, without pause or interruption, and thus remain unfallen in the abyss.”
Yumara asked again, “How can one stop the six kinds of sensations? What life does not have an afterlife?
Who can still feel physical pain but remain untroubled in the mind, until they reach Nirvana, with no remnants left?”
The Buddha replied, “If the six senses organs do not arise, then the six sensations will not be formed. If this life ends and no new life arises,
meaning that material elements no longer combine to form a body, the cycle of rebirth is broken at that point. What remains would left after that?
Thus, a liberated person’s mind is filled only with joy and no pain, walking forward without fear.”
General Seven-Heads said, “I, the great general Seven-Heads, wish to repay the Buddha’s great kindness.
The World-Honored One teaches the world, and the gift of the Dharma is the highest and most supreme.
Today, all of us, the thousand ghosts, join our hands in homage and take refuge.
We dedicate our bodies and lives to the World-Honored One, our great teacher.
Now I must take my leave and return to our realm to handle the political affairs.
Now we all bow to the Supreme, Fully Awakened One, holding the Dharma in our hearts, and take refuge in the Dharma.”
At that time, in the assembly, there was a Brahmin named Tura. He began to have doubts in his mind, wondering why someone who has attained liberation through the Buddha’s teachings still possesses a physical body.
The Buddha, knowing the doubt in his mind, manifested as a Buddha, perfectly formed and incomparable in appearance, surpassing the gods. No one would dislike that. The Buddha had the thirty-two marks of a great man, his body was golden, and he radiated light, wearing the bhikṣu’s robe as previously described. The Buddha’s disciples also manifested as human figures, and when the manifested Buddha spoke, the disciples spoke as well. When the Buddha spoke, the manifested Buddha remained silent, and when the manifested Buddha spoke, the Buddha himself remained silent. Why was this so? It was to allow all beings to focus their minds and free them from doubts.
The manifested Buddha folded his hands, tilted his right shoulder, and praised the Buddha with the following verse:
“The wise and divine beings, descendants of the sun, I wish to ask about the path of renunciation from the world, focused quietude, and attaining great joy and satisfaction.
How do the followers of the Buddha’s teachings practice non-attachment in the world and ultimately reach the state of Nirvana?”
The Buddha answered, “The root of all obstacles and afflictions is desire. Because of desire, attachment to ‘I’ arises. From here, cognition and wisdom become confused.
If one can resolve and subdue the various desires within, this is the beginning of awakening.
One must not develop a sense of superiority because of their background or knowledge, nor develop the thoughts ‘I am better than him,’ ‘I am not as good as him,’ or ‘I am the same as him.’
Even if one is praised by many, one should not become arrogant or look down on others.
Regarding realization, accomplishment, or social status, whether it is one’s own or someone else’s,
one should not become proud and say, ‘I have attained such and such a state.’
Disciples should uphold their behavior and maintain quietude in their hearts, not seeking external forms of quietude.
This quietude and renunciation arise from within. There is no state to attain, so there is no attachment to it.
It is like being in the middle layer of the ocean, where there are no tides or waves, and the surface is naturally calm.
Similarly, the stillness of the body and mind arises naturally, without the added idea of ‘seeking stillness.’”
The manifested Buddha said, “I hope that the Buddha’s disciples will gain liberation with great wisdom, and manifest to those who are not yet awakened.
May you become light, with compassion, kindness, and forgiveness.”
The Buddha said, “One must guide the eyes and ears, be careful of what is seen and heard, and not be swayed by external circumstances.
Also, one should not be attached to delicious food, always thinking, ‘I am not attached to worldly things.’
If the body becomes ill, do not feel sorrow,
because when there is attachment to thoughts, desires arise. When facing something fearful, use wisdom to observe and resolve it.
For the food acquired, the drinks, and the clothing and bedding for daily use,
take only what is necessary, enough to meet your needs, and do not think about what might be useful later. Be content and know when to stop; do not crave for excess.
Practice meditation often, enjoy being in the forest, avoid all evil actions, and never be negligent.
Whether sitting or lying down, remain in stillness. Disciples should practice like this.
Do not indulge in sleep, but always remain vigilant.
Let go of laughter and ignorance, and stay away from the treasures and pleasures that worldly people pursue.
Abandon all forms of cursing, fortune-telling, dream interpretation, and astrology.
Do not engage in divination practices, or perform rituals for pregnancy and childbirth.
Do not engage in trade for anything other than essentials, and do not deceive others to benefit yourself.
Do not stay in villages or cities because you desire the place, nor flatter benefactors to gain benefits.
Do not appreciate dishonest words; avoid hypocrisy and double standards in speech.
At all times in your life, do not forget to pursue wisdom. Do not treat precepts lightly or carelessly.
If someone comes to criticize you without a reason, do not harbor resentment. When praised or respected, do not speak arrogantly.
For the things you have abandoned that cause desire, do not regret them or become jealous of others who have them. Avoid gossiping or speaking in anger; these must be abandoned.
If your speech is guided by desire, do not speak. Such words are coarse, inappropriate, and filled with afflictions.
If others do not feel shame, do not follow their example. Once a gift has been given, do not constantly think about it.
If you hear coarse, distasteful, or unwholesome words, whether from a fellow practitioner or from a worldly person,
you must stop these words in your own mind and not respond with harsh words. The one who is truly peaceful and virtuous does not oppose or retaliate.
Disciples should not treat the Buddha’s true teachings lightly, but should take them seriously.
Be content with stillness, and let go of afflictions. Do not mock or doubt the teachings of Gautam Buddha.
Having gained wisdom, never forget the Buddha’s teachings, and understand the emptiness of all dharmas.
Always follow the guidance of wisdom, practice the Buddha’s teachings, and no longer be attached to anything.”
After the Buddha recited this verse of perfect doctrines, the bhikkhus were filled with joy.
Section Forteen: Lotus Colour Bhikkhuni
Heard like this:
The Buddha was in the Trāyastriṃśa Heaven, during the summer season, when the Paricitra trees were in full bloom. The Buddha was seated on a soft stone, preparing to teach the Dharma to his mother and to the beings of Trāyastriṃśa Heaven and above. At that time, King Indra came before the Buddha, paid his respects, and asked, “How should I now receive you?” The Buddha replied, “Receive me in the same way as when I was in Jambudvīpa.” After receiving this instruction, King Indra paid his respects again and joyfully left.
At that time, the Arhat Mahāmaudgalyāyana was in Śrāvastī, observing the summer retreat in the Jeta Grove, and he was surrounded by the fourfold assembly—bhikkhus, bhikkhunīs, upāsakas, and upāsikās—who came to him. They paid their respects and then stood to the side, asking, “Where is the World-Honored One spending the three months of the summer retreat?” Maudgalyāyana replied, “The Buddha is in the Trāyastriṃśa Heaven, observing the three-month retreat. The Buddha, remembering the pain his mother experienced during pregnancy, stayed there to teach for her benefit and for the beings of Trāyastriṃśa Heaven. The Buddha is sitting on a soft stone beneath the Paricitra tree. This tree is one thousand miles tall, with branches extending seven hundred miles, and its roots go one hundred miles deep into the ground. The stone the Buddha is sitting on sinks by four inches when pressed down, and returns to its original shape when released.” Maudgalyāyana then extensively taught the Dharma to the assembly, after which he fell silent. After hearing the teachings, the assembly rejoiced and recited the teachings. They paid their respects to Maudgalyāyana and then left.
After the summer retreat, the assembly again came to Maudgalyāyana, paid their respects, and sat down. They said to him, “Excellent, venerable one! Your supernatual power surpasses all others. Please go to the Buddha and on our behalf, pay respects to the Buddha’s feet and deliver our greetings: ‘The fourfold assembly of Jambudvīpa is hungry and thirsty and wishes to see the World-Honored One. May the Buddha have compassion for the world’s beings and return to Jambudvīpa soon.’” Maudgalyāyana remained silent upon hearing this, and then, once again, he taught the Dharma and the precepts to the assembly. The assembly rejoiced, and Maudgalyāyana bade them farewell. The assembly stood, paid their respects, and walked around Maudgalyāyana before leaving.
At that time, Maudgalyāyana entered into meditation and, as swiftly as a hero extending his arm, he vanished from Jambudvīpa and, in an instant, arrived at Trāyastriṃśa Heaven, approaching the place where the Buddha was. At that moment, the Buddha was speaking the Dharma in the midst of countless heavenly beings. Maudgalyāyana thought to himself, “The Tathāgata is among the heavenly beings, just as he is in Jambudvīpa.” The Buddha immediately knew Maudgalyāyana’s thoughts and said to him, “I am different from the world. If I wish to go, I go; if I wish to return, I return, according to my will.”
Maudgalyāyana said to the Buddha, “The beings in this heaven are very joyful and happy. Some of the heavenly beings in the past had one-pointedly relied on the Buddha. After their lives ended, they were reborn in the heavens; some were devoted to the Dharma or the Sangha, and upon their death, they were reborn in the heavens; some in the past had pure hearts and delighted in the path, and when their lives ended, they were reborn in the heavens.” The Buddha replied, “Maudgalyāyana! Indeed, it is so. These heavenly beings in their past lives were devoted to the Buddha, the Dharma, and the Sangha, and their hearts delighted in the path. After their lives ended, they were reborn in the heavens.”
At that moment, King Indra was sitting in front of the Buddha, listening to the words of the Buddha and Maudgalyāyana. He said, “What Maudgalyāyana has said is indeed true. Those who in their past lives relied on the Buddha, Dharma, and Sangha, with pure hearts and delighting in the path, upon the end of their lives, are reborn in the heavens.” At that time, eighty thousand heavenly beings were behind King Indra. They heard the words of the Buddha, Maudgalyāyana, and King Indra and all agreed, saying, “What Maudgalyāyana has said is indeed true. In their past lives, those who relied on the Three Jewels, with pure hearts and delighting in the path, upon the end of their lives, are reborn in the heavens.” Thus, due to Maudgalyāyana’s teaching, each of the eighty thousand heavenly beings declared, “I have attained Sotāpanna.”
Maudgalyāyana then approached the Buddha, paid homage at the Buddha’s feet, and said, “The fourfold assembly of Jambudvīpa longs to see the Buddha. May the Buddha have compassion and mercy for the beings of the world and return to Jambudvīpa at the appropriate time.” The Buddha replied to Maudgalyāyana, “You may return and tell the fourfold assembly: ‘The Buddha will descend from the heavens in seven days and will meet in peace under the udumbara tree.’” Maudgalyāyana accepted the instruction, rose to pay his respects, circumambulated the Buddha three times, and then entered into meditation. As swiftly as a Guardian extending his arm, he disappeared from Trāyastriṃśa Heaven and returned to Jambudvīpa, informing everyone, “The Buddha will descend from the heavens in seven days and will meet in peace under the udumbara tree.”
The Buddha then entered meditation in the heavens, as swiftly as a hero extending his arm, and ascended from Trāyastriṃśa Heaven to Yama Heaven, where he taught the heavenly beings. From Yama Heaven, he vanished and arrived at Tuṣita Heaven. Then, from Tuṣita Heaven, he disappeared and arrived at the Joy Emanation Heaven, Joy Creation from Others’ Joys Heaven, Brahma’s Commoner Heaven, Brahma’s Attendant Heaven, Mahābrahman Heaven, Limited Illumination Heaven, Immeasurable Illuminations Heaven, Illuminous Sounds Heaven, Limited Purity Heaven, Immeasurable Purity Heaven, Allover Purity Heaven, Cloudless Heaven, Merit Heaven, Great Fruit Heaven, Perception-less Heaven, Annoyance-less Heaven, Heatless Heaven, and Auspicious Emerge Heaven, where he completed his teaching, and all the heavenly beings rejoiced.
Then, together with the heavenly beings of the form realm, the Buddha resided in the Auspicious Vision Heaven. Afterward, he descended with the twenty-four groups of heavenly beings to Yama Heaven, where he gathered the heavenly beings of the form realm. He then gathered the beings of the desire realm and arrived at the summit of Mount Meru in Trāyastriṃśa Heaven.”
At that time, a heavenly being named Vaipira was assigned by the King of Heaven to manifest three types of steps—golden steps, silver steps, and vaidūrya steps. The Buddha descended from the summit of Mount Meru along the vaidūrya steps; Brahma and the heavenly beings of the form realm descended on the golden steps to the Buddha’s right; and Indra and the beings of the desire realm descended on the silver steps to the Buddha’s left. The Buddha, along with countless beings from the form realm and desire realm, all descended to Jambudvīpa and gathered peacefully under the Udumbara tree. Countless people gathered to see the Buddha and hear the Dharma.
At that time, Lotus Colour Bhikkhuni transformed into the image of a Golden Wheel King. Guided by seven jewels, the king lead many soldiers and flew to see the Buddha. The people, elders, and kings, upon seeing the Golden Wheel King from a distance, parted ways, not daring to block the path, and opened a passage for Lotus Colour Bhikkhuni to reach the Buddha. At that time, the heavenly beings could see the human realm, and the humans could see the heavenly beings. Due to the Buddha’s majestic power, the heavens were lower, the earth higher, and all beings were equal. The heavenly beings had no desires to humans, and humans had no desires to heavens, but some people developed attachment and craving to the Golden Wheel King.
At that time, a bhikkhu sat not far from the Buddha. Initially, he sat casually, but at that moment, he sat upright, focused on maintaining his precepts. He saw the joy and gathering of the heavenly beings and humans and thought to himself, “All of this is impermanent, suffering, empty, and not self. Why should one crave? Why should one desire these things? What is the meaning of this?” At that moment, the bhikkhu attained the Sotāpanna, and he realized that.
The Buddha, knowing the thoughts of the humans, the heavenly beings, and that bhikkhu, spoke the following verse:
“By relying on the merits of good deeds, one can be born as a human. By relying on the merits of keeping the precepts, one can be born as a heavenly being.
The most respected in the world is a king, but the one who understands the truth is the Buddha.”
At that moment, when Lotus Colour Bhikkhuni reached the Buddha, she immediately retracted her supernatural powers. The seven jewels and the soldiers vanished, and she alone appeared in the form of a bhikkhuni, without hair, wearing the Dharma robe, and bowing to the Buddha’s feet.
The Buddha sat under the udumbara tree and made a seat to sit, then widely expounded the Dharma for the assembly, teaching about generosity, keeping precepts, the good path leading to the heavens, and elaborating on the suffering of the five desires and their various afflictions.
Seeing that the beings’ hearts were gradually moving away from coarse afflictions, the Buddha taught the Four Noble Truths—the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path. During this time, some beings took refuge in the Buddha, the Dharma, and the Sangha; some diligently kept the precepts; some attained Sotāpanna, and others attained the higher stages of enlightenment, including the Sakṛdāgāmin and Anāgāmin.
At that time, a venerable man stood up, bowed with his right shoulder bare, and clasped his hands towards the Buddha, praising him with this verse:
(Translator’s note: Here, the name of this venerable man was not clear. The original text in Chinese is ‘是時賢者躬自在座，便起偏袒向佛’, where ‘躬自’ does not seem like a name.)
“Now I humbly bow and pay respects to the Buddha, the one who sees the truth and expounds the Dharma to liberate beings.
With a compassionate and kind heart, he enables beings to have auspicious thoughts when they see the Buddha. How can humans and gods not praise him?
The Buddha saves countless beings, guiding them to abandon fear and return to peace.
He expounds the Dharma widely, illuminating the world, and those who hear the Dharma rejoice and attain the immortal bliss of liberation.
The Buddha’s precepts are like the great ocean, vast and boundless, his wisdom profound, his good deeds radiant.
Pure and unstained, he is not touched by dust, his great wisdom boat sails across the three realms,
Without flaw, without addition or subtraction, the Buddha has abandoned all attachment.
Through his precepts, he is noble, the guide of the three realms, having abandoned worldly desires, never returning to mundane life.
The Buddha’s heart stays in tranquility, his thoughts and actions free from faults, his meditative concentration is effortless. He is the hero of both humans and gods,
With the brilliance of wisdom, his body golden, who among humans and gods does not honor the Buddha?
The great master observes the gathering of gods and humans, seeing everything but without attachment or bias to the faults of beings.
He observes with a pure mind, knowing the true nature of the three realms as empty.
The actions of beings in this life can uproot the fundamental afflictions of the future, and they will surely reach the nectar-like state of liberation.
Now all the gods have come to the Buddha, palms together, gazing at the Buddha’s awakened body.
After hearing the Buddha’s Dharma, the beings no longer have doubts, joyfully firm in the Buddha’s teachings. The Buddha fully understands the minds of both humans and gods,
And also understands the minds of insects and animals. The Buddha, staying in purity, pities all suffering beings.
The Buddha, responding according to conditions, freely and effortlessly liberates beings, coming and going in meditation,
Subduing the vexing thoughts of beings, among the gods and humans, the Buddha is the most revered.
The Buddha’s virtue is far-reaching, who can compare with him? How could one ever tire of gazing upon the Buddha’s form?
The Buddha walks alone in the three realms, his precepts as firm as a mountain of jewels.
The Buddha, with a compassionate heart, removes the fear of beings in the three realms, having abandoned jealousy, far from all attachments to affection.
His wisdom in meditation shines like the sun, and like the moon in the night sky, pure and flawless.
He keeps the pure precepts, displays pure actions, possesses pure wisdom, and transcends all states of purity.
He manifests pure light in the pure Dharma, like white snow on a high mountain, exceptionally bright and clear under the sunlight.
Just like the full moon on the fifteenth day of the month, whose light surpasses all the stars, today I see the Buddha, the hero of gods and humans,
His Dharma radiates light, his body like a bright pearl in the night.
He constantly expounds the immeasurable truth with skillful methods and eloquent speech. He is self-awakened, no teacher could teach him this,
Only the prince of the Shakyas realized the Dharma, illuminating beings in darkness with a thousand eyes, removing their afflictions.
His words are soft, his heart free of any coarse desires. He speaks with compassion, and all gods and humans are seated,
They hear the Buddha’s sweet Dharma, like the sea accepting the rivers, they thirst for the Buddha’s teachings with no weariness.
What is wrong with following this Dharma? As long as you practice earnestly, you will surely reach the shore of peace.
After hearing the Buddha’s Dharma, there will be no doubts or distractions, and following the Buddha’s teachings, close your eyes, entering meditation.
The path to wisdom will appear, it is the right path, not the wrong path, following the steps of the past liberated ones, and ultimately achieving liberation.
This is for those who are lost in the future. Just like Brahma can illuminate the entire sky,
Even the gods of the heavenly realms care for the beings in the human world, let alone the compassionate Buddha. The Buddha’s miraculous actions are extraordinary and unparalleled.
Persevere in practicing the Buddha’s teachings, let go of all worldly attachments and delusions, and you will be completely liberated and free, with no attachments.”
At that time, Venerable Shariputra sat among the assembly, then rose from his seat, exposed his right shoulder, joined his palms in salutation, and praised the Buddha with the following verse:
“I have never seen such a wondrous sight, nor have I ever heard of it from anyone else.
The World-Honored One possesses such great power and majesty, descending from the Tushita Heaven together with the gods.
Both the heavenly realm and the human realm support the Buddha, cherishing the opportunity to see him as they cherish their own eyes.
The Buddha’s body and mind are tranquil, unaffected by external conditions, and he enjoys walking the middle path, not leaning to either side.
The Buddha has no worries, adept at traversing between worlds, teaching beings in the heavens, then returning to the human realm,
Teaching beings to break free from desire with wisdom, leading them to abandon evil deeds and cultivate good actions.
If a bhikkhu has the mind of renunciation, and enjoys sitting in the forest or cemetery,
Whether under a tree, in the wilderness, in deep mountains, or in a cave,
Or resting on a high or low bed, how many terrifying things may come to him?
How should he maintain firm will and not fear? Or, after temporarily overcoming fear, how should he continue his practice?
The various sounds of the world come from all directions,
But the bhikkhu pays them no mind, for where he dwells is peaceful and silent.
If good or evil sounds come from others, what should the bhikkhu do in his practice?
The bhikkhu should uphold his precepts, diligently practice, and learn to pursue tranquility and harmony.
How to study the precepts and not err? The bhikkhu practices alone, without companions,
To wash away the darkness of ignorance, he must have clear eyes, just as a blacksmith blows on fire to remove rust, the bhikkhu must also purify the filth of his own heart.”
The Buddha told Shariputra, “If a bhikkhu has renounced the world and resides in a desolate, uninhabited place, with only empty chairs and beds, how should he practice the Dharma in such an environment? I will explain according to the Dharma so you can understand:
When faced with five kinds of terrifying things, if one has wisdom, there will be no fear. One must genuinely learn the Buddha’s teachings, avoid all desires,
and diligently practice, progressing as steadily as a grasshopper shedding its skin. When facing other people’s harsh words and the roars of wild beasts, one should not let their heart waver.
Whether it is objects outside the body, one’s own consciousness, or formless things like color, sound, light or shape,
none of them are ‘self.’ All of these must be endured and relinquished. Do not cling to living in villages and settlements for the sake of reputation.
The physical pain, fear, and other sensations that cause discomfort are part of the practice. One must accept them.
If the pain is unbearable, resistance should be applied through diligent actions.
If improper thoughts arise, do not let your mind be swayed by them. Instead, uproot the source, pulling it out by the root.
In regards to desires, the attitude should be that what has passed is gone, and do not expect anything in the future.
Maintain wise thoughts, and good deeds will gradually mature. Therefore, you must overcome obstacles and avoid harsh sounds.
Conquer discomfort in sitting, lying down, and four situations that bring tears.
Where will I live? What will I eat? What if my body suffers pain? How can I stop the pain?’
These thoughts are pitiable. They cause the practitioner to abandon the practice and distance themselves from the Buddha’s teachings.
Understand the appropriate limits of what you have and do not have, and what is comfortable and uncomfortable, such as clothes and food. Know when enough is enough.
While walking in a village or city, shut your ears and do not listen to harsh sounds.
When you look up, do not stare at others. When meditating, do not always lie down.
Observe conditions, maintain peace of mind, stop useless thoughts, and sever doubts.
Follow the straight path, do not deceive, and view all beings with a compassionate perspective. There is no need to fear their anger.
Treat others as you would treat yourself, seeking light from the darkness.
When attacked by harsh words, do not increase hostility, and do not use past grudges to blame others.
When speaking aloud, the voice should be soft like water. For matters of shame or embarrassment, you should be aware of them, but do not let these emotions trouble you.
If others respect you and it influences your behavior, leave them, and do not accept their gifts.
Whether it is beautiful colors and sounds, delicious tastes, fragrances, or smooth objects, you should abandon them.
Do not entertain frivolous or greedy thoughts about these things. Subdue desire with the precepts,
reflect on and observe the Dharma often, and maintain a steadfast practice. In the end, you will discard ignorance.”
After the Buddha recited this verse of perfect doctrines, the bhikkhus were filled with joy.
Dharma Torch 