T01n0090_鞞摩肅經

大正藏第 01 冊 No. 0090 鞞摩肅經

No. 90 [No. 26(209)]

佛說鞞摩肅經

宋天竺三藏求那䟦陀羅譯

聞如是：

一時，婆伽婆在舍衛城祇樹給孤獨園。於是，鞞摩肅(姓也)異學，中食後行，彷徉而行至世尊所。到已白世尊曰：「唯，瞿曇！形色極無上妙。」

「此迦旃延！云何為色妙？」

「此瞿曇！謂色妙極妙，更無有妙最勝者，最妙最好彼色最妙，彼色最上最好。」

「猶若，迦旃延！有人作是說：『人中有妙者我欲淫之。』或有作是言：『汝謂此人中妙者，字是姓是像是？若長若短若中？若端正不端正？若白黑？若剎利女、婆羅門女、居士女、工師女？東方南方西方北方？』問已不能報。」

「汝不知不見，謂此人中妙至北方，而言欲淫。」

「此迦旃延！汝所言彼色為最妙，彼色為最上，彼色無上，問色已不能知。」

「猶若，瞿曇！閻浮檀金，巧工師子極磨治凈著白器中，形色極妙，色有所照。是故，瞿曇！我作是說，色為最妙，色為最勝，彼色為最勝，彼色無上，彼色最上。」

「是故，迦旃延！我還問汝，隨所思還報之

現代漢語譯本 這是大正藏第01冊的第0090號經文，《鞞摩肅經》。 編號：90 [No. 26(209)] 宋代天竺三藏求那跋陀羅翻譯 我聽聞是這樣的： 一時，佛陀在舍衛城的祇樹給孤獨園。當時，鞞摩肅（這是一個姓氏）這位外道，在午飯後四處遊蕩，走到了世尊所在的地方。到達后，他向世尊說道：『尊敬的瞿曇！您的形色真是無比美妙。』 『迦旃延！你所說的形色美妙是指什麼呢？』 『瞿曇！我說形色美妙到了極點，再也沒有比這更美妙、更殊勝的了，最美最好，這形色是最美妙的，這形色是最上最好的。』 『就像這樣，迦旃延！如果有人說：『人群中有美妙的人，我想與他/她行淫。』或者有人會問：『你說的這個人中之美，他的名字是什麼？姓氏是什麼？長相如何？是高是矮還是中等？是端正還是不端正？是白還是黑？是剎帝利女子、婆羅門女子、居士女子還是工匠女子？是東方人、南方人、西方人還是北方人？』問了之後卻無法回答。 『你既不知道也不曾見過，就說這人中之美在北方，還說想要與他/她行淫。』 『迦旃延！你所說的形色是最美妙的，這形色是最上的，這形色是無上的，問到形色時卻無法知道。』 『就像這樣，瞿曇！閻浮檀金，被巧手工匠極度打磨拋光，放在白色的器皿中，形色極其美妙，光彩照人。因此，瞿曇！我才說形色是最美妙的，形色是最殊勝的，這形色是最殊勝的，這形色是無上的，這形色是最上的。』 『所以，迦旃延！我再問你，你根據你的想法來回答。』

English version This is Sutra No. 0090, 'Bhema Suka Sutra,' from Volume 01 of the Taisho Tripitaka. The Buddha Speaks the Bhema Suka Sutra Translated by the Tripiṭaka Master Guṇabhadra of Tianzhu (India) during the Song Dynasty Thus have I heard: At one time, the Bhagavan was dwelling in the Jeta Grove, Anathapindika's Park, in Shravasti. Then, Bhema Suka (a family name), a follower of another school, after his midday meal, wandered about and came to where the World Honored One was. Having arrived, he said to the World Honored One, 'O Gautama! Your form and appearance are supremely wonderful.' 'Katyayana! What do you mean by 'form and appearance are wonderful'?' 'O Gautama! I say that form and appearance are wonderful to the extreme, there is nothing more wonderful or superior than this, the most wonderful and best, this form and appearance is the most wonderful, this form and appearance is the most superior and best.' 'It is like this, Katyayana! If someone were to say, 'Among people, there is a wonderful one, I wish to have intercourse with him/her.' Or someone might ask, 'You say this person among people is wonderful, what is his/her name? What is his/her family name? What does he/she look like? Is he/she tall, short, or of medium height? Is he/she handsome or not handsome? Is he/she white or black? Is she a Kshatriya woman, a Brahmin woman, a householder woman, or an artisan woman? Is she from the East, South, West, or North?' Having asked, they cannot answer.' 'You neither know nor have seen, yet you say this wonderful person is in the North, and you say you wish to have intercourse with him/her.' 'Katyayana! You say that form and appearance are the most wonderful, that form and appearance are the most superior, that form and appearance are unsurpassed, yet when asked about form and appearance, you cannot know.' 'It is like this, Gautama! Jambudvipa gold, skillfully crafted and polished by a master artisan, placed in a white vessel, its form and appearance are extremely wonderful, its color shines brightly. Therefore, Gautama! I say that form and appearance are the most wonderful, form and appearance are the most superior, this form and appearance is the most superior, this form and appearance is unsurpassed, this form and appearance is the most superior.' 'Therefore, Katyayana! I ask you again, answer according to your thoughts.'

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。于迦旃延意云何？此閻浮檀金，巧師子極磨治凈，著白器中形色有照，謂此即照蟲于闇冥時，色妙色有所照，誰光最勝最上最妙最好說？」

「此瞿曇！即照蟲于閻浮檀金，光明最勝最上最好最妙說。」

「于迦旃延意云何？即照蟲于闇冥時，光明有所照；謂油燈明於闇冥時，光明有所照；誰光明最勝最妙最好最上？」

「唯瞿曇！油燈光明于即照蟲，光明最勝最上最妙最好。」

「于迦旃延意云何？謂油燈光明，于夜闇冥有所照；謂此大火積，于夜闇冥光明有所照；誰光明最勝最上妙好？」

「唯瞿曇！火積光明于油燈，光明最勝上妙好。」

「于迦旃延意云何？謂火積于闇冥時光明有所照；謂星過夜半天晴無雲曀，光明有所照；誰光明最勝上妙好？」

「唯瞿曇！星光明於火積，光明最勝上妙好。」

「于迦旃延意云何？謂星過夜半已，天晴無雲蔽，光明有所照；謂月夜欲半，天無雲蔽，光明有所照；誰光明最勝上妙好？」

「唯瞿曇！月光明于星，光明最勝上妙好。」

「于迦旃延意云何？謂月夜欲半，天晴無雲蔽，光明有所照；謂日于夏時，日中光明有所照；誰光明最勝上妙好？」

「唯瞿曇！日光明于月，光明最勝上妙好

現代漢語譯本：迦旃延，你認為如何？這塊閻浮檀金，被工匠精細打磨得非常乾淨，放在白色的器皿中，它的光澤會顯現出來。如果說有一種叫做『照蟲』的生物在黑暗中也能發光，並且它的光澤非常美妙，那麼，這兩種光，哪一種最勝、最上、最妙、最好呢？ 迦旃延回答說：『瞿曇，我認為照蟲在閻浮檀金上的光芒是最勝、最上、最好、最妙的。』 佛陀又問：『迦旃延，你認為如何？如果說照蟲在黑暗中能發光，油燈在黑暗中也能發光，那麼，這兩種光，哪一種最勝、最妙、最好、最上呢？』 迦旃延回答說：『瞿曇，我認為油燈的光明比照蟲的光明更勝、更上、更妙、更好。』 佛陀又問：『迦旃延，你認為如何？如果說油燈在夜晚黑暗中能發光，一大堆火在夜晚黑暗中也能發光，那麼，這兩種光，哪一種最勝、最上、最妙、最好呢？』 迦旃延回答說：『瞿曇，我認為火堆的光明比油燈的光明更勝、更上、更妙、更好。』 佛陀又問：『迦旃延，你認為如何？如果說火堆在黑暗中能發光，星星在午夜過後，晴朗無雲的天空中也能發光，那麼，這兩種光，哪一種最勝、最上、最妙、最好呢？』 迦旃延回答說：『瞿曇，我認為星星的光明比火堆的光明更勝、更上、更妙、更好。』 佛陀又問：『迦旃延，你認為如何？如果說星星在午夜過後，晴朗無雲的天空中能發光，月亮在半夜時分，晴朗無雲的天空中也能發光，那麼，這兩種光，哪一種最勝、最上、最妙、最好呢？』 迦旃延回答說：『瞿曇，我認為月亮的光明比星星的光明更勝、更上、更妙、更好。』 佛陀又問：『迦旃延，你認為如何？如果說月亮在半夜時分，晴朗無雲的天空中能發光，太陽在夏天正午時分也能發光，那麼，這兩種光，哪一種最勝、最上、最妙、最好呢？』 迦旃延回答說：『瞿曇，我認為太陽的光明比月亮的光明更勝、更上、更妙、更好。』

English version: 'Kātyāyana, what do you think? This jambudvīpa gold, skillfully polished by a craftsman, is very clean. When placed in a white vessel, its luster is visible. If there is a creature called a 'light-insect' that can emit light in the darkness, and its light is very beautiful, which of these two lights is the most superior, the highest, the most wonderful, and the best?' Kātyāyana replied, 'Gautama, I think the light of the light-insect on the jambudvīpa gold is the most superior, the highest, the best, and the most wonderful.' The Buddha asked again, 'Kātyāyana, what do you think? If the light-insect can emit light in the darkness, and an oil lamp can also emit light in the darkness, which of these two lights is the most superior, the most wonderful, the best, and the highest?' Kātyāyana replied, 'Gautama, I think the light of the oil lamp is more superior, higher, more wonderful, and better than the light of the light-insect.' The Buddha asked again, 'Kātyāyana, what do you think? If an oil lamp can emit light in the darkness of night, and a large pile of fire can also emit light in the darkness of night, which of these two lights is the most superior, the highest, the most wonderful, and the best?' Kātyāyana replied, 'Gautama, I think the light of the fire pile is more superior, higher, more wonderful, and better than the light of the oil lamp.' The Buddha asked again, 'Kātyāyana, what do you think? If a fire pile can emit light in the darkness, and the stars can also emit light in the clear, cloudless sky after midnight, which of these two lights is the most superior, the highest, the most wonderful, and the best?' Kātyāyana replied, 'Gautama, I think the light of the stars is more superior, higher, more wonderful, and better than the light of the fire pile.' The Buddha asked again, 'Kātyāyana, what do you think? If the stars can emit light in the clear, cloudless sky after midnight, and the moon can also emit light in the clear, cloudless sky at midnight, which of these two lights is the most superior, the highest, the most wonderful, and the best?' Kātyāyana replied, 'Gautama, I think the light of the moon is more superior, higher, more wonderful, and better than the light of the stars.' The Buddha asked again, 'Kātyāyana, what do you think? If the moon can emit light in the clear, cloudless sky at midnight, and the sun can also emit light at noon in the summer, which of these two lights is the most superior, the highest, the most wonderful, and the best?' Kātyāyana replied, 'Gautama, I think the light of the sun is more superior, higher, more wonderful, and better than the light of the moon.'

。」

「此迦旃延！彼多有天諸謂如是威神，極有所能，光明所不及，我本在中坐，本在中有所說，我不作是說，光明最勝光明最上光明最妙。汝迦旃延！謂即照蟲光明最下最不如，而說言是最上最勝最妙耶？問光明已而不能知。」於是鞞摩肅異學，被世尊面責，默然住無有言，身面污，回面無言默然住。

於是世尊面責鞞摩肅已，還欲令言，告鞞摩肅異學曰：「複次迦旃延！有五姓欲愛念愛色近淫染著，眼知色、耳知聲、鼻知香、舌知味、身知細滑。此迦旃延！或有愛色，或有不愛色，謂或有一於色歡喜具滿，喜意所念亦滿，于彼色于余色，不欲不思，不欲得不願求，是彼色最為妙最為上。此迦旃延！或有一愛聲香味細滑，或有一不愛滑，或有一細滑者歡喜具滿，喜意所念亦滿，于彼細滑更余細滑，不欲不思，不欲得不願求，是彼細滑最上最妙。」

於是鞞摩肅異學叉手向世尊，白世尊曰：「甚奇瞿曇！而沙門瞿曇無量方便，為我說淫樂求淫樂。猶若瞿曇！草木因火然，火因草木然。如是我，沙門瞿曇！以無量方便說于淫，說淫樂求淫樂止。」

「迦旃延！汝為不善於此長夜作異見、作異忍、作異欲、作異求，我此所說等與等知其義

『迦旃延啊！那些天神自認為擁有強大的威神之力，光明所不能及。我本坐在其中，本在其中有所言說，我沒有說光明是最殊勝、最上等、最美妙的。你迦旃延啊！難道說螢火蟲的光明是最下等、最不如的，卻說它是最上等、最殊勝、最美妙的嗎？問及光明卻不能知曉。』於是，鞞摩肅異學被世尊當面責問，默然無語，面色羞愧，轉過臉去，默默無言地站著。 世尊當面責問鞞摩肅后，又想讓他說話，便告訴鞞摩肅異學說：『再者，迦旃延啊！有五種欲，即愛戀、貪戀、色慾、近淫、染著，眼睛感知顏色，耳朵感知聲音，鼻子感知氣味，舌頭感知味道，身體感知細滑。迦旃延啊！有人愛色，有人不愛色，有人對某種顏色感到歡喜滿足，心中所想也滿足，對於那種顏色以外的其他顏色，不欲求、不思念、不想要、不願求，認為那種顏色是最美妙、最上等的。迦旃延啊！有人愛聲音、香味、細滑，有人不愛細滑，有人對某種細滑感到歡喜滿足，心中所想也滿足，對於那種細滑以外的其他細滑，不欲求、不思念、不想要、不願求，認為那種細滑是最上等、最美妙的。』 於是，鞞摩肅異學合掌向世尊，對世尊說：『真是奇妙啊，瞿曇！沙門瞿曇用無量方便，為我說淫樂、求淫樂。就像瞿曇啊！草木因火而燃燒，火因草木而燃燒。我，沙門瞿曇，也以無量方便說淫，說淫樂、求淫樂的止息。』 『迦旃延啊！你長期以來對此持有錯誤的見解、錯誤的忍受、錯誤的慾望、錯誤的追求，我所說的這些，是等同於等同地知曉其含義的。』

'Kātyāyana, those gods think they have such great power and majesty that light cannot reach them. I was sitting among them, and I spoke among them, but I did not say that light is the most excellent, the highest, or the most wonderful. Kātyāyana, do you say that the light of a firefly, which is the lowest and most inferior, is the most excellent, the most superior, and the most wonderful? When asked about light, you cannot know.' Then, Bhīmasukha, the heretic, was rebuked by the World-Honored One to his face, and he remained silent, his face ashamed, turning away, and standing silently without a word. After the World-Honored One rebuked Bhīmasukha to his face, he wanted him to speak again, so he said to Bhīmasukha, the heretic: 'Furthermore, Kātyāyana, there are five kinds of desires: love, attachment, lust, close intimacy, and indulgence. The eyes perceive colors, the ears perceive sounds, the nose perceives smells, the tongue perceives tastes, and the body perceives smoothness. Kātyāyana, some love colors, some do not love colors, and some are happy and satisfied with a certain color, and their thoughts are also satisfied. They do not desire, think about, want, or seek other colors besides that color, and they consider that color to be the most wonderful and the highest. Kātyāyana, some love sounds, smells, and smoothness, some do not love smoothness, and some are happy and satisfied with a certain smoothness, and their thoughts are also satisfied. They do not desire, think about, want, or seek other smoothness besides that smoothness, and they consider that smoothness to be the highest and the most wonderful.' Then, Bhīmasukha, the heretic, clasped his hands towards the World-Honored One and said to the World-Honored One: 'It is truly wonderful, Gautama! The Śramaṇa Gautama uses countless methods to speak to me about the pleasure of lust and the seeking of lust. Just as, Gautama, wood and grass burn because of fire, and fire burns because of wood and grass. So too, Śramaṇa Gautama, you use countless methods to speak about lust, the pleasure of lust, and the cessation of seeking lust.' 'Kātyāyana, you have long held wrong views, wrong endurance, wrong desires, and wrong pursuits. What I have said is equal to knowing its meaning equally.'

。此迦旃延！我弟子諸比丘，晨起及暮常不眠臥，常行講論必成等道，具足分別，生得盡、梵行已成、所作已辦、名色已有，知如真。我此所說，等與等知其義。」

於是鞞摩肅異學，於世尊極瞋恚，極懷恨不歡喜，說世尊、誹世尊、罵世尊：「如此沙門瞿曇！為非。」罵說已，白世尊曰：「此瞿曇！或有一沙門婆羅門，不知過去世，不知當來世，無量生世間，而記說聖，生已盡、梵行已成、所作已辦、名色已有，知如真。是故，瞿曇！我作是念：『云何或一沙門婆羅門，不知過去世，不知當來世，無量生世間，而記說聖，生已盡、梵行已成、所作已辦、名色已有，知如真？』」

於是世尊作是念：「念此鞞摩肅異學！於我極瞋恚、極懷恨、不歡喜，誹謗我、罵詈我：『此沙門瞿曇！我罵說之。』而白我曰：『此瞿曇！或有一沙門婆羅門，不知過去世至知如真。』」世尊知已，告鞞摩肅異學曰：「此迦旃延！或一沙門婆羅門，不知過去世，至知如真，彼時應作是言：『置過去世，置當來世，不應念一生。』複次，迦旃延！我作是說：『置過去世，置當來世，不應念一生。我弟子諸比丘，不諛諂亦不幻，質直行，我教授之、我為說法，如所設則能學，近於法知有善

迦旃延啊！我的弟子們，那些比丘們，早晨和晚上都不睡覺，經常進行討論，必定能夠達到正道，具備辨別能力，證得生死已盡、梵行已成、所作已辦、名色已滅，如實知曉。我所說的這些，都是平等而如實地知曉其含義。 於是，鞞摩肅外道對世尊極為嗔恨，心中充滿怨恨，不高興，詆譭世尊，辱罵世尊：『這個沙門瞿曇！真是胡說八道。』罵完之後，他向世尊說道：『這個瞿曇！或許有沙門婆羅門，不知道過去世，不知道未來世，不知道無量世間，卻自稱是聖人，說自己生死已盡、梵行已成、所作已辦、名色已滅，如實知曉。因此，瞿曇！我這樣想：『怎麼會有沙門婆羅門，不知道過去世，不知道未來世，不知道無量世間，卻自稱是聖人，說自己生死已盡、梵行已成、所作已辦、名色已滅，如實知曉呢？』 於是，世尊心想：『這個鞞摩肅外道！對我極為嗔恨，心中充滿怨恨，不高興，誹謗我，辱罵我：『這個沙門瞿曇！我罵他。』還對我說：『這個瞿曇！或許有沙門婆羅門，不知道過去世，卻自稱如實知曉。』世尊知道后，告訴鞞摩肅外道說：『迦旃延啊！或許有沙門婆羅門，不知道過去世，卻自稱如實知曉，那時他應該這樣說：『放下過去世，放下未來世，不應該執著於一生。』再者，迦旃延！我這樣說：『放下過去世，放下未來世，不應該執著於一生。我的弟子們，那些比丘們，不諂媚也不虛妄，行為正直，我教導他們，我為他們說法，如果他們按照我所說的去做，就能學習，接近正法，知道什麼是善。』

『Kātyāyana, my disciples, the monks, do not sleep in the morning and evening, they often engage in discussions, and they will surely attain the right path, possessing the ability to discern, realizing the end of birth and death, the completion of the holy life, the accomplishment of what needs to be done, the cessation of name and form, and knowing the truth as it is. What I have said, I know its meaning equally and truthfully.』 Then, Bhīmasukha, the heretic, was extremely angry with the World-Honored One, filled with resentment in his heart, unhappy, slandered the World-Honored One, and cursed the World-Honored One: 『This Śramaṇa Gautama! It's all nonsense.』 After cursing, he said to the World-Honored One: 『This Gautama! Perhaps there are Śramaṇas and Brahmins who do not know the past, do not know the future, do not know the countless worlds, yet claim to be saints, saying that they have ended birth and death, completed the holy life, accomplished what needs to be done, ceased name and form, and know the truth as it is. Therefore, Gautama! I think like this: 『How can there be Śramaṇas and Brahmins who do not know the past, do not know the future, do not know the countless worlds, yet claim to be saints, saying that they have ended birth and death, completed the holy life, accomplished what needs to be done, ceased name and form, and know the truth as it is?』』 Then, the World-Honored One thought: 『This Bhīmasukha, the heretic! Is extremely angry with me, filled with resentment in his heart, unhappy, slanders me, curses me: 『This Śramaṇa Gautama! I curse him.』 And he said to me: 『This Gautama! Perhaps there are Śramaṇas and Brahmins who do not know the past, yet claim to know the truth as it is.』 Knowing this, the World-Honored One said to Bhīmasukha, the heretic: 『Kātyāyana, perhaps there are Śramaṇas and Brahmins who do not know the past, yet claim to know the truth as it is, then they should say: 『Put aside the past, put aside the future, one should not be attached to one life.』 Furthermore, Kātyāyana! I say this: 『Put aside the past, put aside the future, one should not be attached to one life. My disciples, the monks, are not flattering nor deceitful, they act with integrity, I teach them, I preach the Dharma to them, if they do as I say, they can learn, approach the Dharma, and know what is good.』』

。』猶若，迦旃延！年少童男，彼父母或繫手足，于彼時有智生，彼父母解手足，彼但憶解不憶縛。如是，迦旃延！我作是說：『置過去世，至知有善。』猶若迦旃延！因油燈炷則得然，或有人不更著油、不更易炷，前者皆盡后亦不益，不久速滅。如是，迦旃延！我作是說：『置過去世，至知有善。』猶若迦旃延！有十積木，二十三十四十五十六十積木，火燒然而然，則知有大火積。或有人更不著薪、不著草、不著牛糞、不著䴸、不著掃，不久皆盡亦不更著，不久速滅。如是，迦旃延！我作是說：『置過去世，至知有善。』」

說此時，鞞摩肅異學，遠塵離垢諸法眼生。於是鞞摩肅異學，見法得法，了法清凈法，離邪離疑，更無尊天不復信他，離諸猶豫得立果，於世尊境界得無畏法。從坐起，頭面禮世尊足：「唯世尊！我寧可得於世尊學道，受具足為比丘，於世尊所行於梵行，此比丘當行梵行。」彼鞞摩肅，則於世尊學道，受具足為比丘。尊者鞞摩肅，學道受具足，知法至成阿羅漢。

佛如是說。鞞摩肅聞世尊所說，歡喜而樂

現代漢語譯本：『迦旃延，就像年少的孩童，他的父母或兄弟姐妹，在他懂事的時候，解開了他身上的束縛，他只記得解開時的情景，卻不記得被束縛時的情景。迦旃延，我這樣說：『放下過去的事情，直到明白什麼是善。』迦旃延，就像油燈的燈芯，點燃后，如果有人不再新增油，也不更換燈芯，那麼之前的油和燈芯都用盡后，也不會再有新的補充，很快就會熄滅。迦旃延，我這樣說：『放下過去的事情，直到明白什麼是善。』迦旃延，就像有十堆木柴，二十堆、三十堆、四十堆、五十堆、六十堆木柴，火燒起來后，人們就知道那裡有一大堆火。如果有人不再新增柴火、草、牛糞、乾草、掃帚等燃料，那麼很快就會燒盡，也不會再有新的新增，很快就會熄滅。迦旃延，我這樣說：『放下過去的事情，直到明白什麼是善。』 當佛陀說這些的時候，鞞摩肅這位外道，遠離塵垢的法眼產生了。於是，鞞摩肅這位外道，見到了法，得到了法，理解了清凈的法，離開了邪見和疑惑，不再尊敬其他天神，不再相信其他人，離開了所有的猶豫，獲得了果位，在世尊的境界中獲得了無畏的法。他從座位上站起來，頭面頂禮世尊的腳：『世尊，我願意在世尊這裡學習佛法，受具足戒成為比丘，在世尊這裡修行梵行，這位比丘將修行梵行。』於是，鞞摩肅就在世尊這裡學習佛法，受具足戒成為比丘。尊者鞞摩肅，學習佛法，受具足戒，證悟了法，最終成就了阿羅漢。 佛陀是這樣說的。鞞摩肅聽了世尊所說，歡喜而快樂。

English version: 'Katyayana, it is like a young child, whose parents or siblings, when he becomes aware, untie his bonds, he only remembers the untying, but does not remember the binding. Katyayana, I say this: 『Put aside the past, until you understand what is good.』 Katyayana, it is like the wick of an oil lamp, once lit, if someone does not add more oil, nor change the wick, then when the previous oil and wick are used up, there will be no new supply, and it will soon go out. Katyayana, I say this: 『Put aside the past, until you understand what is good.』 Katyayana, it is like having ten piles of wood, twenty piles, thirty piles, forty piles, fifty piles, sixty piles of wood, when the fire burns, people know there is a large pile of fire. If someone no longer adds firewood, grass, cow dung, hay, or sweepings, then it will soon burn out, and there will be no new additions, and it will soon go out. Katyayana, I say this: 『Put aside the past, until you understand what is good.』 When the Buddha said this, the Dharma eye, free from dust and defilement, arose in Bhima-suka, the non-Buddhist. Then, Bhima-suka, the non-Buddhist, saw the Dharma, attained the Dharma, understood the pure Dharma, left behind wrong views and doubts, no longer revered other gods, no longer believed in others, left behind all hesitation, attained the fruit, and obtained the fearless Dharma in the realm of the World Honored One. He rose from his seat, bowed his head to the feet of the World Honored One: 『World Honored One, I am willing to learn the Dharma from the World Honored One, receive full ordination as a bhikkhu, and practice the holy life with the World Honored One, this bhikkhu will practice the holy life.』 Then, Bhima-suka learned the Dharma from the World Honored One, and received full ordination as a bhikkhu. Venerable Bhima-suka, having learned the Dharma, received full ordination, realized the Dharma, and finally became an Arhat. The Buddha spoke thus. Bhima-suka, having heard what the World Honored One said, was joyful and happy.

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The Buddha Speaks the Vimalakirti Sutra