At one time, the Buddha lived by the Sundra River in the kingdom of Josara. At that time, a Brahmin offered offerings to the god of fire by the Sundraja River. After he had performed the ritual of offering to the god of fire, he stood up and looked around, thinking to himself, "Who will eat these sacrifices for the god of fire?"

When the Brahmin saw the Buddha sitting under a large tree, while the Buddha wrapped his head in a towel, the Brahmin walked to the Buddha with an offering to the god of fire in his left hand and a long-mouthed water bottle in his right hand. Buddha heard approaching footsteps and took off the towel wrapped around his head.

At this time, the Brahmin stood motionless in surprise. He thought to himself, "Since this man is bald." So he was about to turn around and leave, when he thought, "Some Brahmanical elders and masters also have their hair shaved. I still ask him if he was born into the Brahmin class (the rank of priests higher than the king), I ask him if he is a Brahmin." After thinking about it, the Brahmin respectfully said to the Buddha, "Master, what class were you born into? Are you a Brahmin? ”

The Buddha said, "Don't ask me what class I was born into, don't ask if I'm a Brahman. You just have to ask about my behavior. Cheap and worthless firewood can make fire, and people of humble birth may also have great wisdom that gallops with horses, they are uneasy about their mistakes and shortcomings, and they have awe and shame for the evil things they have done. They stop evil and cultivate good, correct their shortcomings and mistakes, repent of the evil things they have done in the past, and will not do the same evil deeds again, and will not make the same mistakes again. These people are the noble people of the world, and the dignity of the people of the world is not based on the class in which they are born, not by whether they are born in a rich family or a poor family. It is to see whether their deeds are physical deeds to do good deeds, speak good words, and generate good thoughts in their hearts, and if their deeds, words, and thoughts are good deeds, then they are noble people in the world, and they are people who are good at regulating their own behavior. They do not let their deeds go unabundant and do evil deeds, because they know that doing evil deeds will create them with sinful karma and make them fall into the evil path, and only by doing good deeds can they live in the good way, they do good deeds with physical deeds, speak good words, generate good thoughts in their hearts to regulate and control their own behavior, take the precepts, let their hearts be pure and stable, and thus open wisdom, and they persistently practice without slackening, because they know that only by eternal liberation from the cycle of life and death can they be free from the aggression and torment of disturbing and suffering. They are those who are on the path to the liberation of the Holy One. For those who discipline their actions, words, and thoughts and do not do evil deeds, who do good deeds widely, and who stop evil and cultivate good, for those who have attained the fruit of liberation, and for those who have completed their practice, they should be respectfully and religiously offered. ”

At this time, the Buddha said:

"Ask not about birth, but about his deeds.

Microwood also makes fire, although it is born humble.

Wisdom has sensitivity, and there is shame in stopping evil.

It is born for the Holy One, and it is tempered according to the truth.

With the smoothness of the understanding, it reaches the holy path.

To become a Brahma practitioner is to be worth providing for."

The Brahmin said, "Master, I am here to worship the god of fire, I often give alms, I am a person who is good at practicing alms and almsgiving. It is a blessing for me to see you today, a wise Sage, whose teachings I have never heard of before. Please accept my respectful and godly offerings. ”

At this time, the Brahman said:

"To make offerings to me, to be good at offering.

He who sees like a teacher today has never seen what he has taught.

I offer it to the Teacher, please receive it."

The Buddha said, "Brahmin, I came to speak to you to enlighten you and understand the correct way to practice, not to obtain food and food offerings. Since it has been said to you, it should no longer accept your offerings. The Buddhas of the past were also like this, after going out to eat and speak for all sentient beings, they would no longer accept offerings from sentient beings. If the Buddhas come to follow the causes, and sentient beings see that there is no direct offering, it means that the causes and conditions are not sufficient, and if they come to speak for them, it is to open up wisdom for them, so that they can stop evil and cultivate good, and get rid of their inner troubles and sufferings, not to obtain offerings. Brahmins, you can offer these foods to other monks and practitioners who are taking vows. Your incorrect opinion has been removed, and you have understood that a person's dignity depends on his actions, not on the circumstances in which he was born. Your erroneous opinion has been quelled and corrected. The body acts to do good deeds, speaks good words, generates good thoughts in the heart, breaks evil and cultivates good, receives the precepts, and keeps the heart pure and stable, thus opening up the wise monks and practitioners, that is, the worthy offerings, they are the blessings of the world, and by providing for these people, they can plant a lot of merit and merit for themselves. ”

At this time, the Buddha said:

"I sing this not for the eater.

Brahmins are here and those who know are illegal.

The singing of the Buddhas is to rebuke its price.

If you follow the cause, it is not beneficial to say.

Brahmins provide for them and spread their blessings.

Eating and drinking according to the service is for merit."

The Brahmin said, "Your Holiness, thank you for your compassionate teaching today. ”

The Buddha said, "Brahmin, when you sacrifice to the fire god, you want to focus all your thoughts on the sacrifice through the ritual of offering to the fire god, so that your own thoughts will not be cranky, and you will pay attention to the ritual of the fire god, and there are no other distractions in your heart, so that your heart will be pure and clean."

However, Brahmins, the Holy One believes that all ways to make one's heart pure through external things are only temporary ways to keep one's heart pure, and cannot keep one's heart pure forever, for example, once the sacrificial ceremony you perform is over, it won't be long before your heart will be polluted by various thoughts. These methods of using external things to make the inner pure are not long-lasting, and the Holy One does not think that such methods are practical and effective, and they are spiritual methods that can make the inner pure for a long time.

Brahmins, you are to leave the external flames that burn up these sacrificial gods of fire. Kindle the flame of practice in your own heart. Notice the fires you are lighting in your heart, in your thoughts, visualize them, pay attention to them. Don't let your own thoughts think about other things, don't let your own thoughts be cranky, let your heart pay attention to the fire that arises in your heart. Let your mind calm down by paying attention to the fire within, Brahman This is the practice of the Arhat Sage.

Brahmin, you must understand that the pride and arrogance of the heart is your own burden, the anger of the heart is the smoke released when burning, the ashes produced after burning when lying is the truth, the tongue is the spoon used to scoop up the offerings during the sacrifice, and the heart is the stove used for the sacrifice to burn. Those who act well and do good deeds, speak good words, generate good thoughts in their hearts, stop evil and cultivate goodness, take precepts, and discipline their actions well are those who are good at controlling the sacrificial fire.

Brahmins, the Dharma of Rulai uses the precepts to control the behavior, speech, and thoughts of the worldly people, not to do evil deeds, to stop evil and cultivate good, so that the hearts of the worldly people are pure and stable, and wisdom is opened, just like the vast and boundless lake, in which those who bathe can wash away the dirt from their bodies, and the Dharma of Rulai can use the precepts to wash away the dirt of evil deeds in the behavior, speech, and thoughts of the world. When they are washed of the filth of their actions, words, and thoughts of evil deeds, they can dwell in the purity of their good deeds. Their pure good deeds, words, and thoughts will be praised and praised by the people of the world. The wise sages of the world will come to bathe in this lake, and after they have removed the dirt of their actions, words, and thoughts, they will come to the other side of liberation pure and unblemished. The true practice and Dharma in the world is to discipline and restrain one's actions, words, and thoughts not to do evil deeds, but to do good deeds, stop evil and cultivate good. However, Brahmins, who act in their bodies to do good deeds, speak good words, generate good thoughts in their hearts, and do not worry about and cling to these methods and deeds of practice. In the past, we must not worry about and cling to the evil deeds of the past, and in addition to the evil deeds in the present, we must not worry about and cling to the deeds of practicing the good law, so that while cutting off evil and cultivating good, we should not worry about and cling to the evil deeds that are dirty in deeds, words, and thoughts; Do not worry and cling to pure good deeds in deeds, words, and thoughts; Do not worry about and cling to the sinful karma of dirt, the merit of purity. Without the thoughts and attachments on both sides of good and evil, and the purification of dirt, we can finally realize the fruit of liberation and reach the highest state of liberation. The pure and upright people of the world will take refuge in the Dhamma just mentioned and practice according to this Dhamma. When you meet people who talk about these Dharma, you should respect them, and you should practice according to these Dharma they say, for example, these people who practice according to the Dhamma are the people who really practice according to the law in the world, the people who can really achieve the fruit of liberation, and those who can really achieve the highest state of liberation. ”

At this time, the Buddha said:

"Brahmans do not think of fire.

Zhiyun does this thing and seeks purity from the outside.

It is not pure, Brahman I stop.

The fire burns internally, and the fire is always quiet.

The Sage Arhat often walks in Brahma.

Brahman Ru is called a burden.

Anger and nonsense are ashes, and the tongue is wooden.

The heart is offered to the fire, and it is good to adjust itself.

It was a human fire, and Brahmins had vows.

The lake of Wataru Fa, clear and unpolluted.

Often praised by the good, the Holy One comes here to bathe.

Crossing the other side, truth and righteousness.

Self-control is Brahman, Brahman follows this.

The middle way is the most victorious, and the straight-hearted return to his fate.

I call these people, those who follow the law."

After the Buddha had spoken, the Brahmin was moved to his knees and said to the Buddha: "Great virtue, Venerable Master, I have never heard your teachings, your teachings make me feel like a daigo empowerment, your teachings have made me see the light in the darkness, please let me convert to you, please let me be your monastic disciple, I am willing to accept the precepts you have made, I am willing to practice according to your Dhamma." ”

The Buddha accepted the refuge of a Brahman, who soon realized the fruit of liberation as an arhat.

Pali original scripture

SN.7.9/(9) Sundarikasuttaṃ

　　 195. Ekaṃ samayaṃ bhagavā kosalesu viharati sundarikāya nadiyā tīre. Tena kho pana samayena sundarikabhāradvājo brāhmaṇo sundarikāya nadiyā tīre aggiṃ juhati, aggihuttaṃ paricarati. Atha kho sundarikabhāradvājo brāhmaṇo aggiṃ juhitvā aggihuttaṃ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi– “ko nu kho imaṃ habyasesaṃ bhuñjeyyā”ti? Addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṃ aññatarasmiṃ rukkhamūle sasīsaṃ pārutaṃ nisinnaṃ. Disvāna vāmena hatthena habyasesaṃ gahetvā dakkhiṇena hatthena kamaṇḍaluṃ gahetvā yena bhagavā tenupasaṅkami. Atha kho bhagavā sundarikabhāradvājassa brāhmaṇassa padasaddena sīsaṃ vivari. Atha kho sundarikabhāradvājo brāhmaṇo ‘muṇḍo ayaṃ bhavaṃ, muṇḍako ayaṃ bhavan’ti tatova puna nivattitukāmo ahosi. Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi– ‘muṇḍāpi hi idhekacce brāhmaṇā bhavanti; yaṃnūnāhaṃ taṃ upasaṅkamitvā jātiṃ puccheyyan’ti.

　　 Atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca– ‘kiṃjacco bhavan’ti?

　　 “Mā jātiṃ puccha caraṇañca puccha, kaṭṭhā have jāyati jātavedo.

　　 Nīcākulīnopi muni dhitimā, ājānīyo hoti hirīnisedho.

　　 “Saccena danto damasā upeto, vedantagū vusitabrahmacariyo.

　　 Yaññopanīto tamupavhayetha, kālena so juhati dakkhiṇeyye”ti.

　　 “Addhā suyiṭṭhaṃ suhutaṃ mama yidaṃ, yaṃ tādisaṃ vedagumaddasāmi.

　　 Tumhādisānañhi adassanena, añño jano bhuñjati habyasesan”ti.

　　 “Bhuñjatu bhavaṃ gotamo. Brāhmaṇo bhavan”ti.

　　 “Gāthābhigītaṃ me abhojaneyyaṃ, sampassataṃ brāhmaṇa nesa dhammo.

　　 Gāthābhigītaṃ panudanti buddhā, dhamme sati brāhmaṇa vuttiresā.

　　 “Aññena ca kevalinaṃ mahesiṃ, khīṇāsavaṃ kukkuccavūpasantaṃ.

　　 Annena pānena upaṭṭhahassu, khettañhi taṃ puññapekkhassa hotī”ti.

　　 “Atha kassa cāhaṃ, bho gotama, imaṃ habyasesaṃ dammī”ti? “Na khvāhaṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yasseso habyaseso bhutto sammā pariṇāmaṃ gaccheyya aññatra, brāhmaṇa, tathāgatassa vā tathāgatasāvakassa vā. Tena hi tvaṃ, brāhmaṇa, taṃ habyasesaṃ appaharite vā chaḍḍehi appāṇake vā udake opilāpehī”ti.

　　 Atha kho sundarikabhāradvājo brāhmaṇo taṃ habyasesaṃ appāṇake udake opilāpesi. Atha kho so habyaseso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati Seyyathāpi nāma phālo divasaṃsantatto udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati; evameva so habyaseso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.

　　 Atha kho sundarikabhāradvājo brāhmaṇo saṃviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho sundarikabhāradvājaṃ brāhmaṇaṃ bhagavā gāthāhi ajjhabhāsi–

　　 “Mā brāhmaṇa dāru samādahāno, suddhiṃ amaññi bahiddhā hi etaṃ.

　　 Na hi tena suddhiṃ kusalā vadanti, yo bāhirena parisuddhimicche.

　　 “Hitvā ahaṃ brāhmaṇa dārudāhaṃ, ajjhattamevujjalayāmi jotiṃ.

　　 Niccagginī niccasamāhitatto, arahaṃ ahaṃ brahmacariyaṃ carāmi.

　　 “Māno hi te brāhmaṇa khāribhāro, kodho dhumo bhasmani mosavajjaṃ.

　　 Jivhā sujā hadayaṃ jotiṭhānaṃ, attā sudanto purisassa joti.

　　 “Dhammo rahado brāhmaṇa sīlatittho, anāvilo sabbhi sataṃ pasattho.

　　 Yattha have vedaguno sinātā, anallagattāva taranti pāraṃ.

　　 “Saccaṃ dhammo saṃyamo brahmacariyaṃ,

　　 Majjhe sitā brāhmaṇa brahmapatti.

　　 Sa tujjubhūtesu namo karohi, tamahaṃ naraṃ dhammasārīti brūmī”ti.

　　 Evaṃ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca– “abhikkantaṃ, bho gotama …pe… aññataro ca panāyasmā bhāradvājo arahataṃ ahosī”ti.