Once, when the Buddha lived in a forest somewhere in the kingdom of Chosara, a Brahmin surnamed Brahmin, asked many of his disciples to go to the forest to cut firewood, and they went into the depths of the forest and saw the Buddha sitting cross-legged under a big tree, motionless, and they were very surprised, so they immediately turned around and went back to their teacher, and they said to the teacher: "Master, today we went to the dense forest where people are inaccessible to cut firewood, and we saw a monk meditating cross-legged under a big tree. We were surprised, so we came back to tell you. ”

At that time, the Brahmins with his disciples went to the depths of the dense forest, and they followed the marks they had made before and soon came to the place where the Buddha meditated again. The Brahmin, surnamed Brahmin, saw the Buddha sitting cross-legged and motionless, so he walked into the Buddha and said to the Buddha: "Monk, are you alone and not afraid to enter the deep mountains and old forests?" There are dangers everywhere, there are tigers, jackals and other beasts, and poisonous snakes, poisonous insects and other poisons crawl everywhere, are you not afraid to meditate here alone?

You meditate cross-legged here, motionless, since you are not afraid of beasts and poisons coming to harm you, your heart does not give birth to terror and fear, it is really rare, your heart is not changed by the external environment, it is really very good, you sit quietly here, you don't sing, it's hard to hear others singing, there is no beautiful music for you to entertain, you don't speak, it's hard to hear others talk, no one solves loneliness for you. It is very incredible that you are practicing alone in the deep mountains and old forests that are inaccessible to people, and you can live alone in such a dangerous and silent dense forest for a long time, I think you want to be born into the Brahma realm through this practice, and you want to be with the Great Brahma King who created the world.

Dade, what the hell are you practicing hard in this inaccessible mountain and old forest? Is it really to be born into the Brahma realm and be with the Creator Great Brahma King? ”

At this time, the Brahman said:

"How terrifying is the deep forest, alone in the empty forest.

The heart is not moved, and the bhikkhu is very beautiful.

Ru is meditating, powerless in this song.

Nor can he speak, the solitary saint Yilin.

I like to live alone in the forest, I see that I really want it.

I think of this, and I want to be born in the supreme.

Three days of the Lord of the world, for those who are companions.

Alone in the forest, His Holiness practiced asceticism.

To achieve Fan."

The Buddha said: "Mortals in the world will have craving and attachment, they will expect and rejoice to be born into different levels of the heavenly realm, the purpose of their practice is to obtain rewards and benefits, they want to be born to the Brahma realm through asceticism, to be with the creator King Brahma, and these greedy desires arise in their hearts, which are all manifestations of lack of wisdom." These cravings have long been cut off in her heart, and Rulai has no expectations, no craving and attachment, neither expecting joy to be born into different levels of the heavenly realm, nor wanting to obtain rewards and benefits through practice. Rulai practice is neither to be born to the Brahma realm and be with the Great Brahma King, nor to satisfy various desires. If you come there is no longer any expectation, not for merit, not for the elimination of sinful karma, not for the birth of the heavenly realm, not for the sake of obtaining rewards and benefits. If there is no greed and desire, and there will be no approaching these things that will cause greed and desire to arise in the heart, these are the bondage and bondage of the world, such as not worrying about and clinging to all the things in the world, and there is no desire, expectation, worry, attachment in the heart. Of course, it will not be bound and bound by all the things and things in the world. Rulai has been freed from all troubles and pain, and her heart is pure and unblemished. For example, if you have realized the Buddha fruit of supreme enlightenment, you have attained the state of supreme liberation. Brahmins are practicing alone in a dense forest that is inaccessible to people, and there are no thoughts in their hearts that arise or worry about joy, anger, sorrow, and so on. Since there are no thoughts that arise or worry about everything, then these terrifying and frightening thoughts that you just mentioned do not arise or worry in the heart, as is how you meditate and practice in the dense forest. ”

At this time, the Buddha said:

"Every man has all kinds of things, love or joy.

Born from the root of ignorance, I cut off everything.

I have neither greed nor desire, nor approach.

There is pure vision, reaching the supreme.

Auspicious enlightenment, Brahman I alone.

Fearless meditation."

After the Buddha spoke, the Brahmin, surnamed Brahmin, immediately knelt on the ground with his disciples and bowed to the Buddha, and they said to the Buddha in unison: "Holy One, thank you for speaking to us, we have never heard the Dharma you said, the Dharma you said allows us to see the light in the darkness, Sage, please let us convert to you, let us be your disciples at home, we are willing to accept the precepts you have set for the rest of our lives, we are willing to practice according to your Dharma all our lives." ”

Buddha accepted the refuge of Brahmins and his disciples.

Pali original scripture

SN.7.18/(8). Kaṭṭhahārasuttaṃ

　　 204. Ekaṃ samayaṃ bhagavā kosalesu viharati aññatarasmiṃ vanasaṇḍe. Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa sambahulā antevāsikā kaṭṭhahārakā māṇavakā yena vanasaṇḍo tenupasaṅkamiṃsu; upasaṅkamitvā addasaṃsu bhagavantaṃ tasmiṃ vanasaṇḍe nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Disvāna yena bhāradvājagotto brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā bhāradvājagottaṃ brāhmaṇaṃ etadavocuṃ – “yagghe, bhavaṃ jāneyyāsi! Asukasmiṃ vanasaṇḍe samaṇo nisinno pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā”. Atha kho bhāradvājagotto brāhmaṇo tehi māṇavakehi saddhiṃ yena so vanasaṇḍo tenupasaṅkami. Addasā kho bhagavantaṃ tasmiṃ vanasaṇḍe nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi–

　　 “Gambhīrarūpe bahubherave vane, suññaṃ araññaṃ vijanaṃ vigāhiya.

　　 Aniñjamānena ṭhitena vaggunā, sucārurūpaṃ vata bhikkhu jhāyasi.

　　 “Na yattha gītaṃ napi yattha vāditaṃ, eko araññe vanavassito muni.

　　 Accherarūpaṃ paṭibhāti maṃ idaṃ, yadekako pītimano vane vase.

　　 “Maññāmahaṃ lokādhipatisahabyataṃ, ākaṅkhamāno tidivaṃ anuttaraṃ.

　　 Kasmā bhavaṃ vijanamaraññamassito, tapo idha kubbasi brahmapattiyā”ti.

　　 “Yā kāci kaṅkhā abhinandanā vā, anekadhātūsu puthū sadāsitā.

　　 Aññāṇamūlappabhavā pajappitā, sabbā mayā byantikatā samūlikā.

　　 “Svāhaṃ akaṅkho asito anūpayo, sabbesu dhammesu visuddhadassano.

　　 Pappuyya sambodhimanuttaraṃ sivaṃ, jhāyāmahaṃ brahma raho visārado”ti.

　　 Evaṃ vutte, bhāradvājagotto brāhmaṇo bhagavantaṃ etadavoca– “abhikkantaṃ, bho gotama abhikkantaṃ, bho gotama …pe… ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.