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作是思惟已而語佛言。瞿曇。我一切法不受。
佛問長爪。汝一切法不受。是見受不。佛所質義。汝已飲邪見毒。今出是毒氣。言一切法不受。是見汝受不。
爾時長爪梵志如好馬見鞭影即覺便著正道。長爪梵志亦如是。得佛語鞭影入心。即棄捐貢高慚愧低頭。如是思惟。佛置我著二處負門中。若我說是見我受。是負處門麤。故多人知。云何自言一切法不受。今受是見。此是現前妄語。是麤負處門。多人所知。第二負處門細。我欲受之。以不多人知故。作是念已。答佛言。瞿曇。一切法不受。是見亦不受。
佛語梵志。汝不受一切法。是見亦不受。則無所受。與眾人無異。何用自高而生憍慢如是。
長爪梵志不能得答。自知墮負處。即於佛一切智中起恭敬生信心。自思惟。我墮負處。世尊不彰我負。不言是非。不以為意。佛心柔濡。第一清淨。一切語論處滅。得大甚深法。是可恭敬處。心淨第一。佛說法斷其邪見故。即於坐處得遠塵離垢。諸法中得法眼淨。
時舍利弗聞是語得阿羅漢。是長爪梵志出家作沙門。得大力阿羅漢。若長爪梵志。不聞般若波羅蜜氣分離四句第一義相應法。小信尚不得。何況得出家道果。佛欲導引如是等大論議師利根人故。說是般若波羅蜜經。
待續
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Buddha, “Gautama, this view that I don’t accept any dharmas,...I don’t accept it either.”
After he had cogitated like this he said to the Buddha, “Gautama, I do not accept any dharmas.”
The Buddha asked Long Nails, “Your not accepting any dharmas, this view,--do you accept it or not?” The Buddha’s implicit meaning was, “You’ve already swallowed the poison of false views. Now get rid of this toxic influence.” He said, “All dharmas,--you [say you] don’t accept them. [But] this poison of views: Do you accept it or not?”
At this time the brahmacÁrin, Long Nails, was like a good horse which, on merely seeing the shadow of the whip, immediately remembers to stay on the right track. The
brahmacÁrin, Long Nails, was also like this. The shadow of the whip of the Buddha’s speech entered his mind. He immediately cast off his arrogance, was contrite, and lowered his head. He then thought, “The Buddha has defeated me with a dilemma: If I say, ‘I accept this view,’ then this fallacy is obvious and most everybody will be aware of it. Why did I say, ‘I don’t accept any dharmas?’ If I now say, ‘As for this view,--I accept it’: This is a blatant error in discourse. It would be an obviously fallacious position. Most people would be aware of it. The alternative fallacious position is subtle. I’ll accept it as not that many people will be aware of it.” Having pondered like this, he replied to the Buddha, “Gautama, this view that ‘I don’t accept any dharmas,...I don’t accept it either.”
The Buddha said to the brahmacÁrin, “If you also don’t accept your view that you don’t accept any dharmas, then nothing is accepted. But, in this regard, you are no different from anyone else in the Assembly. What’s the point in being haughty and acting arrogant like this?”
The brahmacÁrin, Long Nails, was unable to reply. He knew that he had fallen into a fallacious position. Then he became respectful of and developed faith in the Buddha’s omniscience. He thought to himself, “I fell into a fallacious position, but the World Honored One did not reveal the fact of my defeat. He did not speak of right or wrong. He ignored it. The Buddha’s mind is pliant. This is the ultimately pure stance. All rhetorical positions are extinguished in it. He has attained the extremely deep Dharma. This is a position which can be revered. The purity of his thought is paramount.”
Because the Buddha’s speaking of Dharma cut off his false views, he immediately, in the very place where he sat, succeeded in distancing himself from the dust and leaving behind impurity. He achieved the purity of the Dharma eye with respect to all dharmas.
When ãÁriputra heard this dialogue, he attained arhatship. This
brahmacÁrin, Long Nails, left the homelife and became a äramaÜa. He obtained the realization of the mighty arhat. If the
brahmacÁrin, Long Nails, had not heard the spirit of the
PrajñÁpÁramitÁ which transcends the tetralemma and which is the Dharma corresponding to the ultimate meaning, he would not have developed even the scantiest degree of faith, how much the less would he have been able to achieve the fruition of the way of the renunciate? It was also because the Buddha wished to lead forth such great dialectical masters and people of sharp faculties as this that he spoke this
PrajñÁpÁramitÁ Sutra.
To be continued
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