Chapter 4: The Transformation of Subduing Demons

It is said that when Sariputra's mother was pregnant with him, her intelligence was far superior to that of ordinary people, and people all said this was a sign of carrying a wise child. Sariputra's maternal uncle, Juxiluo, was very skilled at debate; hearing of this, he came to debate with his pregnant sister, but he was always at a loss for words and strength, retreating in defeat, and Juxiluo was so ashamed that he left home. When Sariputra was eight years old, he could already fully comprehend all books. At that time in the kingdom of Magadha, there were two brothers who were elders; the elder was named Jili and the younger was named Agala. They held a banquet to entertain the King, the Crown Prince, ministers, and debaters, with music, dance, and discussions of the past and present. The banquet had rules about what status entitled one to which seat, but eight-year-old Sariputra sat upon the debater's throne, as if no one else were present, without the slightest fear. Many of the ministers and debaters initially felt he was young and ignorant, disdaining to speak with him. They all sent young disciples to exchange words with him, but Sariputra's language was clear and his logic thorough, often shocking the entire assembly with his words. Only then did all the great debaters admire and praise him, and the King was also very pleased, immediately rewarding Sariputra with a village. Even his father, who was a Brahmin scholar, often sighed that his own intelligence and wisdom could not compare to his beloved son.

When Sariputra was twenty years old, he bade farewell to his hometown and parents to travel and seek teachers and the Dao, pursuing the truth. He initially paid respects to the famous Brahmin Shanjaye as his teacher, but he soon felt that Shanjaye's learning could not satisfy his desire for knowledge, and he planned to leave Shanjaye. At this time, among his fellow students, Maudgalyayana was Sariputra's only close friend. Sariputra told Maudgalyayana his intentions, and Maudgalyayana had the same feeling, so the two of them decided to leave Shanjaye and establish a new school to recruit disciples. They arrogantly believed that there were no people in the world more intelligent than the two of them, and no one else qualified to be their teacher.

One day, Sariputra happened to meet the Buddha's disciple, the monk Ashaposhe, on the streets of Rajgir. Ashaposhe was one of the first five monks to take refuge in the Buddha; he had practiced austerities for many years until he heard the Buddha's teaching of the Four Noble Truths and attained the holy fruit. He had a dignified attitude and majestic conduct. As soon as Sariputra saw him, he was very surprised in his heart and could not help but step forward and ask: "You look very different from ordinary practitioners; may I ask who your teacher is? What kind of principles does he teach?" Ashaposhe replied: "My teacher possesses the wisdom of all modes, is a guide for humans and gods, and his wisdom has no equal. My days of practice are still short, and I cannot yet fully understand the truths of the universe and life that my teacher speaks of; I can only tell you truthfully what I have heard."

At that time, the monk Ashaposhe then spoke a Verse: "Everything Arises from Causes and Conditions, everything ceases from causes and conditions." He also said: "All Formations are Impermanent, this is the law of birth and death; when birth and death are extinguished, Nirvana is Bliss."

Upon hearing this Verse, Sariputra attained enlightenment in his words and thought to himself: "All sentient beings are attached to the 'self.' Therefore, reincarnation lies in birth and death. If one removes the idea of self, then one can also be detached from all that belongs to the self. Just like sunlight can break through darkness, the idea of 'no-self' is also like this; it can completely break through the dark barrier of the view of self. Everything I have studied since the past has been wrong views. Only what I have attained now is the true Dao."

Sariputra pondered the principle of dependent origination and returned to his dwelling. Seeing his expression was joyful and different from the past, Maudgalyayana asked: "You must have heard some profound principle. We once made a vow together that if we heard the truth, we must share it with each other; you must tell me." Sariputra then told Maudgalyayana about today's encounter and said: "The root of all phenomena is that they arise from causes and conditions without a master. If one can understand this, one attains the true Dao." At this moment, both of them felt as if they had been anointed with ghee, and they decided to go together to the Buddha to ask to become his disciples. Thus, the two of them took two hundred disciples and went to the Bamboo Grove to renounce the world and follow the Buddha.

After Sariputra renounced the world, he soon attained the fruit of Arhat. He was even more renowned alongside Subhuti, who was foremost in understanding emptiness, and Katyayana, who was foremost in debate, and among the many disciples, he was honored as "foremost in wisdom." Many commoners in Rajgir also benefited from the Buddha's teachings. After the elder Sudatta heard the Buddha's teachings, his heart was filled with joy; he knelt for a long time, pressed his palms together, and asked the Buddha: "If the people in Sravasti could also listen to your teachings, would they, like me, suddenly realize the truth and achieve the fruit of the Dao?"

The Buddha replied: "In Sravasti, many people believe in wrong paths and it is difficult for them to comprehend my teachings; it is very hard for them to be like you."

The elder said: "I hope you will have compassion and visit Sravasti so that the masses in the kingdom may receive the correct teachings and discard wrong views."

The Buddha said: "Monastics and laypeople are different, and their places of dwelling should also be different. There is no monastery in Sravasti, so I cannot go there to preach."

The elder piously begged the Buddha: "This disciple is willing to build a monastery to invite the Buddha and the monks to Sravasti to propagate the Dharma; I only hope the World-Honored One will compassionately grant this." The Buddha then smiled and gave his silent consent.

Not long after, the elder Sudatta requested of the Buddha: "World-Honored One, this disciple is about to set off to return to Sravasti to build the monastery; I hope the World-Honored One can send a monk to guide me on how to build a Garan according to the Dharma." The World-Honored One pondered: In Sravasti, the Brahmins believe in wrong paths and inverted views; it would be difficult for others to succeed. Venerable Sariputra is of Brahmin caste, clever since childhood, thorough in all things, and possesses both spiritual powers; if he is sent, there will surely be benefits. Therefore, he ordered Sariputra to accompany the elder Sudatta.

After returning to Sravasti, the elder and Sariputra searched everywhere, wanting to find a square, level, and spacious piece of land to build the monastery, but they walked all over Sravasti and did not see a suitable location. Later, they passed by the forest garden of the Crown Prince Jetavana and saw that the shade in the garden was dense, quiet, and secluded, the land was level and spacious, and the distance from the city was moderate, making it convenient for begging for food; it was truly a rare and good place, so they decided to buy the garden from the Prince.

The news that the elder Sudatta had bought the Jetavana garden immediately spread throughout all of Sravasti, shocking the six schools of non-Buddhists and causing their jealousy and exclusion. Therefore, the six schools went together to King Prasenajit to report: "The elder Sudatta has bought the Jetavana garden to build a monastery for the monk Gautama. Great King, we hope you will allow us to compete with the Buddhist monks. If the monks win, then permit them to build the monastery; if the monks' practice and learning are inferior to ours, we beg the King to order that Gautama's followers are not allowed to come to Sravasti again, and tell them to stay obediently in Rajgir!"

King Prasenajit then summoned the elder Sudatta and told him: "Today the six schools came to the palace and demanded to compete with the Buddha's disciples. If the monks win, I will let them build the monastery; if they are not as good as the six schools, they cannot build houses or monasteries, practice the Dao, or propagate the Dharma in this place."

After hearing this, the elder Sudatta was worried and unhappy.

The next day, Venerable Sariputra visited, wearing his robes and carrying his bowl. Seeing the elder was not happy, he comforted him and asked: "Why are you so dejected?"

The elder replied: "I am afraid the monastery cannot be built, so I feel worried and troubled!"

Sariputra asked: "What happened? Why are you worried that the monastery cannot be built?"

The elder replied: "The six schools in the city demanded to King Prasenajit that they want to compete with you, Venerable. Only if you can defeat them will we be allowed to build the practice center; if you are not as good as them, they will not let us build the monastery! These six schools have been monastics for a long time and are very proficient in their learning; it can be said that no one can compare to them! I do not know if you, Venerable, have the ability to compete with them, so I am worried and troubled."

Sariputra replied: "No matter what the competition is, I can compete with them; do not worry!"

After hearing this, the elder was filled with joy. He bathed his whole body with fragrant water, changed into new clothes, and went to the royal palace to report to the King: "I have already confirmed with the Venerable; if the six schools want to compete, they may do as they wish."

Thus, King Prasenajit sent people that day to tell the six schools to let them compete with the monks. The six schools boasted throughout the kingdom: "Seven days from now, we will debate with the monks in a wide area outside the city to decide the winner." On the day of the competition, the number of people who came to watch was countless. The King and the six schools sat high on majestic thrones; the followers under the six schools alone numbered twenty thousand. The elder Sudatta also laid out a high seat for Sariputra.

The first to appear among the six schools of non-Buddhists was Piluo, whose sect believed in the god of time. They believed that time is the cause of all things. They said that time is a permanent, unchanging existence that encompasses all things, and all things are generated and destroyed within time. Therefore, they regarded time as the only eternal and real existence. They often held rituals to sacrifice to the god of time, and the disciples held rituals by standing still and keeping their bodies motionless. They firmly believed that by doing this, they could achieve the purpose of communicating with the god of time. Piluo spoke first: "With the passage of time, all things are generated and destroyed. Therefore, all changes in all things are controlled by time, and all things are within time. Therefore, time is the supreme existence; what is your opinion on this?"

Sariputra said: "There is no real time, and all things are not within time."

Piluo laughed loudly upon hearing this: "I have never heard such absurd remarks. You had better be able to prove that what you say is true; otherwise, I will surely punish you on behalf of the god of time and burn you alive on the sacrificial altar!"

Sariputra said: "If all things were within time, the changes in all things should not affect time. Just like rice placed in a bowl; no matter how the rice moves, the bowl does not change, but time is not like this. From Rajgir to Sravasti, whether riding a horse, sitting in a carriage, or walking, the time consumed is not the same. As long as the speed of an object becomes faster, the time consumed will become shorter. Time is affected by speed, just as fire will burn or extinguish depending on whether the fuel is sufficient. If the fuel is sufficient, the fire burns vigorously; if the fuel is insufficient, the fire will gradually extinguish. Time is also like this. If the speed of an object is fast, it will shorten time. If it is slow, it will prolong time. If an object is in a state of 'extreme stillness' or 'extreme motion,' the illusory time will disappear; therefore, time does not have an independent entity."

Piluo asked: "What is extreme stillness? What is extreme motion? Why does time not exist in a state of extreme stillness or extreme motion?"

Sariputra said: "Extreme stillness is when all things are in a state of stillness. At this time, because there is no motion, there is no time. Extreme motion refers to when the speed of an object reaches the limit of fastness; at this time, the object is in a state of high-speed motion, and because the speed is too fast, there is also no time."

Piluo said: "In a state of extreme stillness, all things have no changes, and time seems to be still; this can be understood. Why does time disappear in a state of extreme motion?"

Sariputra said: "Motion is a relationship where motion and stillness depend on each other. Only with motion is there stillness, and only with stillness is there motion. Just like the state of extreme stillness mentioned just now, because there is no motion, stillness itself will also cease to exist. Because only through moving things can one observe still things. Losing motion, stillness itself will also cease to exist. In a state of extreme motion, because the speed is too fast, there is no stillness. Without still things, moving things cannot exist alone. Therefore, when things are in a state of extreme motion, they will detach from still things and enter a state where there is neither stillness nor motion. Because only by relying on still things can one observe moving things. And at the time of extreme motion, there are no still things. Therefore, at the time of extreme motion or extreme stillness, things do not have motion or stillness. And time cannot exist alone without relying on motion, just like fire cannot leave fuel. If time were real and all things were within time, then from Rajgir to Sravasti, whether riding a horse, sitting in a carriage, or walking, the time used should be the same, but the fact is not so. The speed of things actually affects time; looking at it this way, it is not that all things change with time, but that time changes with all things. How can all things be within time? Furthermore, the law of dependent origination means there is no entity. Leaving fuel, there is no fire; leaving water, there are no living beings; leaving motion, there is no time. These things that rely on the changes of causes and conditions do not have a real entity produced from within; essentially, they are all empty."

Piluo said: "I think time has an entity; there are infinitely many spaces and times, so all things are still within time. All things are in different times because of the speed of their motion."

Sariputra said: "If there are multiple times, there must be multiple subjects of motion. If there are infinite spaces and times, there must be countless subjects of motion. Because leaving motion, time will not exist."

Piluo said: "There are countless spaces and times, and there are also countless 'selves'; what is wrong with that?"

Sariputra said: "If, according to what you say, there are countless spaces and times and countless subjects of motion, then one falls into 'no-cause.' The generation of all things in the world has its causes and is limited by the causes of its generation. For example, how many fruits a fruit tree bears and how long a pile of fire can burn are all determined by their internal causes. If it develops to infinity, it means that the generated thing has already detached from the cause that generated it. That is to say, the generation of this kind of thing has no cause. Just like fire, it no longer relies on fuel, and the fire itself can continue to burn and then continuously generate fire, until there is infinite fire. Such a thing cannot happen; without cause, there would be no world, and there are no things in the world that can be generated without a cause; therefore, there will not be infinite spaces and times, and even less will there be infinite individuals."

Furthermore, if you think that time is real and different speeds of motion exist in different times, then a subject in one space-time should not be able to see objects in other space-times. Just like two spheres moving at different speeds, one fast and one slow, they produce two kinds of time, one fast and one slow. It is not that there are two kinds of motion in one time. At this time, as an observer, you can clearly see the order of the two spheres reaching the finish line at the same time. Then are you in the same space-time as the slow-moving sphere, or are you in the same space-time as the fast-moving sphere? If you think you are in the same space-time as the slow-moving sphere, you should not be able to see the fast-moving sphere, just as one inevitably cannot see the past in the future. Each space-time is independent; when you are in this space-time, you should not be able to see things in another space-time. If you think you are in the same space-time as the fast-moving sphere, you should not be able to see the slow-moving sphere, just as one inevitably cannot see the future in the past. If you think you are not in the same space-time as either of the two spheres, you should not be able to see either of them, but the fact is not so."

Piluo said: "In that case, all things are still in one space-time."

Sariputra said: "On what grounds do you think all things are in the same space-time? Two spheres moving at different speeds must reach the finish line at different times; because of the difference in motion speed, two kinds of time, one fast and one slow, are actually produced. If they were in a unified time, they should reach the finish line at the same time regardless of speed, but the fact is not so."

Piluo said: "In that case, all things are neither in a unified time nor in different times; is that not self-contradictory?"

Sariputra said: "This is not contradictory. All things cannot exist in a unified space-time, nor can they exist in different space-times; therefore, there is no real time, and all things are not within time. Wherever the thoughts of sentient beings move, illusory things and illusory time are produced. It is not that there is an entity of time apart from consciousness. The world is in emptiness, and emptiness gives birth to the Great Awakening. Hundreds of thousands of great kalpas are originally caused by one thought, and then they become great kalpas; once they are established, they have no entity or nature. Because one thought has no entity, it penetrates the great kalpas; because the great kalpas have no entity, they are contained in one thought. Therefore, you should know that a real time does not even exist, let alone multiple or even countless ones."

Piluo said: "Because there is motion, there is time. Just like fire is produced because there is fuel."

Sariputra said: "There is no motion. Only when there is real fire is there real fuel. Only when there is real time is there real motion. Now that it is known there is no real time, where would there be real motion?"

Piluo was lost in thought upon hearing this and bowed to retreat. The remaining five masters debated with Sariputra for another day and could not defeat him. At that time, the crowd praised: "Venerable Sariputra is truly foremost in wisdom!"

Sariputra said: "I am ashamed! Even if the whole world were filled with people like Sariputra, and they all thought and measured together, they could not fathom the Buddha's wisdom. Even if the ten directions were filled with people like Sariputra, and other disciples also filled the ten directions, and they all thought and measured together, they still could not know. Even if the sharp wisdom of Pratyekabuddhas, who are in their final bodies without outflows, also filled the ten directions, and their number was like a bamboo forest, if these people were of one mind, for billions of immeasurable kalpas, wanting to think about the Buddha's real wisdom, they could not know even a small fraction. Even if newly awakened Bodhisattvas, who have made offerings to countless Buddhas, understood all meanings and could speak the Dharma well, were as numerous as rice, hemp, bamboo, and reeds, filling the ten directions, and with one mind and subtle wisdom, for kalpas as numerous as the sands of the Ganges, they all thought and measured together, they could not know the Buddha's wisdom. Even if the number of non-retrogression Bodhisattvas were like the sands of the Ganges, and they all sought with one mind, they still could not know."

After the followers of the six schools and all the disciples heard these words, they all generated the heart of Anuttara Samyak Sambodhi.

(End of chapter)