On this occasion, the Buddha arrived at Sravasti, capital of Kosala, an ancient state in central India where the Buddha lived, traveled and taught. He was staying in Jeta’s Grove, Anathapindada’s Park. In that day, Brahmin Sangaramona visited the Buddha and told him: “Venerable Gotama, We, the Brahmins undertake the tasks of offering sacrifices to gods, and teach others to offer sacrifices to gods. As such, everybody offer sacrifices to gods and everybody receive merit together. Because there are immeasurable people who are benefited from offering sacrifices to gods, therefore, offering sacrifices to gods is a task of receiving merits. However, Venerable Gotama, the lay followers, regardless of race of origin, once became monastic, they only soothe themselves, settle themselves, allow oneself to obtain the achievements. Therefore, becoming a monastic is a task for the sake of Personal Merits.”

“Brahmin, although this is your opinion, let me ask one thing: Tathegata (the Buddha’s other name) promulgates the method of practicing Nirvana realization, encouraging others to study the same and realize the same, he preaches the Dharma to others this way, and others preaches the Dharma again to the others. As such, the Dharma being repeatedly promulgated by means of one spreads to ten, ten spread to hundred, and hundred spread to thousand, allowing numerous people to study and achieve; Brahmin, what do you say about such facts? Think about it, whether such monastic practice is achieving oneself, or achieving numerous people’s immeasurable path of merits?”

“Venerable Gotama, if that is the case, the monastic practice should be a task of achieving numerous immeasurable merits.”

At that time, Venerable Ananda who held a duster attending the Buddha on the side, continued to ask Brahmin Sangara: “Brahmin, which do you think is better, the task of offer sacrifices to gods or monastic practice?

Being asked directly by Venerable Ananda, Brahmin Sangara suddenly found himself at lost, and answered irrelevantly saying that the Buddha and Venerable Ananda were having his great esteem for and highly appraised. Venerable Ananda naturally found such answer unacceptable and continued to press for an answer. However, regardless how Venerable Ananda had asked repeatedly, Brahmin Sangara persistently answered irrelevantly. Eventually the Buddha came to the rescue by guiding Brahmin Sangara to contemplate while answering. The Buddha asked Brahmin Sangara:

“Brahmin, what were the topic of discussion in the recent conference held at the palace by the King?”

“The Venerable Gotama, recently everybody talked about that, in the past, the number of Bhikkhus (Buddhist male monks) was fewer, the set of rules and disciplines (Sila and Vinaya) established by Novice Monk (Sramanera) Gotama were fewer, However, more Bhikkhus were able to display Supernatural Power though their practice accomplishments. Nowadays, the number of Bhikkhus increased, the set of rules and disciplines established by Novice Monk Gotama also increased; however, fewer Bhikkhus were able to display Supernatural Power through their practice accomplishments. The Venerable Gotama, this was what the topic of discussion in the recent conference held at the palace.”

“Brahmin, there are three Supernatural Powers: The first is Meditative Concentration Supernatural Power, the second is Telepathy, and the third is Instruction Supernatural Power’…(Contents of the original text explaining the three Supernatural Powers are similar to those listed in the story “The Buddha who Refuses to use Supernatural Power to Spread the Dharma” hence were omitted.) Brahmin, which Supernatural Power do you think is the most Superior Excellency?”

“The Venerable Gotama, of the three supernatural powers, the Meditative Concentration Supernatural Power and Telepathy are enjoyed by those who have had supernatural power attainment. As to myself, who possesses no supernatural power, I feel that the characteristic of supernatural power is similar to the magic. On the other hand, the Instruction Supernatural Power clearly teaches people what they should do and what they should avoid; it is understood and acceptable to me. Therefore, the Venerable Gotama, this is the most Superior Excellency and Marvelous among the three Supernatural Powers.”

At this point, Brahmin Sangara completely put down his disdainful attitude, and the muddle-headedness while he was unable to face the point of argument with Venerable Ananda. Instead, he clearly confirmed the Buddha’s possession of the three Supernatural Power, and accepts the Buddha’s teaching of encouraging people “ought to attain these three supernatural powers.” In other words, indirectly confirmed monastic practice is better than offering sacrifices to gods. Therefore, Brahmin Sangara wholeheartedly praised Buddha’s cleaver guidance and discourse to him and respectfully told the Buddha that from then on, he would become an Upasaka (A male lay disciple) and forever take refuge in the Buddha, the Dharma and the Sangha.

按語：

一、本則故事取材自《增支部第三集第六十經》、《中阿含第一四三傷歌邏經》。

1. This story was derived from Chapter III, Anguttara-nikaya 60th Sutra, Madhyamagama 143th Sangara Sutra.

2. The impression of “Benefit Oneself” held initially by Brahmin Sangara toward the monastic could possibly exist all along in some of our countrymen’s view. However, recently in Taiwan, under the influence of “Buddhism for Human World” advocated by Venerable Yin Shun, this stereotype impression toward the monastic finally have been changed positively. People witnessed that the monastic participate in the care of the society, and their positive impact toward people in the society as the results of their participations. However, if truly arrive at the deep connotation manifested in the story, i.e., using “Instruction Supernatural Power” to guide everybody enter into study of the “Highest Truth” in the Dharma, then attain the realm of Immeasurable Path of Merit, perhaps greater efforts would have to be exerted.

3. From the initial dialogue between Brahmin and the Buddha, we faintly feel that the contemptuous attitude toward the monastic was the mainstream view of value held by the Indian society at that time. This situation is similar to what illustrated in the next story: “Cultivate a Different Type of Land” where farmer Brahmin disdainfully invites the Buddha to join him to till the rice field. Today, the division of labor in the society has been more diversified. The proportion of business in the “Service Industry” has been increased. The situation of only regarding those directly engage in production as the mainstream value no longer exists. It naturally helped reducing the negative views toward the monastic. However, if someone regards monastic as one profession outside the conventional trade, whether it is appropriate to view contributions of monastic as “Service Trade”? Based on context of this story, the “Instruction Supernatural Power” which includes “Self Verification” and “Transform Others” is the most exquisite and priceless contributions of the monastic.

4. Why “Instruction Supernatural Power” is the Most Superior Excellency and Profound among the three supernatural powers? Brahmin Sangara held a very special and reasonable reason. It is strange to hear one is able to walk through a wall and fly in the sky, reading the minds of other beings, of other people, reading their mental states, their thoughts and ponderings, in fact they are very strange. However, for those without such supernatural power and experience, it is incomprehensible. Under the situation of incomprehension, one’s feeling toward such supernatural power has no difference from watching magic shows. It is so call “lay person watching the fun”. Even the person realizes that it is supernatural power, what can one do about it? It is still beyond one’s reach, those who can’t perform the supernatural power still unable to perform, and there is no way to share with. Therefore, it is indeed “Personal Benefit”. It is only though “Instruction Supernatural Power” to explain methodically and teach with skill and patience; to successful teach other, and brings benefit to other to achieve immeasurable path of merit.

5. According to this story, perhaps we could boldly expound as following: The Buddha utilizes Instruction Supernatural Power and Achieving Immeasurable Path of Merit toward the Dharma practitioners, regardless they are monastic or lay followers. Hence, does the spirit of achieving immeasurable path of merit become the vanguard of the conviction Benefit Others held by the Mahayana Bodhisattvas? (Translator note: The concept of Mahayana "great vehicle" is intended to refer to the fact that the group considered their doctrines to be more open and universalistic in terms of advocating that enlightenment was something which was attainable by all sentient beings, rather than just by monks and nuns who practiced in the pure environment of the monastery.)

6. Also, according to text in Chapter IV, Anguttara-nikaya 160th Sutra, the Widely Learned Bhikkhu who is able to spread the Agama Sutras, uphold the Dharma, uphold the Vinaya (Regulations), and uphold the Matika (The practice outline of the Dharma and Yinaya), if he only concentrates on Self-Retention instead of teaching others; it would become one of the four situations which causes the “Forgotten, Dissipation of the True Dharma.” On the other hand, if such Widely Learned Bhikkhu were willing to instruct and teach commandments, therefore, the roots of sutras would not be severed when he passes away, the True Dharma will be able to endure in the world. Isn’t that the responsibility of all disciples of the Buddha to realize “The True Dharma enduring in the world?”