Once upon a time, Bhadrika of the Licchavi Tribe came to Kutagarasala in Vailali to visit the Buddha.

Licchavi Bhadrika told the Buddha: “Bhikkhu, I have heard such rumor: “Ascetic Gotama possesses delusory magic, proficient in abduction to abduct disciples of other religion.” Bhikkhu, is that true? Or someone intentionally smears The World Honored One? We don’t want to smear The World Honored One, therefore purposefully come to seek verification with you.

“Bhadrika, Don’t just believe in the hard to verify rumor reminiscent of the untraceable wind.
Don’t believe in just because it is an ancient hearsay.
Don’t just believe in the words rely upon conjecture.
Don’t believe in just because it is a classic statement from the sutra.
Don’t just believe in because it is based upon deduction and theoretical law.
Don’t believe in just because it is reasonable after going through repeated pondering.
Don’t just believe in the thoughts based upon mental equipoise during meditation.
Don’t believe in just because the preacher is endorsed by favorable mouth of words.
Don’t believe in unreservedly just because the monastic ascetic is my teacher.

Bhadrika, so long as you consider it unwholesome, sinful, condemned by those possess wisdom, also, after undertaking would develop cling, resulting unbeneficial sufferings, Bhadrika, you should relinquish and abandon those. Continuing, the Buddha provided some explicit examples.

“Bhadrika, if craving and aversion arise in someone’s mind, do you consider it beneficial or unbeneficial?”
“Bhikkhu, it is unbeneficial” Bhadrika replied.
“Bhadrika, if one has arisen craving or anger, he will be obscured by carving and anger hence develops cling; then could commit such evil deeds as homicide, robbery, sexual misconduct and cheating. He not only carries out himself but also instigates others to commit the evil deeds together. Does such individual resemble to falling into a long dark night and constantly suffer from the unbeneficial sufferings?

“Bhikkhu, it certainly is” replied Bhadrika.

“Bhadrika, as such, do you consider craving and aversion are wholesome or unwholesome, are sinful or non-sinful? Those who possess wisdom would condemn or praise?”
“Bhikkhu, those are unwholesome, sinful, those who possess wisdom would condemn.” replied Bhadrika.

“Bhadrika, if one raises neither craving nor aversion in his mind, he would not be deceived by craving and anger, develops no cling, withdraws from such evil deeds as homicide, robbery, sexual misconduct and cheating. He not only abstains himself from but also urges others not to commit the evil deeds. Does such individual often benefited from peace of mind? “Bhikkhu, it certainly is” replied Bhadrika.

“Bhadrika, as such, do you consider non-craving and non-aversion are wholesome or unwholesome, are sinful or no-sinful? Those who possess wisdom would condemn or praise?”
“Bhikkhu, those are wholesome, non-sinful; those possess wisdom would praise.” replied Bhadrika.

“Bhadrika, all the peaceful and virtuous person in the world teaches their disciples: You should quell craving, aversion, ignorance and indignation to live peacefully; after carving, aversion, ignorance and indignation having been quelled, body actions, speech and thought will not produce karma because of craving, aversion, ignorance and indignation.”

After listening to the Buddha’s teaching, Bhadrika was filled with admiration thus told the Buddha that from this date, he would take refuge with the Buddha for the rest of his life and become one of the Buddha’s householder disciples. At that time, the Buddha returned to the initial topic and asked Bhadrika in retort:
“Bhadrika, have I ever told you: ”Come! Bhadrika! Come to be my disciple, I am your teacher?”
“Bhikkhu, you have not.” replied Bhadrika.

“Bhadrika, the so called “Ascetic Gotama possesses delusory magic, proficient in abduction to abduct disciples of other religions.” were untrue smears spread by some Ascetics and Brahmans who failed to use their heads to think deeply.

“Alas, Bhikkhu, it is truly skillful abduction, wonderful magic. I sincerely hope that you will use such skillful abduction to induce my dear clansman, enable my clansman to obtain the long-term benefit and peace of mind. Bhikkhu, if all Khattiya, Brahman, Vaisia and Sudra are able to listen to such skillful abduction, then all Khattiya, Brahman, Vaisia and Sudra are able obtain the long-term benefit and peace of mind.”

“Bhadrika! Indeed it is the case. Bhadrika! Not only them, but also all the Heavenly Being, Devil, Sage, Ascetic, Brahman, Deity and ordinary people are the same. Even the big trees outside the lecture hall, if they had thoughts, could also through such guidance to abandon the Incorrect Dharma and process completely the Correct Dharma and obtain the long-term benefit and peace of mind; not to mention those being born as human being!”

一、本則故事取材自《增支部第四集第一九三經》。

1. This story was derived from Volume IV, Anguttara-nikaya 193th Sutra.

2. Magic, like abduction, is an unreal deceitful trick, not a behavior of open and aboveboard. Due to the Buddha’s skillful and ardent teaching, he often drew admiration of disciples from other religions to take refuge in the Three Jewels. Therefore, other religious leaders such as founder of Jainism sect Mahajana stated that the Buddha uses mantra and magic to confuse the non-Buddhists as excuse to step down. (Madhyamagama 133rd Sutra, Majjhima-nikaya 56th Sutra, Chapter 47, Ekottarikagama 3rd Sutra.). Such hearsay circulating at that time must have picked up steam, because not only Bhadrika came to the Buddha for verification, but also King Prasenajit of Kosala and Paralokamini came to seek verification with the Buddha, (Madhyamagama 20th Sutra), even Devadatta who betrayed the Sangha also told Ajatasatru, King of Magadha the same story. (Chapter 49, Ekottarikagama 9th Sutra.) This portion was noted in the Agama of both Southern and Northern Buddhism. (Translator’s note: Southern Buddhism denotes the line of transmission of Buddhism through south Asia after the time of King Asoka. This transmission proceeded from southern India and Sri Lanka, to Burma, Thailand and Cambodia. Transmission of Northern Buddhism was through China, Korea and Japan.)

3. The Buddha teaches Bhadrika don’t just believe in--not only to hearsay, but also to theory, sutra, teacher, even one’s views derived from meditation--don’t just take it for granted without reservations; one must evaluate the behavior--based on virtuous or evil performance, whether or not the sufferings, resulting from craving, hatred and ignorance, had been ceased completely-- as means of verification. This manifests the reasonable and practical characteristics of Buddhism. This section of sutra also can be found in Volume III, Anguttara-nakaya 65th Sutra, and Volume III, Anguttra-nakaya 66th Sutra. This section of sutra is not commonly found in the Agama of the Southern Buddhism and Northern Buddhism; instead, it is unique in the Agama of Southern Buddhism. However, in the Chinese translation of Agama in the Northern Buddhism, Elder Citra articulated “It is no need to believe in the World Respected One as such” in a rebuttal to the founder of a religious sect Nirgrantha who stated “Faith should be forefront followed by wisdom”. (Samyukagama 574th Sutra). The Chinese translation of Mahaprajnaparamita-sastra also noted the teaching of “Dependence upon Dharma not People, Dependence upon Wisdom not Consciousness”, which is echoing with the essence of the above school of thoughts.

4. In examining the Sutra “Don’t just believe in” in the Chinese translation of the Brahmajala Sutra, Yuen Heng Temple Edition, the Buddha initially addresses the audience “you” with a singular form and ends with a plural form instead of continuing with a singular form. Perhaps there were indeed numerous audiences surrounded in listening, and the sutra omitted the situation, or it is a set pattern of the sutra, thus resulting the inconsistency of singular and plural form.

5. General speaking, it would be easier for one to have reserve judgment on hearsay, rumor and speculations; the degree of difficulty increases when the reserve judgment is on teachings of the sutra, inference, and theory; it would be more difficult for one to have reserve judgment on verifying and determining one’s experience derived from pondering and meditation; on those being endorsed by favorable word of mouth and verbal instructions of one’s teacher. It is particular true to those who possess “Augmented Faith”. However, it is undeniable that it would be healthier for one to maintain the cautious attitude of “possible mistake” until reaches self-verification and realizes the ultimate completion. One should see that in the process of practicing, the Buddha was able to breakthrough layer by layer until realize enlightenment because the Buddha was able to continuously conduct introspection on “This Dharma does not destine to wisdom, this Dharma does not destine to enlightenment, this Dharma does not destine to nirvana” (Madhyamagama 204th Sutra).

6. Contrast to this story “Don’t Just Believe In”, greater portions emphasizing the necessity of having Faith in the Buddha, the Dharma and the Sangha can be found in the Agama. For instance, the item “Faith”, commonly listed in the Five Roots, Five Powers of the Thirty-seven Aids to Enlightenment, is collected in Agama of both the Southern and Northern Buddhism. It manifested the requirement and power of “Faith”, and highlighted the rare and scare of “Don’t just believe in”. However, according to the reasonable and practical characteristics of the Dharma, the faith promulgated in the Dharma should be different from the faith based on sentiment alone, and should be in the form of “Serine Faith” as demonstrated by Sariputta.