[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Buddhist Sanskrit literature](https://indike.org/pramana/in.bauddha.sanskrit) › [Dharmapada anthologies](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada) › [Udānavarga](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga) › [法句譬喻經](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju) › 2 # Udanavarga 2: 法句譬喻經卷第二 法句譬喻經 2 - **Language:** Classical Chinese ### 法句譬喻經卷第二 ### [2.1](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.1) 晉世沙門法炬共法立譯 > Translated together by the Jin Dynasty Śramaṇas Faju and Fali > — English (machine translation) (machine translation) ### [2.2](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.2) 喻華香品之二 > Parables of the Chapter on Fragrant Flowers, Part Two > — English (machine translation) (machine translation) ### [2.3](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.3) 昔佛始得道在羅閱祇國教化，轉到舍衛國，國王群臣莫不宗仰。時有賈客大人名曰波利，與五百賈人入海求寶。時海神出，掬水問波利言：「海水為多？掬水為多？」波利答曰：「掬水為多。所以者何？海水雖多無益時用，不能救彼飢渴之人，掬水雖少值彼渴者，持用與之以濟其命，世世受福不可稱計。」海神歡喜讚言善哉！即脫身上八種香瓔校以七寶，以上波利。海神送之，安善往還到舍衛國，持此香瓔上波斯匿王，具陳所由。「念是香瓔非小人所服，謹以貢上，願蒙納受。」王得香瓔以為奇異，即呼諸夫人羅列前住：「若最好者以香瓔與之。」六萬夫人盡嚴來出。王問：「末利夫人何以不出？」侍人答言：「今十五日持佛法齋素服不嚴，是以不出。」王便瞋恚，遣人呼曰：「如今持齋，應違王主之命不乎？」如是三反，末利夫人素服而出在眾人中，猶如日月倍好於常。王意悚然加敬，問曰：「有何道德，炳然有異？」夫人白王：「自念少福稟斯女形，情態穢垢日夜山積，人命促短懼墜三塗，是以日月奉佛法齋，割愛從道世世蒙福。」王聞歡喜，便以香瓔以與末利夫人。夫人答言：「我今持齋不應著此，可與餘人。」王曰：「我本發意欲與勝者，卿今最勝，又奉法齋道志殊高，是以相與。若卿不受，吾將安置？」夫人答言：「大王勿憂！願王屈意共到佛所，以此香瓔奉上世尊，并採聖訓，累劫之福矣。」王即許焉，即勅嚴駕往到佛所，稽首於地却就王位，王白佛言：「海神香瓔波利所上，六萬夫人莫不貪得，末利夫人與而不取，持佛法齋心無貪欲，謹以上佛，願垂納受。世尊弟子執心護齋直信如此，豈有福乎？」 > Formerly, when the Buddha had newly attained the Way, he was teaching and transforming in the country of Rājagṛha, and gradually traveled to the country of Śrāvastī, where the king and his ministers all revered him. At that time there was a great merchant named Po-li, who entered the sea with five hundred merchants to seek jewels. At that time the sea god emerged, cupped some water in his hands, and asked Po-li, saying: "Is the sea water greater, or is this cupped water greater?" Po-li replied, saying: "The cupped water is greater. Why is this? Although the sea water is abundant, it is of no practical use and cannot save those who are hungry and thirsty. Although the cupped water is little, if one meets someone who is thirsty and gives it to him to save his life, he will receive immeasurable blessings lifetime after lifetime." The sea god rejoiced, praised him, saying, "Excellent!" and immediately took off an eightfold fragrant garland adorned with the seven treasures from his body and presented it to Po-li. The sea god escorted him safely back to the country of Śrāvastī. He brought this fragrant garland and presented it to King Prasenajit, reporting fully the circumstances: "Considering that this fragrant garland is not something a humble person should wear, I respectfully offer it, hoping it will be accepted." The king obtained the fragrant garland and considered it wondrous; he immediately called all his consorts to line up before him, saying: "I will give the fragrant garland to whichever of you is the most beautiful." The sixty thousand consorts all adorned themselves and came out. The king asked: "Why has Lady Mallikā not come out?" The attendants replied, saying: "Today is the fifteenth day, and she is observing the poṣadha of the Buddha's Dharma, wearing plain clothes without adornment; therefore she has not come out." The king was angered, and sent a person to summon her, saying: "Even though you are observing the poṣadha, should you disobey the king's command?" After this was repeated three times, Lady Mallikā came out in plain clothes among the crowd, like the sun or moon, twice as beautiful as usual. The king was awed and felt added respect, asking: "What Way and virtue do you possess, that you are so strikingly radiant and distinct?" The lady addressed the king: "I reflect that I have little merit and have received this female form; my defilements and passions pile up day and night like mountains, and human life is short, so I fear falling into the three bad destinies. Therefore, on the sun and moon \[poṣadha days\] I uphold the poṣadha of the Buddha's Dharma, cutting off attachments to follow the Way, to receive blessings lifetime after lifetime." Hearing this, the king rejoiced, and offered the fragrant garland to Lady Mallikā. The lady replied, saying: "Today I am observing the poṣadha and should not wear this; it may be given to someone else." The king said: "My original intention was to give it to the most superior. You are now the most superior, and furthermore you uphold the poṣadha of the Dharma, with an exceptionally lofty aspiration for the Way; therefore I give it to you. If you will not accept it, where shall I place it?" The lady replied, saying: "Great King, do not worry! I hope the king will deign to go together to the Buddha's place, present this fragrant garland to the Bhagavat, and receive the sage's instructions; this will bring blessings for kalpas to come." The king then assented, immediately ordered his carriages prepared, and went to the Buddha's place. Bowing his head to the ground, he stepped back to his royal seat. The king addressed the Buddha, saying: "The sea god's fragrant garland was presented by Po-li. The sixty thousand consorts all coveted it, but Lady Mallikā did not take it when offered. Upholding the poṣadha of the Buddha's Dharma, her mind is free from greed. I respectfully offer it to the Buddha, wishing that you deign to accept it. When a disciple of the Bhagavat holds the mind to protect the poṣadha with such upright faith, is there indeed merit in it?" > — English (machine translation) (machine translation) ### [2.4](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.4) 於是世尊為受香瓔，即說偈言： > Thereupon the Bhagavat accepted the fragrant garland for them, and immediately spoke verses, saying: > — English (machine translation) (machine translation) ### [2.5](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.5) 「多作寶華，結步搖綺，廣積德香， 所生轉好。琦草芳華，不逆風熏， 近道敷開，德人逼香。栴檀多香， 青蓮芳花，雖曰是真，不如戒香。 華香氣微，不可謂真，持戒之香， 到天殊勝。戒具成就，行無放逸， 定意度脫，長離魔道。」 > "Though one crafts many jeweled flowers > And ties ribbons that sway with each step, > Broadly accumulating the fragrance of virtue > Makes one's rebirths ever more wondrous. > Fine herbs and fragrant flowers > Do not perfume against the wind; > Approaching the unfolding of the Way, > A person of virtue wafts fragrance all around. > Sandalwood has much fragrance, > And the blue lotus is sweetly scented; > Though these are said to be real, > They do not equal the fragrance of morality. > The scent of flowers is faint, > And cannot be called genuine; > The fragrance of upholding the precepts > Reaches the heavens as exceedingly supreme. > Complete in the precepts and accomplished, > Practicing without heedlessness, > With a concentrated mind attaining deliverance, > One forever departs from the path of Māra." > — English (machine translation) (machine translation) > “As many kinds of flowers when waived to and fro scatter their scent far and wide, so wide is the renown of his accumulated merits, who once is born and lives as he ought. The scent of the Vassikī flowers does not travel against the wind, but the (odour) of those who live religiously spreads far and wide—the fame of the virtuous man pervades all places. The scent of sandal-wood and the Tagara, of the Lotus and Vassikī flower, although real and sensible, is not as the fragrance of (him who walks according to) the precepts. Mean and false in comparison is the scent of the rarest flowers with the fame of him who holds by virtue, the excellency of whose conduct rises to heaven. He who thus lives in perfect agreement with the precepts, who walks circumspectly, and who by fixed thought has obtained release, he has far out-distanced the way of Māra.” > — Samuel Beal, Texts from the Buddhist Canon commonly known as Dhammapada, with accompanying narratives ### [2.6](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.6) 佛說偈已重告王曰：「齋之福祐明譽廣遠，譬如天下十六大國滿中珍寶持用布施，不如末利夫人一日一夕持佛法齋，如比其福須彌以豆矣。積福學慧可到泥洹。」王及夫人群臣大小，莫不歡喜執戴奉行。 > Having spoken the verses, the Buddha further told the king: "The blessings and bright renown of the poṣadha are vast and far-reaching. For example, if all the treasures filling the sixteen great countries of the world were given in charity, it would not equal Lady Mallikā observing the poṣadha of the Buddha's Dharma for one day and one night; comparing that merit to this is like comparing Mount Sumeru to a bean. Accumulating blessings and learning wisdom, one can arrive at nirvāṇa." The king, the lady, and all the ministers, great and small, all rejoiced, reverently accepted it, and put it into practice. > — English (machine translation) (machine translation) ### [2.7](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.7) 昔佛在羅閱祇耆闍崛山中，於時城中有長者子五十人，往詣佛所作禮却坐。時佛為說無常苦空非身之法，恩愛如夢會當別離，尊榮豪貴亦有憂慼，唯有泥洹永離生死，群殃盡滅乃可大安。時五十人聞法喜悅，願為弟子，佛言：「善來比丘！」鬚髮自墮法衣具足，即成沙門。此諸沙門有親友長者，聞其出家意大歡喜，往到崛山與之相見，讚言：「諸君快哉善利，乃有此志。」為之設壇請佛及僧。明日佛與眾會就其舍食，食訖說法晡時乃還。此諸新學沙門戀慕宗黨皆欲返退，佛知其意，將出城門，見田溝中污泥糞壤中生蓮華，五色香潔其香芬熏乃蔽諸臭。佛便趣之，因說偈言： > Formerly, when the Buddha was on Mount Gṛdhrakūṭa in Rājagṛha, there were fifty sons of śreṣṭhins in the city who went to the Buddha's place, paid homage, and withdrew to sit. At that time, the Buddha expounded for them the teachings of impermanence, suffering, emptiness, and non-self: affection and love are like dreams that must eventually part; honor, glory, wealth, and nobility also bring grief and distress; only nirvāṇa is forever free from birth and death; only when all disasters are extinguished can there be great peace. At that time the fifty men, hearing the Dharma, were joyful and wished to become disciples. The Buddha said: "Ehi bhikṣu!" Their hair and beards fell off naturally and their Dharma robes were fully provided; they immediately became śramaṇas. These śramaṇas had relatives and friends among the śreṣṭhins who, hearing of their leaving home, were greatly rejoiced, and went to Mount Gṛdhrakūṭa to meet them, praising them: "How wonderful, sirs, what good benefit that you had such aspiration!" They set up an altar for them and invited the Buddha and the Saṃgha. On the morrow, the Buddha and the great assembly went to their house to eat; when the meal was finished, he expounded the Dharma and only returned in the late afternoon. These newly trained śramaṇas felt yearning for their kinsmen and all wished to retreat. Knowing their thoughts, the Buddha, as he was about to exit the city gate, saw a lotus flower growing in the foul mud and dung of a field ditch, five-colored, fragrant, and pure, its aroma masking all foul odors. The Buddha walked toward it and thereupon spoke verses, saying: > — English (machine translation) (machine translation) > And on another occasion, when Buddha was residing on the Gridhrakūta Mountain, near Rājagriha, he recited the following gāthas: > — Samuel Beal, Texts from the Buddhist Canon commonly known as Dhammapada, with accompanying narratives ### [2.8](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.8) 「如作田溝，近於大道，中生蓮華， 香潔可意。有生死然，凡夫處邊， 智者樂出，為佛弟子。」 > "Just as in a ditch by a field, > Near to the great highway, > A lotus flower grows therein, > Fragrant, pure, and delightful; > So amid birth and death like this, > Where ordinary people dwell at the margins, > The wise delight in leaving, > Becoming disciples of the Buddha." > — English (machine translation) (machine translation) > “As a ditch in the field, close beside the highway, will produce the lily in its midst, and spread far and wide its delightful perfume, so in the midst of life and death (that is, the phenomenal world), beside the way of false speculation (universal inquiry), the wise man diffuses his glad sentiments in becoming a disciple of Buddha.” > — Samuel Beal, Texts from the Buddhist Canon commonly known as Dhammapada, with accompanying narratives ### [2.9](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.9) 佛說偈已即還山中。賢者阿難前白佛言：「向者世尊臨田溝上，所說二偈不審其義？願聞其意。」佛告阿難：「汝見溝中污泥不淨糞壤之中生蓮華不？」「唯然見之。」佛言：「阿難！人在世間展轉相生，計壽百歲或長或短，妻子恩愛飢渴寒熱，或悲或欣，一凶二吉三毒四倒五陰六入七識八邪九惱十惡，猶如田溝畜藏糞壤污泥不淨。欻有一人覺世無常，發心學道修清淨志，凝神斷想自致得道，亦如污泥生好蓮華，身自得道還度宗親，一切眾生皆蒙開解，亦如華香奄蔽臭穢。」 > Having spoken the verses, the Buddha returned to the mountain. The worthy Ānanda stepped forward and addressed the Buddha, saying: "Just now when the Bhagavat approached the field ditch, what was the meaning of the two verses spoken? We wish to hear their significance." The Buddha told Ānanda: "Did you see the lotus flower growing in the filthy mud and impure dung within the ditch?" "Yes, indeed, I saw it." The Buddha said: "Ānanda! People in the world are born in succession, their lifespan reckoned at a hundred years, whether longer or shorter; with the affection of wives and children, hunger, thirst, cold, and heat, now sorrowful, now joyful, with the one misfortune, the two fortunes, the three poisons, the four inversions, the five aggregates, the six sense bases, the seven consciousnesses, the eight wrongful paths, the nine vexations, and the ten evils—they are like a field ditch harboring dung and filthy, impure mud. Suddenly, there is one person who awakens to the world's impermanence, resolves to learn the Way, cultivates a pure aspiration, concentrates the spirit, severs thoughts, and attains the Way by himself. This is just like a fine lotus flower growing from filthy mud; having attained the Way himself, he returns to deliver his kinsmen, and all sentient beings receive opening and understanding, just as the flower's fragrance covers and masks the foul filth." > — English (machine translation) (machine translation) ### [2.10](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.10) 五十比丘聞佛說法，進志堅固，即得阿羅漢道。 > When the fifty bhikṣuṇīs heard the Buddha speak the Dharma, their resolve became firm and steadfast, and they immediately attained the arhat path. > — English (machine translation) (machine translation) ### [2.11](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.11) 法句譬喻經愚闇品第十三 > Udānavarga: Chapter 13 on Folly and Darkness > — English (machine translation) (machine translation) ### [2.12](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.12) 昔佛在舍衛國。時城中有婆羅門，年向八十，財富無數，為人頑闇慳貪難化，不識道德不計無常，更作好舍，前庌後堂涼臺煖室，東西廂廡數十梁間，唯後堂前拒陽未訖。時婆羅門恒自經營指授眾事，佛以道眼見此老翁，命不終日當就後世，不能自知而方怱怱，形瘦力竭精神無福，甚可憐愍。佛將阿難往到其門，慰問老翁：「得無勞惓？今作此舍皆何所安？」老翁答言：「前庌待客、後堂自處，東西二廂當安兒息財物僕使，夏上涼臺、冬入溫室。」佛語老翁：「久聞宿德思遲談講，偶有要偈存亡有益，欲以相贈，不審可小廢事共坐論不也？」老翁答言：「今正大懅不容坐語，後日更來當共善敘；所云要偈便可說之。」 > Formerly, the Buddha was in the country of Śrāvastī. At that time, there was a brāhmaṇa in the city, nearing eighty years of age, with boundless wealth. He was ignorant, stingy, greedy, and difficult to transform, knowing nothing of the Way and virtue and not taking impermanence into account. He was building another fine house, with a front hall, a rear hall, a cool pavilion, and a warm chamber, with east and west wings spanning dozens of beams; only the sunshade in front of the rear hall was not yet completed. At that time, the brāhmaṇa was constantly managing and directing all the tasks himself. With his eye of the Way, the Buddha saw this old man, whose life would not last the day and was about to go to the afterlife; unable to know this himself, he was just then in a flurry of haste, his body emaciated, his strength exhausted, his spirit bereft of blessings—he was deeply pitiable. The Buddha took Ānanda to his gate and comforted the old man: "Are you not weary? For what purposes are you arranging this house?" The old man replied, saying: "The front hall is to receive guests, the rear hall is for my own dwelling, the east and west wings are to accommodate children, wealth, and servants; in summer I will ascend the cool pavilion, and in winter I will enter the warm chamber." The Buddha said to the old man: "Having long heard of your senior virtue, I have yearned to converse with you. I happen to have an essential verse that is beneficial in life and death, which I wish to present to you. I wonder if you might set aside your tasks for a little while to sit and discuss it together?" The old man replied, saying: "Right now I am extremely busy and have no room to sit and speak. Come back on a later day and we shall have a good conversation; as for the essential verse you mention, you may just speak it now." > — English (machine translation) (machine translation) > On a certain occasion, when Buddha was residing at Śrāvastī, there was a certain rich Brahman, eighty years old, who had built himself a large house, in ignorance of the impermanency of earthly things, in prospect of a long life. Buddha sent Ānanda to this man, and knowing that his death was near, he inquired why he had built such a house with so many apartments; and on the man giving his reasons, and explaining the several purposes of the numerous chambers, then the World-honoured repeated these gāthās: > — Samuel Beal, Texts from the Buddhist Canon commonly known as Dhammapada, with accompanying narratives ### [2.13](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.13) 於是世尊即說偈言： > Thereupon the Bhagavat spoke verses, saying: > — English (machine translation) (machine translation) ### [2.14](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.14) 「有子有財，愚惟汲汲，我且非我， 何憂子財？暑當止此，寒當止此， 愚多豫慮，莫知來變。愚蒙愚極， 自謂我智，愚而勝智，是謂極愚。」 > "'I have children, I have wealth'— > Thus the fool anxiously frets. > Even one's self is not one's own; > Why worry about children and wealth? > 'I shall dwell here in summer; > I shall dwell here in winter.' > The fool harbours many anticipations, > Not knowing what changes will come. > Utterly dull and profoundly foolish, > He still considers himself wise. > Being a fool yet claiming superior wisdom— > This is called the utmost folly." > — English (machine translation) (machine translation) > “I have children and wealth, such is the constant thought of the fool. He is not even his own master (or, himself)—what, then, are his children and his money? If it is hot, it will be so; if it is cold, it will be so. Many are the anxieties of the foolish man, but yet he knows nothing of the changes of the future. The fool who knows not his extreme folly yet claims knowledge; the fool who says he is wise is foolish indeed.” > — Samuel Beal, Texts from the Buddhist Canon commonly known as Dhammapada, with accompanying narratives ### [2.15](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.15) 婆羅門言：「善說此偈，今實太懅，後來更論之。」於是世尊傷之而去。老翁於後自授屋椽，椽墮打頭即時命過，室家啼哭驚動四鄰。佛去未遠便有此變，佛到里頭逢諸梵志有數十人，前問佛言：「從何所來？」佛言：「屢到此死翁舍，為翁說法。不信佛語，不知無常，今者忽然已就後世。」具為諸梵志更說前偈義，聞之欣然即得道跡。 > The brāhmaṇa said, "Well spoken is this verse! But right now I am truly in too great a rush; come back another day and we will discuss it further." Thereupon the Bhagavat pitied him and departed. Afterward, while the old man was personally handing up a roof rafter, the rafter slipped and struck him on the head, killing him instantly. His household wailed and wept, alarming the surrounding neighbours. Not long after the Buddha had departed, this calamity occurred. Arriving at the entrance to the lane, the Buddha met several tens of brahmacārins, who came forward and asked the Buddha, "From where have you come?" The Buddha replied, "I have repeatedly visited the house of this now-deceased old man to preach the Dharma to him. He did not believe the Buddha's words and did not comprehend anitya; just now, in a sudden instant, he has passed on to the afterlife." He expounded the meaning of the previous verse in full for the brahmacārins. Hearing it, they rejoiced and immediately attained the trace of the Way. > — English (machine translation) (machine translation) > On the old man returning to his dwelling, he suddenly fell dead from a blow received as he walked, on which Buddha repaired to the place, and for the sake of the other Brahmans recited these verses: > — Samuel Beal, Texts from the Buddhist Canon commonly known as Dhammapada, with accompanying narratives ### [2.16](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.16) 於是世尊，而說偈言： > Thereupon the Bhagavat spoke this verse: > — English (machine translation) (machine translation) ### [2.17](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.17) 「愚闇近智，如瓢斟味，雖久狎習， 猶不知法。開達近智，如舌甞味， 雖須臾習，即解道要。愚人施行， 為身招患，快心作惡，自致重殃。 行為不善，退見悔恡，致涕流面， 報由宿習。」 > "When a foolish and dull person draws near the wise, > It is like a ladle scooping flavours: > Though he associates \[with them\] for a long time, > He still does not know the Dharma. > When an open and discerning person draws near the wise, > It is like the tongue tasting flavours: > Though he associates \[with them\] only for a moment, > He immediately understands the essentials of the Way. > The actions performed by a fool > Bring harm upon his own person; > With a merry heart he commits evil, > Bringing upon himself severe calamity. > When his conduct is unwholesome, > He looks back and feels regret and stinginess, > Causing tears to stream down his face; > The retribution arises from past habits." > — English (machine translation) (machine translation) > “A fool, though he live in the company of the wise, understands nothing of the true doctrine, as a spoon tastes not the flavour of the soup. The man of discernment, frequenting the society of the wise, in a moment perceives the secret of the true doctrine, as the tongue perceives the flavour of the broth. Even the charity of the fool is a cause of sorrow to him; how much more his evil deeds! That deed is ill done that causes repentance here-after; the reward of which is accompanied by tears and a rueful face.” > — Samuel Beal, Texts from the Buddhist Canon commonly known as Dhammapada, with accompanying narratives ### [2.18](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.18) 時諸梵志重聞此偈，益懷篤信，為佛作禮，歡喜奉行。 > When the brahmacārins heard this verse again, their faithful devotion grew even firmer; they bowed to the Buddha and joyfully put it into practice. > — English (machine translation) (machine translation) > On hearing these lines the Brahmachārins were converted, and worshipping Buddha, arose and departed. On another occasion, when a Pratyeka Buddha, called Kāla, entered Nirvāna, after enduring the insults of certain women as he begged his food, the World-honoured uttered these verses: > — Samuel Beal, Texts from the Buddhist Canon commonly known as Dhammapada, with accompanying narratives ### [2.19](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.19) 昔佛在舍衛國給孤獨精舍，為諸天人說法。時波斯匿王有一寡女，名曰金剛，少寡來歸，父母哀愍，別為宮舍作好舍宅，給五百妓女以娛樂之。眾中有一長老青衣，名曰度勝，恒行市買脂粉香華。時見男女無數大眾，各齎香華出城詣佛。即問行人：「欲何所至？」眾人答言：「佛出於世三界之尊，度脫眾生皆得泥洹。」度勝聞之心悅意喜，即自念言：「會老見佛，宿世之福。」便分香直持買好華，隨眾人輩往到佛所，作禮却立散華燒香。一心聽法已，過市取香，因聽法功德宿行所追，香氣熏聞斤兩倍前，嫌其遲晚而共詰之。度勝奉道即如事言：「世有聖師三界之尊，擊無上法鼓震動三千，往聽法者無央數人。實隨聽法，是以稽遲。」金剛之徒聞說世尊法義深妙非世所聞，悚然心歡而自歎曰：「吾等何罪獨自不聞？」即報度勝：「試為我說之。」度勝白曰：「身賤口穢不敢便宣。乞更諮受，如命說之。」即便遣出，重告之曰：「具受儀式。」度勝未還，金剛、侍女側息中庭，如子待母。佛告度勝：「汝還說法多所度脫，說法之儀先施高座。」度勝受勅具宣聖旨，皆大歡喜，各脫衣服一領，積為高座。度勝洗浴，承佛威神如應說法，金剛之等五百餘人，疑解破惡得須陀洹道。說法甚美不覺失火，一時燒死即生天上。王將人從來欲救火，見之已燃，收拾棺殮葬送畢訖，往過佛所，為佛作禮却坐常位。佛問王曰：「所從來也？」王叉手言：「女金剛不幸不覺失火，大小燒盡，適棺殮還，不審何罪遇此火害？唯願世尊彰告未聞。」佛告大王：「過去世時有城名波羅奈，有長者婦將婇女五百人，至城外大祠祀。其法難犯，他姓之人不得到邊，不問親踈，其有來者擲著火中。時世有一辟支佛名曰迦羅，處在山中，晨來分衛暮輒還山。迦羅分衛來趣郊祠，長者婦見之忿然瞋恚，共捉迦羅撲著火中，舉身燋爛便現神足，飛昇虛空。眾女驚怖，泣淚悔過，長跪舉頭而自陳曰：『女人憃愚不識至真，群愚荒騃毀辱神靈，自惟過舋罪惡若山，願降尊德以消重殃。』尋聲即下而般泥洹，諸女起塔供養舍利。」 > Formerly, when the Buddha was at Anāthapiṇḍada's vihāra in Śrāvastī, he preached the Dharma for gods and humans. At that time, King Prasenajit had a widowed daughter named Vajrā (Jīngāng). Having been widowed young, she had returned home. Her parents took pity on her, building a separate palace and fine residences for her, and provided five hundred singing-girls to entertain her. Among them was an elderly maidservant named Dùshèng, who constantly went to the market to buy cosmetics, incense, and flowers. On one occasion, she saw an immense crowd of men and women, each carrying incense and flowers, going out of the city to visit the Buddha. She asked the passersby, "Where do you wish to go?" The crowd replied, "The Buddha has appeared in the world; he is the most venerated in the three realms, delivering sentient beings so that all attain nirvāṇa." Hearing this, Dùshèng felt joyful and pleased in her heart, thinking to herself, "To meet the Buddha in my old age is the merit of past lives!" She then used part of the money for incense to purchase fine flowers and followed the crowd to the Buddha's abode. She paid homage, stepped back, stood, scattered the flowers, and burned incense. After listening single-mindedly to the Dharma, she stopped by the market to pick up the incense. Because of the merit of hearing the Dharma and the fruition of her past deeds, the fragrance permeated far and wide, and its weight was double that of before. \[Her mistresses\] suspected her of being late and questioned her. Having embraced the Way, Dùshèng recounted the facts: "In the world there is a holy teacher, the most venerated in the three realms. He strikes the unsurpassed drum of the Dharma, shaking the three-thousandfold world. Countless people have gone to listen to the Dharma. I indeed followed along to listen to the Dharma, which is why I was delayed." When Vajrā and the others heard that the Bhagavat's exposition of the Dharma's meaning was profound and wonderful, unlike anything heard in the world, they felt awestruck and joyful in their hearts, sighing to themselves, "What sin have we committed that we alone have not heard it?" She at once said to Dùshèng, "Try to preach it for me." Dùshèng replied, "My person is lowly and my mouth impure; I dare not proclaim it right away. Please let me inquire further and receive \[instructions\], and then I will speak as commanded." They immediately sent her out, instructing her again: "Receive the protocol in full." Before Dùshèng returned, Vajrā and the attendant maidens waited anxiously in the courtyard like children waiting for their mother. The Buddha told Dùshèng, "When you return to preach the Dharma, many will be delivered. As for the etiquette of preaching the Dharma, first set up a high seat." Having received the instruction, Dùshèng proclaimed the holy directive in full. All rejoiced greatly, and each took off a robe, piling them up to make a high seat. Dùshèng bathed, and relying on the Buddha's spiritual power, preached the Dharma as appropriate. Vajrā and the more than five hundred others had their doubts resolved, destroyed their evils, and attained the path of a srotāpanna. The preaching of the Dharma was so captivating that they did not notice a fire breaking out. They all burned to death simultaneously and were immediately reborn in heaven. When the king arrived with his retinue wishing to extinguish the fire, he saw that they were already burned. After collecting their remains, encoffining them, and completing the funeral rites, he went to visit the Buddha. He bowed to the Buddha and stepped back to sit in his usual seat. The Buddha asked the king, "Where have you come from?" The king joined his palms and said, "My daughter Vajrā met with misfortune; without noticing, a fire broke out, and all from great to small were burned to ashes. I have just returned from encoffining them. I do not know what sin caused them to suffer this calamity by fire. May the Bhagavat please disclose what has not been heard." The Buddha told the great king, "In a past life, there was a city named Vārāṇasī. A śreṣṭhin's wife took five hundred maidservants to an important sacrificial site outside the city. Its rules were strict and inviolable: persons of other clans were not allowed to approach, regardless of whether they were kin or strangers; anyone who came was thrown into the fire. At that time, there was a pratyekabuddha named Kāla, who resided in the mountains; he would come in the morning to seek almsfood and return to the mountains at dusk. As Kāla was going about for alms, he approached the suburban sacrificial site. Seeing him, the śreṣṭhin's wife became furious with anger. Together, they seized Kāla and threw him into the fire. His entire body scorched, he immediately manifested supernatural power and flew up into the void. Terrified, the women wept, repented their fault, knelt for a long time, raised their heads, and confessed: 'We women are stupid and did not recognise the Utmost True One. In our crowd of foolish ignorance, we disgraced a spiritual being. Considering our transgression, our sin and evil are like a mountain. We pray you bestow your revered virtue to dispel this heavy calamity.' Hearing their voice, he at once descended and entered parinirvāṇa. The women erected a stūpa to make offerings to his relics." > — English (machine translation) (machine translation) ### [2.20](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.20) 佛為大王而說偈言： > The Buddha spoke this verse for the great king: > — English (machine translation) (machine translation) ### [2.21](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.21) 「愚憃作惡，不能自解，殃追自焚， 罪成熾然。愚所望處，不謂適苦， 臨墮厄地，乃知不善。」 > "The stupid fool commits evil, > Unable to understand it himself; > Calamity pursues him, burning himself, > And when the sin matures, it blazes forth. > Where the fool directs his hopes, > He does not consider it leading to suffering; > Only when on the brink of falling into a dire state > Does he realise it was unwholesome." > — English (machine translation) (machine translation) > “The fool and his fellows doing evil are unable to deliver themselves. Misfortune follows them with its certain burning. Their evil deeds must result, when they are completed, in entire destruction. The fool, whilst in the flesh, recognises not the misery he is entailing on himself; but when he sinks into the place of perdition, then he knows his own folly." > — Samuel Beal, Texts from the Buddhist Canon commonly known as Dhammapada, with accompanying narratives ### [2.22](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.22) 佛告大王：「爾時長者婦，今王女金剛是；五百侍女，今度勝等五百伎女是。罪福追人久無不彰，善惡隨人如影隨形。」 > The Buddha told the great king, "The śreṣṭhin's wife of that time was none other than the king's daughter Vajrā today; the five hundred attendant women were none other than the five hundred singing-girls including Dùshèng today. Calamity and merit pursue a person; after a long time, they are never not made manifest. Wholesomeness and unwholesomeness follow a person just as a shadow follows the form." > — English (machine translation) (machine translation) ### [2.23](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.23) 說是法時，國內大小信伏歡喜，咸歸三尊皆受五戒，即得道跡。 > When this Dharma was expounded, all in the state, high and low, were filled with faithful conviction and joy; all took refuge in the Three Jewels, received the five precepts, and attained the trace of the Way. > — English (machine translation) (machine translation) ### [2.24](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.24) 法句譬喻經明哲品第十四 > Chapter 14 of the Udānavarga: The Wise > — English (machine translation) (machine translation) ### [2.25](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.25) 昔有梵志其年二十，天才自然，事無大小過目則能，自以聰哲而自誓曰：「天下技術要當盡知，一藝不通則非明達也。」於是遊學無師不造，六藝雜術，天文地理，醫方鎮壓山崩地動，摴蒱博弈妓樂博撮，裁割衣裳文繡綾綺，厨膳切割調和滋味，人間之事無不兼達。心自念曰：「丈夫如此，誰能及者？試遊諸國摧伏觝對，奮名四海技術衝天，然後載功竹帛垂勳百代。」於是遊行往至一國，入市觀視，見有一人坐作角弓析筋治角，用手如飛作弓調快，買者諍前。即自念曰：「少來所學自以具足，邂逅自輕不學作弓，若彼鬪技，吾則不如矣，當從受學耳。」遂從弓師求為弟子，盡心受學。月日之中具解弓法，所作巧妙乃踰於師，布施財物奉辭而去。去之一國當渡江水，有一船師用船若飛，迴旋上下便疾無雙。復自念曰：「吾技雖多未曾習船，雖為賤術，其於不知宜當學之，萬技悉備。」遂從船師願為弟子，供奉盡敬竭力勞勤。月日之中知其逆順，御船迴旋乃踰於師，布施財物奉辭而去。復至一國，國王宮殿天下無雙，即自念曰：「作此殿匠，巧妙乃爾，自隱遊來偶不學之，若與競術必不勝矣，且當復學，意乃足耳。」遂求殿匠願為弟子，盡心供養執持斤斧。月日之間具解尺寸方圓規矩，雕文刻鏤木事盡知，天才明朗事輒勝師，布施所有辭師而去。周行天下遍十六大國，命敵捔技獨言隻步無敢應者，心自貢高曰：「天地之間誰有勝我者？」佛在祇洹遙見此人應可化度，佛以神足化作沙門，拄杖持鉢在前而來。梵志由來國無道法，未見沙門怪是何人？須至當問。須臾來到，梵志問曰：「百王之則未見君輩，衣裳制度無有此服，宗廟異物不見此器，君是何人，形服改常也？」沙門答曰：「吾調身人也。」復問：「何謂調身？」於是沙門因其所習而說偈言： > Formerly, there was a brahmacārin twenty years of age, whose natural talent was innate; matters great or small, he mastered them as soon as they met his eyes. Thinking himself clever and wise, he vowed, "I must know all arts and techniques under heaven to the utmost; if there is a single craft I do not master, I cannot be considered perspicacious." Thereupon he traveled to study, visiting every master. The six arts and miscellaneous crafts, astronomy and geography, medical prescriptions and warding off mountain collapses and earthquakes, dice and board games, musical entertainments and sleight of hand, tailoring garments, embroidering damask and silks, culinary slicing and balancing flavors—there was nothing among worldly human affairs that he did not master completely. He thought to himself, "A man such as this, who could equal me? I should travel through various kingdoms to subdue rivals, spreading my renown across the four seas with skills reaching to the heavens, and only then record my achievements on bamboo and silk, bequeathing my merits for a hundred generations." Thereupon he traveled abroad and arrived in a kingdom. Entering the marketplace to observe, he saw a man sitting making horn bows, splitting sinew and working horn, his hands moving like flight, crafting bows swiftly and well, while buyers vied to step forward. He at once thought to himself, "Since youth, what I have studied I considered complete, yet by chance I slighted this and did not learn to make bows. If he and I were to contest skills, I would not equal him; I must learn it from him." He then asked the bowmaker to accept him as a disciple, applying his whole mind to study. Within a matter of months and days, he fully understood the method of bowmaking, and what he produced was even more skillful than his master's. He gave away wealth and gifts, took his leave, and departed. Leaving for another kingdom, he had to cross a river. There was a boatman maneuvering a boat as if flying, wheeling upstream and downstream with unmatched speed and ease. He thought to himself again, "Though my skills are many, I have never practiced boating. Although it is a lowly craft, since I do not know it, I ought to learn it so that all myriad skills are complete." He then asked the boatman to accept him as a disciple, serving him with utmost reverence and exerting every ounce of toil. Within a matter of months and days, he knew the currents and counter-currents, and his steering and turning of the boat surpassed even his master's. He gave away wealth and gifts, took his leave, and departed. Arriving in yet another kingdom, the king's palace was peerless under heaven. He thought to himself, "The artisan who built this palace possesses such marvelous skill! Throughout my travels, I happened not to learn this. If I were to compete in crafts with him, I would surely not win; I must learn it as well, and only then will my mind be satisfied." He then sought out the palace artisan, wishing to be his disciple, serving him wholeheartedly and wielding the adze and axe. Within a matter of months and days, he fully understood dimensions, squares, circles, compasses, and carpenters' squares, carving and engraving, knowing all woodworking completely. With his innate talent bright and clear, his works invariably surpassed his master's. He gave away all he possessed, took leave of his master, and departed. Traveling throughout the realm, he traversed all the sixteen great kingdoms, challenging rivals to contest skills, speaking alone and walking unaccompanied, with no one daring to respond. In his heart, he grew arrogant, saying, "Between heaven and earth, who can surpass me?" At Jetavana, the Buddha saw from afar that this man was ready to be transformed and delivered. By means of his supernatural power, the Buddha transformed himself into a śramaṇa, who came walking ahead leaning on a staff and holding an alms bowl. In the country from which the brahmacārin came, there was no teaching of the Way; having never seen a śramaṇa, he wondered what sort of person this was, \[thinking,\] "When he arrives, I must ask him." A moment later, he arrived. The brahmacārin asked, "Among the standards of the hundred kings, I have never seen your kind; among the regulations of clothing, there are no robes like this; among the ancestral temple vessels, I have never seen such a bowl. What kind of person are you, whose appearance and attire deviate from the ordinary?" The śramaṇa replied, "I am one who disciplines his body." He asked again, "What does disciplining the body mean?" Thereupon the śramaṇa, drawing upon what he had practiced, spoke this verse: > — English (machine translation) (machine translation) > There was in old time a Brahmachārin just twenty years of age, who, being possessed of brilliant talent, foolishly thought that he could be instructed in no art or accomplishment common in the world. Taking his travels, therefore, he came to a country where he saw a fletcher making his arrows and shaping his bow; on seeing which he was convinced of his ignorance in this respect; and so also in another country, seeing a man building a ship, he was equally convinced; and so again when in another place he saw a man making a royal palace. Having learnt all these arts, and passed successively through sixteen countries, he came back to his own place, and boastfully asked, “Who is there in the world more acquainted with the arts than myself?” Buddha perceiving his capacity for conversion, changed himself into a Shaman, and coming where he resided, with his robes orderly arranged, and his begging-dish in his hands, stood before him. “And who are you?” said the Brahmachārin. “I am a man able to govern his body,” replied the Shaman. “And what is that? “inquired the other, on which the Shaman uttered these verses: > — Samuel Beal, Texts from the Buddhist Canon commonly known as Dhammapada, with accompanying narratives ### [2.26](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.26) 「弓匠調角，水人調船，巧匠調木， 智者調身。譬如厚石，風不能移， 智者意重，毀譽不傾。譬如深淵， 澄靜清明，慧人聞道，心淨歡然。」 > "The bowmaker shapes horn; > The boatman tames the boat; > The skillful carpenter carves wood; > The wise man disciplines his body. > Just as a solid rock > Cannot be moved by the wind, > So the mind of the wise is weighty; > Neither blame nor praise can shake it. > Just as a deep abyss > Is still, serene, and clear, > So the wise hearing the Way > Have their minds purified and full of joy." > — English (machine translation) (machine translation) > “The fletcher carves and adjusts the horn of which his bow is made; the pilot manages his ship; the architect hews his beams; the wise man governs his body (himself). For as, by way of simile, the solid rock is unshaken by the wind, so the wise man, grave of thought, quails not whether praised or blamed: just as a deep lake (is not easily stirred but remain) tranquil and still, so the wise man hearing the Law (way), his heart is quiet and at rest.” > — Samuel Beal, Texts from the Buddhist Canon commonly known as Dhammapada, with accompanying narratives ### [2.27](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.27) 於是沙門說此偈已，身昇虛空還現佛身，三十二相、八十種好，光明洞達照曜天地，從虛空來下，謂其人曰：「吾道德變化，調身之力也。」於是其人五體投地，稽首問曰：「願聞調身，其有要乎？」佛告梵志：「五戒十善、四等六度、四禪三解脫，此調身之法也。夫弓船木匠六藝奇術，斯皆綺飾華譽之事，蕩身縱意生死之路也。」梵志聞之，欣然信解願為弟子。佛言：「沙門善來！」鬚髮自墮即成沙門。佛重為說四諦八解之要，尋時即得阿羅漢道。 > When the śramaṇa had spoken this verse, his body ascended into the void and revealed his Buddha body, endowed with the thirty-two marks and eighty minor characteristics, his radiance penetrating and illuminating heaven and earth. Descending from the void, he said to the man, "My moral power and transformations are the power of disciplining the body." Thereupon the man threw his five limbs to the ground, touched his head to the ground, and asked, "I wish to hear about disciplining the body; are there essentials to it?" The Buddha told the brahmacārin, "The five precepts, the ten wholesome deeds, the four immeasurables, the six perfections, the four dhyānas, and the three liberations—these are the methods of disciplining the body. Bowmaking, boating, carpentry, and the six arts and wondrous techniques are all matters of ornate embellishment and superficial reputation, paths that dissipate the body and indulge the mind, leading to birth and death." Hearing this, the brahmacārin joyfully believed and understood, and wished to become a disciple. The Buddha said, "Ehi bhikṣu!" His beard and hair fell off naturally, and he immediately became a śramaṇa. The Buddha expounded the essentials of the four noble truths and the eight liberations for him again, and he forthwith attained the path of an arhat. > — English (machine translation) (machine translation) > The Shaman having recited these verses, by his supernatural power raised himself in the air, and exhibited the thirty-two superior signs of Buddha's person, on which the Brahmachārin was converted, and obtained the fruit of Rahatship. > — Samuel Beal, Texts from the Buddhist Canon commonly known as Dhammapada, with accompanying narratives ### [2.28](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.28) 昔佛在舍衛國。有山民村五六十家，去國五百里，村中有一貧家，其主人婦懷妊十月雙生二男，甚大端政無比，父母愛之便為作字，一名雙德，二名雙福。生五六十日，其父放牛來還，懈息却臥床上，其母出田拾薪未還，此二小兒左右顧視不見父母，便共相責。語一人言：「前世之時垂當得道，正坐愚意謂命可常，退墮生死不可計劫，今乃得生此貧家作子，穰草之中以氈褐自覆，食飲麤惡纔自支身，如此至久云何得道？皆坐前世戀慕富貴，放身散意快樂須臾，從爾以來長塗受苦，如今憂惱當何恃怙？」一人答曰：「我爾時小難一時之懃，不竟精進，而令數世遭諸苦患，此是自為非父母作也，但共當之，復何所言？」父聞二子相責如是，甚大怪之，謂呼是鬼祟來生災變，云何數十日小兒乃作此言？恐其後日殺親滅族，曼小未大宜當殺之。其父驚出閉門捨去，到田取薪欲燒殺之。其母來還，問夫用此薪為？夫言：「甚大可怪所說如是，此似是鬼，必破人門族，以其曼小欲燒殺之。」其母聞此，意中愕然猶豫未信，小停數日更聽其言。至明日夫婦俱出於戶外，潛聽二兒在內相責如故，夫婦重共聞之，甚怪所以，便共集薪密欲燒之。佛以天眼見此夫婦欲燒殺二子，愍其可憐，宿福應度，往到其村普放光明，天地大動，山川樹木皆作金色；村中大小驚到佛所，為佛作禮莫不歡喜，知佛至神三界無比。佛到雙生小兒家，二兒見佛光明喜踊難量，父母又驚，各抱一子將至佛所，問佛世尊：「此小兒生來五六十日，所說如是，甚共怪之，恐作禍害欲火燒殺之，正值佛來未及得燒。不知此小兒為是何等鬼魅也？唯願解說是何災怪？」小兒見佛踊躍歡喜，佛見小兒大笑，口出五色光普照天地。佛告小兒父母及村人大小：「此二小兒非是鬼魅，福德之子。前迦葉佛時曾作沙門，少小共為朋友，同志出家各自精進，臨當得道，欻起邪想共相沮敗，樂世榮華恃福生天，下為侯王國主長者，欻起是想便墮退轉不得涅槃。更此生死，彌連劫數常相鈎牽，輒共雙生。遭我世時，今始乃生。已往供養佛功德故，餘福應度罪滅福生，自識宿命，是以世尊故來度之，我不度者橫為火所燒。」 > In the past, when the Buddha was in Śrāvastī, there was a mountain village of fifty or sixty households located five hundred li from the kingdom. In the village, there was a poor household whose master's wife, after ten months of pregnancy, gave birth to twin sons. They were exceptionally handsome and beyond compare. The parents cherished them and gave them names: one was named Twin Virtues, and the other Twin Blessings. When they were fifty or sixty days old, their father returned from grazing the oxen, and being tired, he lay down on the bed to rest. Their mother had gone out into the fields to gather firewood and had not yet returned. These two infants looked around to their left and right, and seeing neither parent, they began reproaching each other. One said to the other, "In our previous lives, we were on the verge of attaining the Way. Only because of our foolish thought—assuming life could be permanent—did we fall back into birth and death for unreckonable kalpas. Only now have we been born into this poor house as sons, covering ourselves with felt and coarse hemp amid stalks of straw, with crude, foul food and drink scarcely enough to support the body. After so long a time like this, how shall we attain the Way? It was all because in our past lives we longed for wealth and noble status, indulging our bodies and scattering our minds for a moment's pleasure. Ever since then, we have suffered along a long road; in our present sorrow and distress, on what can we rely?" The other replied, "At that time I was daunted by a moment's toil and did not complete my vigor, thereby causing us to encounter various sufferings and calamities over several lives. This was our own doing, not done by our parents. We must simply bear it together; what more is there to say?" Hearing his two sons reproaching each other like this, the father was extremely shocked. He thought it must be a demonic haunting bringing calamity and wonders: how could infants of only tens of days speak such words? Fearing that in the future they would kill their parents and wipe out the clan, \[he thought\] it best to kill them while they were still small and not yet grown. Startled, the father rushed out, locked the door, abandoned the house, and went to the fields to gather firewood, wishing to burn them to death. The mother returned and asked her husband what he was using this firewood for. The husband said, "Something most strange happened; they spoke such words! These seem to be demons, bound to ruin our family and clan. Since they are still small, I wish to burn them to death." Hearing this, the mother was astonished in her mind and, hesitant and disbelieving, \[said\], "Wait a few days and listen to their words again." The next day, the husband and wife both went outside the door and secretly listened to the two infants inside reproaching each other as before. The husband and wife heard it together once more and were greatly bewildered by the cause; thereupon, they gathered firewood together, secretly intending to burn them. With his divine eye, the Buddha saw that this husband and wife wished to burn their two sons to death. Pitying them and knowing their past merit was ripe for deliverance, he went to their village and radiated light everywhere. Heaven and earth shook violently, and the mountains, streams, and trees all turned golden. Young and old in the village were startled and came to the Buddha's place; all prostrated before the Buddha, and none were not joyful, knowing the Buddha to be supremely divine and matchless in the three realms. The Buddha arrived at the house of the twin infants. Seeing the Buddha's radiant light, the two infants leapt with joy beyond measure. The parents were also amazed. Each carrying one child, they brought them to the Buddha's place and asked the Buddha, the Bhagavat, "These infants have been born for only fifty or sixty days, yet they speak like this. We were exceedingly bewildered by it, and fearing they would cause ruin and disaster, we wished to burn them to death with fire. Just then the Buddha arrived before we could burn them. We do not know what kind of demonic specters these infants are. We only pray you will explain what kind of calamity or prodigy this is." The infants, seeing the Buddha, leapt with joy, and the Buddha, seeing the infants, smiled broadly, his mouth emitting five-colored light that shone everywhere throughout heaven and earth. The Buddha told the infants' parents as well as the young and old of the village: "These two infants are not demonic specters, but sons of merit and virtue. Formerly, in the time of Kāśyapa Buddha, they were śramaṇas. They were friends from their youth, left the household life with a common aspiration, and each applied themselves with vigor. When they were on the verge of attaining the Way, wrong thoughts suddenly arose and they discouraged each other: delighting in worldly glory and relying on their merit, \[they wished\] to be born in the heavens and descend as feudal lords, kings, rulers, and śreṣṭhins. Suddenly giving rise to this thought, they fell back and failed to attain nirvāṇa. Passing through this birth and death, continuously linked over kalpas, they were always bound to each other, invariably born together as twins. Meeting my age, only now have they been born. Because of their past merit in making offerings to a Buddha, their remaining merit is ripe for deliverance: their transgressions are exhausted, their merit has arisen, and they naturally recall their past lives. For this reason, the Bhagavat has deliberately come to deliver them; had I not delivered them, they would have been burned to death by fire in vain." > — English (machine translation) (machine translation) > In old times, when Buddha was residing in Śrāvastī, there was a village about 500 li off, in which dwelt some fifty or sixty families (mountain people). Amongst these there was a certain poor man and his wife, to whom had been born two boys (twins), very lovely to behold, and of incomparable grace. The one they called “Grace" (tih), the other “Fortunate" (fuh). Now it so happened one day the father had returned from his work, and lain down on his bed to rest, whilst the mother was still in the fields. The two children, who were then only seven or eight weeks old, not seeing their father, began to speak reproachfully one with the other, because they were born in such circumstances as they were, and had to fare so badly as they did. The father, overwhelmed with astonishment at hearing the children talking thus, and thinking that they were demons in human shape, resolved to kill them and burn their bodies. Accordingly, he went out into the fields to gather wood for the purpose, and meeting his wife he told her all about it. On this the mother, moved with pity, and scarce believing the truth of the matter, begged a respite for the children for a few days. On the morrow she herself went outside the dwelling and listened, when lo! she heard the children reproaching one another as before. On this, being persuaded that they were demons in children's form, she consented to the course usual in these cases, that they should be burned (either “burned alive,” or “killed and burned"). At this time Buddha, knowing the circumstances of the case, transported himself to the village, and, resplendent with glory, lit up the place and all the surrounding country with the brightness of his presence. On this the villagers, and especially the parents of the children, came near to worship him. On seeing the parents, and hearing their account of the children, Buddha smiled, and from his mouth proceeded the five-coloured rays that shone through heaven and earth, and then he related the history of the twins, how that they had been disciples of Kāśyapa Buddha, and were in a fair way to arrive at perfect deliverance, when by mutual conversation on heretical doctrines they had hindered their escape, and had continued to be born, at one time in high degree, at another time in poverty, and at last as the twins of the poor people before him; and then the World-honoured recited these gāthas: > — Samuel Beal, Texts from the Buddhist Canon commonly known as Dhammapada, with accompanying narratives ### [2.29](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.29) 於是世尊即說偈言： > Thereupon the Bhagavat spoke this verse: > — English (machine translation) (machine translation) ### [2.30](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.30) 「大人體無欲，在所照然明， 雖或遭苦樂，不高現其智。 大賢無世事，不願子財國， 常守戒慧道，不貪邪富貴。 智人知動搖，譬如沙中樹， 朋友志未強，隨色染其素。」 > "Great people are inherently free of desire; > Wherever they are, they shine brightly. > Though they may meet with suffering or pleasure, > They do not display their wisdom arrogantly. > The greatly virtuous have no worldly concerns; > They do not wish for children, wealth, or kingdoms. > Ever upholding the path of precepts and wisdom, > They do not crave improper wealth or nobility. > The wise know that \[the worldly\] are wavering, > Just like a tree growing in sand: > If friends' resolve is not strong, > They take on the dye of whatever color they touch." > — English (machine translation) (machine translation) > “The great man is entirely free from covetous desire—he dwells in a place of light himself enlightened. Although perchance he meet with sorrow, he rejoices; without ostentation, he exhibits his wisdom. The wise man (bhadra) concerns himself with no worldly business; he desires neither wealth, children, or possessions (land), always carefully observing the precepts, and walking in the way of supreme wisdom, he hankers not after strange doctrine (or wealth or honour). The wise man, knowing the character of instability, as a tree in the midst of sand (uses every effort) to change his friend whose mind is unfixed, and to bring him back from impurity to virtue (purity).” > — Samuel Beal, Texts from the Buddhist Canon commonly known as Dhammapada, with accompanying narratives ### [2.31](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.31) 佛說是時，小兒見佛其身即踊，如八歲小兒，即作沙彌，得羅漢道。村人大小見佛光相，又見小兒形變踊大，皆大歡喜，得須陀洹道，父母疑解，亦得法眼。 > When the Buddha spoke this, the infants saw the Buddha and their bodies instantly leapt up, becoming like eight-year-old boys. They immediately became novice monks and attained the way of an arhat. The villagers, young and old, saw the Buddha's radiant signs and saw the infants' forms transform and leap up into growth; they all rejoiced greatly and attained the way of the srotāpanna. The parents' doubts were resolved, and they also attained the dharma-eye. > — English (machine translation) (machine translation) > On hearing: these lines, the children were able to enter as Samaneras into the assembly, and the parents and other villagers entered the paths. > — Samuel Beal, Texts from the Buddhist Canon commonly known as Dhammapada, with accompanying narratives ### [2.32](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.32) 法句譬喻經羅漢品第十五 > Udānavarga: Chapter 15, The Arhat > — English (machine translation) (machine translation) ### [2.33](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2.33) 昔有一國名曰那梨，近南海邊，其中人民採真珠栴檀以為常業。其國有一家兄弟二人，父母終亡欲求分異，家有一奴名曰分那，年少聰了，賈販市買入海治生無事不知，居家財物分為一分，以奴分那持作一分，兄弟擲籌弟得分那，止將妻子空手出舍。時世飢儉唯得分那，恐不相活以為愁憂。時奴分那白大家言：「願莫愁憂，分那作計月日之中當令勝兄。」大家言：「若審能爾者，放汝為良人。」大家夫人有私珠物，與分那作本。時海潮來，城內人民至水邊取薪。分那持珠物出至城外，見一乞兒負薪，薪中有牛頭栴檀香，可治重病，一兩直千兩金，時世有一不可常得。分那識之，以金錢二枚買得持歸，破作數十段。時有長者得重病，當須此牛頭栴檀香二兩合藥，求不能得。分那持往，即得二千兩金。如是賣盡，所得不訾，富兄十倍。大家感念分那之恩，不違言誓放為良人，隨意所樂。於是分那辭行學道，到舍衛國為佛作禮長跪白佛：「所出微賤，心樂道德，唯願世尊垂慈濟度。」佛言：「善來分那！」頭髮自墮法衣著身，即成沙門，佛為說法，尋得羅漢道。坐自思惟：「今得六通，存亡自由，皆主人之恩，今當往度并化國人。」於時分那往到本國，至主人家，主人歡喜請坐設食，食訖澡手飛昇虛空，分身散體半出水火，光明洞達，從上來下告主人曰：「此之神德皆是主人放捨之福，往到佛所所學如是。」主人答曰：「佛之神化微妙乃爾，願見世尊受其教訓。」分那答曰：「但當志心供設饌具，佛三達智必自來矣。」即便設供宿昔已辦，向舍衛國稽首長跪燒香請佛：「唯願屈尊廣度一切。」佛知其意，即與五百羅漢，各以神足往到其舍。國王人民莫不敬肅，來至佛所五體投地，却坐王位，食畢澡訖，佛為主人及王官屬廣陳明法，皆受五戒為佛弟子。起住佛前歎分那曰：「在家精勤，出家得道，神德高遠家國蒙度，我當云何以報其恩？」 > In the past, there was a kingdom named Nārī near the shore of the southern sea, whose people made their living by gathering real pearls and sandalwood as their regular profession. In that country, there was a family of two brothers. When their parents died, they wished to divide their property. The family had a slave named Puṇṇa, young and intelligent, who engaged in commerce and buying and selling, went to sea to make a living, and knew every matter. The household's property and goods were divided into one share, and the slave Puṇṇa was made one share. The brothers cast lots; the younger brother got Puṇṇa, and taking only his wife and children, he left the house empty-handed. At that time, there was famine and dearth, and having obtained only Puṇṇa, he worried that they could not support themselves. At that time, the slave Puṇṇa said to his master, "Please do not worry. Puṇṇa will devise a plan to make you surpass your elder brother within a month's time." The master said, "If you can truly do so, I will release you as a free person." The master's wife had some personal pearls and gave them to Puṇṇa as capital. At that time, the ocean tide came in, and the people of the city went to the water's edge to gather firewood. Puṇṇa took the pearls and went outside the city, where he saw a beggar carrying firewood. In the firewood, there was ox-head candana incense, which could cure serious illnesses; one ounce was worth a thousand ounces of gold, and in that era it was rarely found and could not be obtained regularly. Puṇṇa recognized it and bought it with two gold coins, took it back, and split it into several tens of pieces. At that time, a śreṣṭhin fell gravely ill and needed two ounces of this ox-head candana incense to compound medicine, but could not find any upon seeking. Puṇṇa took it there and immediately obtained two thousand ounces of gold. Selling it all out in this manner, what he acquired was beyond measure, making him ten times richer than the elder brother. The master was grateful for Puṇṇa's kindness, did not go back on his word and oath, and released him as a free person to go wherever he pleased. Thereupon Puṇṇa took his leave to practice the Way. He went to Śrāvastī, bowed to the Buddha, knelt on both knees, and said to the Buddha, "My origin is humble and base, but my mind delights in morality and virtue. I only pray that the Bhagavat will extend his compassion to deliver me." The Buddha said, "Come, Puṇṇa! (ehi Puṇṇa)" His hair fell away on its own, the robes of the Dharma wrapped around his body, and he immediately became a śramaṇa. The Buddha preached the Dharma for him, and soon he attained the way of an arhat. Sitting and contemplating within himself, \[he thought\], "Now that I have attained the six supernatural knowledges and am free in living and dying, it is all due to my master's kindness. I should now go to deliver him, as well as transform the people of the kingdom." At that time, Puṇṇa went back to his home country and arrived at his master's house. The master rejoiced, invited him to sit, and set out food. When the meal was finished and he had washed his hands, \[Puṇṇa\] flew up into empty space, divided and multiplied his body, half-emitting water and half-emitting fire, his brilliance penetrating through. Coming down from above, he said to his master, "These spiritual virtues are entirely the merit of the master's releasing and letting me go. What I studied upon going to the Buddha's place is like this." The master replied, "The Buddha's spiritual transformations are as subtle and wondrous as this! I wish to see the Bhagavat and receive his instructions." Puṇṇa replied, "Just prepare the food and provisions with a devoted mind; the Buddha with his knowledge of the three clear insights will surely come on his own." Thereupon, he prepared the offerings, and having completed them overnight, he turned toward Śrāvastī, prostrated himself, knelt on both knees, burned incense, and invited the Buddha, "I only pray that you will deign to come and broadly deliver all." The Buddha knew his intention, and together with five hundred arhats, each using their supernatural powers, went to his house. The king of the country and his people were all reverent and solemn; they came to the Buddha's place, prostrated themselves with the five limbs to the ground, and retreated to sit according to royal protocol. When the meal was finished and washing completed, the Buddha broadly explained the luminous Dharma for the master, the king, and his officials; they all received the five precepts and became disciples of the Buddha. Rising and standing before the Buddha, they praised Puṇṇa, saying, "At home he was diligent; leaving home he attained the Way. His spiritual virtues are lofty and far-reaching, and both our family and state have been delivered. How can we repay his kindness?" > — English (machine translation) (machine translation) > In old time there was a country called Na-lai (Nara), near the Southern Sea, in which the people gained their livelihood by seeking for pearls and selling sandalwood. It happened that there were two brothers in this country, whose parents being dead, they agreed to separate and seek their several fortunes. One of them had a slave called Fun-na (Pūrna) of very quick intellect, who went out on his journey to seek for some profitable adventure for his master. Having made considerable gain by the sale of some ox-head sandal-wood, he came to Śrāvastī, and meeting with Buddha, was converted and became a Rahat. Returning then to his own people, and exhibiting before them the wonderful powers he possessed—viz., of ascending into the air, and causing water and fire to proceed from his person—he led many of them to become disciples, and finally, at their entreaty, Buddha himself came to convert the King, on which occasion the World-honoured uttered these stanzas: > — Samuel Beal, Texts from the Buddhist Canon commonly known as Dhammapada, with accompanying narratives _First 33 of 74 passages. [Read on](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2)_ ## Translations (2) - [Texts from the Buddhist Canon commonly known as Dhammapada, with accompanying narratives](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju~en-beal.12.p4) — Samuel Beal, English - [English (machine translation)](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju~en-mt.2.1) — English, machine translation ## Linked texts (5) - [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122.21.57) — 道世, Classical Chinese - [法句經](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-weiqinan.1.49) — Classical Chinese - [經律異相](https://indike.org/pramana/in.bauddha.taisho.2121.30.10) — Classical Chinese - [諸經要集](https://indike.org/pramana/in.bauddha.taisho.2123.6.29) — Classical Chinese - [法集要頌經](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-tianxizai.1.30) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*zh-faju.2) · Pramāṇa