Udanavarga 3: 法句譬喻經卷第三

3.1

晉世沙門法炬共法立譯

Translated jointly by the Śramaṇas Faju and Fali of the Jin Dynasty

3.2

喻老耄品第十九

Chapter 19: Parables of Old Age

3.3

昔佛在舍衛國祇樹精舍，食後為天人、帝王臣民、四輩弟子說甘露法。時有遠方長老婆羅門七人，來至佛所，稽首於地，叉手白佛言：「吾等遠人伏聞聖化，久當歸命而多諸礙，今乃得來覲覩聖顏，願為弟子得滅眾苦。」佛即受之悉為沙門，即令七人共止一房。然此七人覩見世尊，尋為得道不惟無常，共坐房中但思世事，小語大笑不計成敗，命日促盡不與人期，但共喜笑迷意三界。佛以三達智知命欲盡，佛哀愍之，起至其房而告之曰：「卿等為道當求度世，何為大笑也？一切眾生以五事自恃。何謂為五？一者恃怙年少，二者恃怙端政，三者恃怙多力，四者恃怙財富，五者恃怙貴姓。卿等七人小語大笑，為何所恃？」

Once the Buddha was in the Jetavana vihāra in the kingdom of Śrāvastī. After the meal, he preached the nectar-like Dharma for devas, humans, kings, ministers, commoners, and the fourfold assembly of disciples. At that time, there were seven elderly brāhmaṇas from distant regions who came to the Buddha's place. They bowed their heads to the ground, clasped their hands, and addressed the Buddha, saying: "We are men from afar who have heard of your sagely transformation with submission. We should have taken refuge long ago, but there were many hindrances. Only now have we been able to come and behold your sagely countenance. We wish to become your disciples and attain the extinction of all suffering." The Buddha immediately accepted them, and all became śramaṇas. He ordered the seven men to stay together in one room. However, having seen the Bhagavat, these seven men soon thought they had already attained the Way; they did not contemplate impermanence, and sitting together in the room, they only thought about worldly affairs. Whispering and laughing loudly, they did not consider success or ruin. Life diminishes and draws to a close by the day, granting no promise to human beings, yet they merely rejoiced and laughed together, their minds confused by the three realms. Through his knowledge of the three clear insights, the Buddha knew that their lives were about to end. Pitying them, the Buddha arose, went to their room, and told them: "You have left household life for the Way and should seek liberation from the world; why do you laugh so loudly? All sentient beings rely upon five things. What are the five? The first is relying upon youth; the second is relying upon handsome features; the third is relying upon great strength; the fourth is relying upon wealth; the fifth is relying upon noble birth. You seven men whisper and laugh loudly—what is it that you rely upon?"

Buddha was residing in the Jetavana, at Śrāvastī. After having eaten, he began to preach the Law of Eternal Life for the benefit of gods and men, in the presence of the King and his ministers. At this time there were seven men, Brahmans, who had come from a distance, and having bowed at the feet of the World-honoured one, besought him to allow them to dwell near him, and hear his instructions. Having had the permission, they were assigned an upper chamber as their dwelling-place. Having retired there, they began to talk together and laugh loudly. On hearing this, Buddha went to them, and opened his mouth in these words :—

3.4

於是世尊即說偈言：

Thereupon the Bhagavat spoke this verse:

3.5

「何喜何笑？念常熾然，深蔽幽冥，
不如求定。見身形範，倚以為安，
多想致病，豈知不真？老則色衰，
病無光澤，皮緩肌縮，死命近促。
身死神從，如御棄車，肉消骨散，
身何可怙？」

"Why joy? Why laughter?
When thoughts constantly burn fiercely,
Deeply veiled in gloomy darkness,
Is it not better to seek concentration?
Seeing the form and frame of the body,
One relies on it and deems it secure;
Many thoughts bring about sickness—
How could one fail to know it is unreal?
In old age, physical appearance declines;
In sickness, there is no luster;
The skin loosens and muscles shrivel;
The end of life draws swiftly near.
When the body dies, the consciousness departs,
Like an abandoned cart with no driver;
Flesh melts away and bones scatter—
How can the body be relied upon?"

“What (room for) mirth, what (room for) laughter, remembering the everlasting burning (or fire). Surely this dark and dreary (world) is not fit for one to seek security and rest in. Behold this body in its fashioning; what reliance can it afford as a resting-place, filled with crowded thoughts, liable to every disease. Oh! how is it men do not perceive its false appearances? When old, then its beauty fades away; in sickness, what paleness and leanness—the skin wrinkled, the flesh withered, death and life both conjoined. And when the body dies, and the spirit flees, as when a royal personage rejects a (broken) chariot, so do the flesh and bones lie scattered and dispersed. What reliance, then, can one place on the body?”

3.6

佛說偈已，七比丘意解望止，即於佛前得阿羅漢道。

When the Buddha finished speaking the verse, the understanding of the seven bhikṣus opened and their desires ceased; immediately in front of the Buddha they attained the way of the arhat.

On hearing these words, the Brahmans became sobered and thoughtful, and finally attained to the condition of Rahats.”

3.7

昔佛在舍衛精舍，為諸天人帝王說法。時有婆羅門村，五百餘家中有五百年少婆羅門，修婆羅術，為人憍慢不敬長老，貢高自貴以此為常。五百梵志欻自議言：「沙門瞿曇自稱為佛，三達權智無敢共論者。吾等可共請求論議，事事詰問知為何如。」即辦供具往請佛來。佛與諸弟子往到梵志村中，坐畢行水食訖澡手。時有長老梵志夫婦二人，於此村中共行乞丐，佛知其本大富無數曾作大臣，佛即問諸年少梵志：「汝等識長老婆羅門不？」皆言：「曾識。」又問：「本為何似也？」曰：「本為大臣財富無數。」「今者何故復行乞丐？」皆言：「散用無道是以守貧。」佛告諸婆羅門：「世有四事人不能行，行者得福不致此貧。何謂為四？一者年盛力壯慎莫憍慢，二者年老精進不貪婬妷，三者有財珍寶常念布施，四者就師學問聽受正言。如此老公不行四事，謂之有常不計成敗，一旦離散，譬如老鵠守此空池，永無所獲。」

Once the Buddha was in the Jetavana vihāra in Śrāvastī, preaching the Dharma for devas, humans, and kings. At that time, there was a brāhmaṇa village of over five hundred households, in which were five hundred young brāhmaṇas. They cultivated brāhmaṇa arts, were arrogant, did not respect elders, and took being haughty and considering themselves noble as their constant practice. The five hundred brahmacārins suddenly discussed among themselves, saying: "The śramaṇa Gautama claims to be the Buddha; in the three knowledges and expedients of wisdom, none dare to debate with him. We may request a debate together, questioning him about every matter to see what he is like." They immediately prepared offerings and went to invite the Buddha to come. The Buddha and his disciples went to the village of the brahmacārins. When the sitting was finished, water was presented, and after the meal, they washed their hands. At that time, an elderly brahmacārin husband and wife were begging together in this village. The Buddha knew that originally they had been boundlessly wealthy and had once served as great ministers. The Buddha then asked the young brahmacārins: "Do you know this elderly brāhmaṇa?" They all said: "We have known him." He asked again: "What was he like originally?" They said: "He was originally a great minister with boundless wealth." "For what reason is he now begging?" They all said: "He squandered and spent without restraint, and for this reason he lives in poverty." The Buddha told the brāhmaṇas: "There are four things in the world that people fail to practice; those who practice them obtain blessings and do not incur such poverty. What are the four? First, when in the prime of youth and strength, be cautious not to be arrogant; second, when old in age, be diligent and not greedy for lustful indulgence; third, when possessing wealth and precious treasures, constantly remember to practice generosity; fourth, approach teachers for learning, and listen to and accept correct words. This old man did not practice these four things; he thought he was permanent and did not consider success or ruin. Once it all dispersed, he was like an old heron guarding this empty pond, forever obtaining nothing."

In days of old, when Buddha was residing in the Jetavana, at Śrāvastī, preaching the Law for the good of Devas and men, at this time there was a Brahman village, consisting of some five hundred or more families, in which were also five hundred young Brahman students training themselves in the secret lore of their caste, and filled with disdain for all others, without any reverence for old age or superior rank. Now these five hundred youths, vaunting their own powers of investigating truth, spoke thus: “As for this Shaman Gotama, he does but self-style himself Buddha; his talents reach but little way compared with ours; we ought to challenge him to come here and dispute with us.” Accordingly, they sent one to challenge him; and so Buddha, with all his disciples, came to the place, and having sat down beside some running water, they ate their food and washed their hands. At this time an old Brahman and his wife passed along through the village, begging their food. Buddha, knowing that formerly this old man had been very rich, and one of the chief ministers of the kingdom, he immediately turned to the young Brahmans, and asked them whether they knew who this old man was? They all answered at once, “We know perfectly.” And then Buddha inquired again, “And who is he?” They said, “He was formerly a great minister, and very rich.” “Then how is it (Buddha asked) he is now begging his food?” To which they replied, “Because he took no care of his money, and was foolish in using it, he is now poor.” Then Buddha said, “Brahmans! there are four things in the world difficult to do; those who can do them shall certainly obtain much happiness (merit), and escape poverty. And what are the four? First, when in the heyday of youth not to be disdainful; secondly, when advancing in years to give up thoughts about pleasure (sensual indulgence); thirdly, when rich, to be ever mindful of charity; fourthly, to give respectful attention to the words of a wise teacher. It is for want of observing these four rules that this old Brahman (gentleman) has come to his present condition, and is like an old stork sitting beside a dried-up pond. And then the World-honoured added these stanzas, and said :—

3.8

於是世尊即說偈言：

Thereupon the Bhagavat spoke this verse:

3.9

「晝夜慢惰，老不止婬，有財不施，
不受佛言。有此四蔽，為自侵欺，
咄嗟老至，色變作耄。少時如意，
老見蹈踐，不修梵行，又不富財，
老如白鵠，守斯空池，既不守戒，
又不積財，老羸氣竭，思故何逮？
老如秋葉，行穢鑑錄，命疾脫至，
不容後悔。」

"Day and night arrogant and indolent,
Old yet not halting lust,
Possessing wealth yet not practicing generosity,
Not accepting the Buddha's words—
Having these four obscurations,
One cheats and harms oneself.
Alas, old age arrives;
The appearance changes to decrepitude.
In youth, everything was as one wished;
In old age, one is trampled upon.
Neither cultivating the brahmacarya,
Nor accumulating wealth,
In old age one is like a white heron,
Guarding this empty pond.
Neither keeping the precepts,
Nor gathering wealth,
Old, feeble, with energy exhausted,
What can thinking of the past achieve?
Old age is like autumn leaves;
Deeds and defilements are reflected and recorded.
Life swiftly departs and ends;
It leaves no room for regret."

“To be constantly (morning and night) disdainful and supercilious, when old still to be lustful, having wealth to be niggardly, to reject the words of Buddha—these four propensities, what miseries do they bring; and, alas! when old age comes (how do they add to), the withered form and the worn-out appearance! The man who, when young, pleases himself, when old shall be trodden down. Not walking continently (in mature years), riches shall slip from him (when old)—even as the white stork that sits alone by the dried-up pool, so he who has disregarded the Rules of a Moral Life shall come to poverty. Old and feeble, with exhausted powers—what good can follow anxious thought. When old, like autumn leaves, decayed and without covering, life ebbed out and dissolution at hand, little good repentance then!”

3.10

佛告梵志：「世有四時，行道得福得度，可免眾苦。何謂為四？一者年少有力勢時，二者富貴有財物時，三者得遇三尊好福田時，四者當計萬物憂離散時。行此四事，所願皆獲，必得道跡。」

The Buddha told the brahmacārins: "There are four times in the world when practicing the Way yields blessings and liberation, by which one may escape all sufferings. What are the four? First, when one is young and has strength and influence; second, when one is wealthy, noble, and possesses property; third, when one encounters the Three Jewels, which are excellent fields of merit; fourth, when one contemplates that the myriad things will be sorrowfully separated and dispersed. By practicing these four things, all that one wishes for will be attained, and one will surely attain the trace of the Way."

And then Buddha added—"There are four opportunities given to every one who is leading a religious life, to attain deliverance and to avoid sorrow; and what are the four? First, when young and capable of high moral resolves secondly, when rich and possessed of means; thirdly, when happy enough to gain the knowledge of the three honourable ones, and so have the opportunity of widening one's capabilities of merit; fourthly, when by experience a man has learned the vanity of earthly things, to act accordingly. Those who avail themselves of these opportunities will in the end certainly attain wisdom;” and then the World-honoured one added these stanzas:—

3.11

於是世尊重說偈言：

Thereupon the Bhagavat spoke verses again:

3.12

「命欲日夜盡，及時可勤力，
世間諦非常，莫惑墮冥中。
當學然意燈，自練求智慧，
離垢勿染污，執燭觀道地。」

"Life diminishes day and night;
While there is still time, one should be diligent.
The world is truly impermanent;
Do not be deluded and fall into darkness.
One should learn to light the lamp of the mind,
Cultivate oneself to seek wisdom,
Leave behind defilement and not become stained,
And holding the torch, contemplate the stages of the Way."

“Day and night, striving to get rid of fleshly desires, and at the right opportunity putting forth earnest effort; discovering the truth that all things are impermanent—such a man shall never fall into the pit of destruction. Aiming to learn how to kindle the lamp of reflection, and seeking in the light of experience supreme wisdom (prajñā), removing all defilements, and avoiding pollution, by this light a man shall discover the ground of escape (Bōdhi)."

3.13

佛說是時，放大光明照曜天地，五百年少梵志，因此心解衣毛為竪，起禮佛足白佛言：「歸命世尊，願為弟子。」佛言：「善來比丘！」即成沙門得羅漢道。村人大小皆得道迹，莫不歡欣。

When the Buddha spoke this, he emitted a great light that illuminated heaven and earth. Because of this, the minds of the five hundred young brahmacārins were opened and their hair stood on end. They arose, bowed to the Buddha's feet, and addressed the Buddha, saying: "We take refuge in the Bhagavat, and wish to become disciples." The Buddha said: "Ehi bhikṣu!" They immediately became śramaṇas and attained the way of the arhat. The villagers, both old and young, all attained the trace of the Way, and there was none who did not rejoice.

The World-honoured having uttered these words, caused the glory of his person to manifest itself, and in consequence the young Brahmans were convinced of his character, and besought permission to enter the church, and at length arrived at perfect deliverance (the condition of Rahats).

3.14

法句譬喻經愛身品第二十

Chapter 20: Cherishing the Body

3.15

昔有一國名多摩羅，去城七里有精舍，五百沙門常處其中，讀經行道。有一長老比丘名摩訶盧，為人闇塞，五百道人傳共教之，數年之中不得一偈，眾共輕之不將會同，常守精舍勅令掃除。後日國王請諸道人入宮供養，摩訶盧比丘自念言：「我生世間闇塞如此，不知一偈人所薄賤，用是活為？」即持繩至後園中大樹下，欲自絞死。佛以道眼遙見如是，化作樹神，半身人現而呵之曰：「咄咄比丘！何為作此？」摩訶盧即具陳辛苦。化神呵曰：「勿得作是，且聽我言。往迦葉佛時，卿作三藏沙門，有五百弟子，自以多智輕慢眾人，悋惜經義初不訓誨，是以世世所生諸根闇鈍。但當自責，何為自賊？」於是世尊現神光像，即說偈言：

Formerly, there was a kingdom named Tamala. Seven li from the city was a vihāra where five hundred śramaṇas constantly resided, reciting sūtras and practicing the Way. There was an elderly bhikṣu named Mahālu who was dull and obtuse. The five hundred practitioners of the Way took turns teaching him, but in several years he could not master a single verse. The assembly all despised him and did not include him in gatherings; he was constantly kept to guard the vihāra and ordered to sweep it. Later, the king invited the practitioners of the Way to enter the palace for an offering. The bhikṣu Mahālu thought to himself: "I was born in the world so dull and obtuse as this, not knowing a single verse, despised and degraded by people. What is the use of living?" He immediately took a rope, went under a large tree in the back garden, and intended to hang himself. The Buddha, seeing this from afar with his eye of the Way, transformed into a tree deity, manifested half of a human body, and scolded him, saying: "Woe to you, bhikṣu! Why do you do this?" Mahālu then related his hardship in detail. The transformed deity scolded him: "Do not do this; just listen to my words. In the past, during the time of Kāśyapa Buddha, you were a Tripiṭaka śramaṇa with five hundred disciples. Relying on your own great wisdom, you despised others; you begrudged the meanings of the sūtras and never instructed them. Therefore, in life after life, all your sense faculties have been dull. You should only blame yourself; why harm yourself?" Thereupon the Bhagavat manifested an image of spiritual radiance, and immediately spoke this verse:

In old time there was a country called To-mo-ho-lo (Damakara?), and about seven lis from the (chief) city there was a Vihāra, in which dwelt 500 Shamans. Amongst these was an aged mendicant named Mo-ho-lu (Makhara?), who, being of a heavy and dull mind, was unable to learn even one Gāthā, though instructed by the 500 Shamans through many years. On this he was treated contemptuously by the rest, and not allowed to go in their company, but left to sweep the monastery, and look after the cells of the monks. On one occasion the King of the country had asked all the Shamans to assemble at his palace, and accept his hospitality. On this occasion, Makhara, having been left behind as usual, he thought thus with himself—"I have been born dull and stupid, and cannot even recollect one verse of Scripture. What use is it to live any longer, to be neglected and despised by my fellow-men?” On this he took a rope, and going to the back of the garden, he placed himself under a great tree intending to hang himself. At this time Buddha, by his power of religious discernment (eyes of religion), seeing the case of this man, transformed himself at once into the appearance of the Tree-Spirit, and with half his body projecting from the tree, addressed the old monk in these words of expostulation—"Psha! psha! thou (foolish) mendicant, what art thou going to do?” On this Makhara opened out the cause of his grief; on which the Tree-Spirit continued and said—"Do no such thing as this, but listen to my words: In the time of Kāsyapa Buddha, long ago, you were then a Shaman deeply acquainted with the three books (baskets—i.e., Pitakas), and among your 500 brethren you were pre-eminent, in consequence of which you were filled with pride and self-complacency, and despised all others on account of their ignorance; and because you died then without repentance, it has been your lot ever since to be born dull and stupid—what good, then, to destroy yourself?” And then Buddha, appearing in all his glory, added these verses :—

3.16

「自愛身者，慎護所守，希望欲解，
學正不寐。身為第一，常自勉學，
利能誨人，不惓則智。學先自正，
然後正人，調身入慧，必遷為上。
身不能利，安能利人？心調體正，
何願不至？本我所造，後我自受，
為惡自更，如剛鑽珠。」

"One who cherishes oneself
Should carefully guard what is kept;
Hoping for liberation,
Study the correct path and do not sleep.
Take the self as foremost;
Constantly urge oneself to study.
If one can benefit and teach others,
One is wise if unwearied.
In study, first rectify oneself,
And afterward rectify others;
Taming oneself to enter wisdom,
One will surely advance to the highest.
If one cannot benefit oneself,
How can one benefit others?
With mind tamed and body upright,
What wish would not be fulfilled?
Created by myself in the past,
Later I receive it myself;
Doing evil, one undergoes it oneself,
Like a hard drill [piercing] a gem."

“If a man love himself, let him carefully protect that which he is so anxious about (i.e., himself). If he hope to be delivered from carnal desire, let him learn the right way without indolence (sleep). Himself, this is the first consideration; let him put forth his own power and attain wisdom. Profiting (himself in this way), he may then instruct others. Unwearied in his efforts, he will then gain wisdom. The enlightened man will first govern himself, then in due time he will be able to govern others. Regulating his own conduct (himself), and entering (on the domain of) true wisdom, he must necessarily ascend to the highest place (i.e., become eminent). But if one cannot improve (profit) oneself, how can such an one benefit others; and, on the other hand, what desire (vow) may not be accomplished when oneself is able to lord it rightly over oneself? That which I now do in my body, hereafter shall I myself receive; if I do evil, myself will cause the more, as the steel drill bores the gem.”

3.17

摩訶盧比丘見佛現身光像，悲喜悚慄稽首佛足，思惟偈義即入定意，尋在佛前逮得羅漢道，自識宿命無數世事，三藏眾經即貫在心。佛語摩訶盧：「著衣持鉢就王宮食，在五百道人上坐，此諸道人是卿先世五百弟子，還為說法令得道迹，并使國王明信罪福。」即受佛教，徑入宮裏坐於上座。眾人心恚怪其所以，各護王意不敢呵譴，念其愚冥不曉達嚫，心為之疲。王便下食手自斟酌，摩訶盧即為達嚫，音如雷震清辭雨下，坐上道人驚怖自悔，皆得羅漢。為王說法莫不解釋，群臣百官皆得須陀洹道。

The bhikṣu Mahālu saw the Buddha manifest the image of his body and light; weeping with joy and trembling with awe, he bowed his head to the Buddha's feet. Contemplating the meaning of the verse, he immediately entered meditative absorption, and presently in front of the Buddha, he attained the way of the arhat. He recognized of himself the events of countless lifetimes in the past, and the various sūtras of the Tripiṭaka were instantly held in his mind. The Buddha told Mahālu: "Put on your robes, take your bowl, and go to the royal palace to eat. Sit above the five hundred practitioners of the Way. These practitioners were your five hundred disciples in a past life; preach the Dharma to them so that they may attain the trace of the Way, and also lead the king to have clear faith in sin and merit." He immediately accepted the Buddha's instruction, went straight into the palace, and sat in the highest seat. The assembly felt resentful in their hearts and wondered at the reason, but each yielded to the king's intention and dared not scold him; thinking him stupid and ignorant of dakṣiṇā, their minds grew weary over it. The king then served the food, pouring and offering it with his own hands. Mahālu then performed the dakṣiṇā; his voice was like thunder, and clear words rained down. The practitioners of the Way sitting there were terrified and repented of themselves, and all attained arhatship. He preached the Dharma to the king, and there was none who did not understand; the ministers and officials all attained the way of the srotāpanna.

Makhara, on hearing these words, and seeing the glory of Buddha's appearance, immediately fell at his feet in worship, and was able to attain to peace. Moreover Buddha directed him to repair to the King's palace; and having preached there, he became a Rahat. [And the King and his ministers, etc., entered on the Paths.]

3.18

昔佛在舍衛國有五百婆羅門，常求佛便欲誹謗之。佛三達之智普見人心，愍欲度之，其果未熟因緣未到，一切罪福欲來至時，自作因緣而迎罪福，此諸梵志宿有微福，應當得度，福德牽之自作方宜。五百梵志自共議言：「當使屠兒殺生，請佛及諸眾僧，佛必受請讚歎屠兒，吾等便前而共譏之。」於是屠兒為之請佛，佛即受請，告屠兒言：「果熟自墮，福熟自度。」屠兒還歸供設飯食。佛將諸弟子到屠兒村中，至檀越舍，梵志大小皆共歡喜。「今日乃得佛之便耳，若當讚檀越福德者，當以其前後殺生作罪持用譏之；佛若當說其由來之罪者，當以今日之福難之。二宜之中，今日乃得佛便耳。」佛到即坐，行水下食，於是世尊觀察眾心，應有度者即出舌覆面舐耳，放大光明照一城內，即以梵聲說偈呪願：

Formerly, when the Buddha was in Śrāvastī, there were five hundred brāhmaṇas who constantly sought an opportunity against the Buddha, wishing to slander him. With the knowledge of the three clear insights, the Buddha saw the minds of all people and compassionately wished to deliver them. However, their fruit was not yet ripe and the conditions had not arrived. When all sin and merit are about to arrive, one creates causes and conditions oneself that welcome sin or merit. These brahmacārins had a slight amount of past merit and were due to be delivered; being drawn by their merit, they devised a scheme themselves. The five hundred brahmacārins discussed among themselves, saying: "We should have a butcher kill living beings and invite the Buddha and the saṅgha. The Buddha will surely accept the invitation and praise the butcher; we will then come forward and ridicule him together." Thereupon the butcher invited the Buddha on their behalf. The Buddha immediately accepted the invitation, telling the butcher: "When the fruit is ripe, it falls of itself; when merit is ripe, one crosses over of oneself." The butcher returned home and prepared the food. The Buddha led his disciples to the butcher's village and arrived at the dānapati's house. The brahmacārins, old and young, all rejoiced together: "Only today have we caught the Buddha in a trap! If he praises the dānapati's merit, we will use his past and present killing of living beings and creation of sin to ridicule him; if the Buddha speaks of his past sins, we will challenge him with today's merit. Between these two, today we finally have the Buddha at an advantage!" When the Buddha arrived, he sat down, water was presented, and the food was served. Thereupon the Bhagavat, observing the minds of the assembly, saw those who were to be delivered. He then extended his tongue to cover his face and lick his ears, and emitted a great light that illuminated the whole city. Then with a brahma voice he spoke a verse of blessing:

In days of old, when Buddha was residing at Śrāvastī, there were 500 Brahmans who continually sought to bring some railing accusation against him. Buddha, by his divine sight, penetrating their intention, and being moved by compassion towards them, desired to bring them to a knowledge of the truth. They had arranged between themselves to persuade a butcher to ask Buddha to receive his hospitality, and then, whilst he was there, to cause the slaughter of different creatures around him, so that in condemning slaughter, he must of necessity condemn his host, or, in praising his host, he must condone the slaughter. Then Buddha, having accepted his host's invitation, addressed him thus—"When the fruit is ripe it will fall of itself, so when merit is ripe, it will of itself exhibit itself (produce salvation).” Then the butcher, returning to his house, made all necessary preparations for the entertainment. At the appointed time Buddha arrived, and having mounted the preaching throne, he was moved by a strong desire to bring about the conversion of the Brahmans, and those assembled with them; and perfectly knowing their hearts, he began by causing his tongue to cover his face, and his glory to appear through the whole city; and then he uttered the following stanzas:—

3.19

「如真人教，以道活身，愚者嫉之，
見而為惡。行惡得惡，如種苦種，
惡自受罪，善自受福。亦各須熟，
彼不相代，習善得善，亦如種甜。」

"As the True Person teaches,
Sustaining life by means of the Way,
Fools envy him,
Seeing this, they commit evil.
Practicing evil, one gets evil,
Just as planting bitter seeds;
For evil, one suffers punishment oneself;
For good, one receives blessings oneself.
Each must also wait for it to ripen;
The one cannot substitute for the other;
Cultivating good, one obtains good,
Just like planting sweetness."

“The teaching of the wise is this, that by wisdom we preserve ourselves. The foolish ridicule it—they see, and yet do wickedly; and so by their wicked deeds they reap misfortune, as he who sows the noxious plant (reaps the same). The wicked man in his own person accumulates (receives the fruit of his) guilt; the good man reaps good fruit (merit) in his own person; and so each one for himself prepares the harvest for himself. The concerns of another do not effect one's case—doing good, then we reap good, just as one who sows that which is sweet (enjoys the same).”

3.20

佛說偈已，五百梵志意自開解，即前禮佛五體投地叉手白佛言：「頑愚不及未達聖訓，唯願愍育得為沙門。」佛即聽受皆為沙門。村人大小見佛變化莫不歡欣，皆得道迹，稱之賢里，無復屠兒之名。佛食畢訖即還精舍。

When the Buddha had spoken the verse, the minds of the five hundred brahmacārins opened to understanding of themselves. They immediately came forward, bowed to the Buddha with their bodies cast to the ground, clasped their hands, and addressed the Buddha, saying: "Stubborn, foolish, and inferior, we had not comprehended your sagely instruction. We only wish you will compassionately nurture us so that we may become śramaṇas." The Buddha immediately permitted and accepted them, and all became śramaṇas. Seeing the Buddha's transformations, the villagers, old and young, all rejoiced; they all attained the trace of the Way, and the place was called the Village of the Worthy, no longer bearing the name of the Butchers. When the Buddha finished his meal, he returned to the vihāra.

On hearing these words, the Brahmans were convinced of their folly, and became disciples. The butcher also and his associates were converted, and then the All-Wise returned to the Vihāra.

3.21

法句譬喻經世俗品第二十一

Chapter 21: Worldly Affairs

3.22

昔有婆羅門國王名多味寫，其王奉事異道九十六種。王忽一日發於善心欲大布施，如婆羅門法，積七寶如山持用布施，有來乞者，聽令自取重一撮去，如是數日其積不減。佛知是王宿福應度，化作梵志往到其國。王出相見共相禮，問起居曰：「何所求索？莫自疑難。」梵志答言：「吾從遠來，欲乞珍寶持作舍宅。」王言：「大善！自取重一撮去。」梵志取一撮行七步，還著故處。王問：「何故不取？」梵志答曰：「此纔足作舍廬耳，復當娶婦，俱不足用，是以不取。」王言：「更取三撮。」梵志即取？行七步復還著故處。王問梵志：「何以復爾？」答曰：「此足娶婦，復無田地奴婢牛馬，計復不足，是以息意也。」王言：「更取七撮。」梵志即取行七步，復還著故處。王言：「復何意故？」梵志答言：「若有男女當復嫁娶，吉凶用費計不足用，是以不取。」王言：「盡以積寶持用相上。」梵志受而捨去。王甚怪之重問意故？梵志答曰：「本來乞丐欲用生活，諦念人命處世無幾，萬物無常旦夕難保，因緣遂重憂苦日深，積寶如山無益於己，貪欲規圖唐自艱苦，不如息意求無為道，是以不取。」王意開解願奉明教。於是梵志現佛光相，踊住空中，為說偈言：

Formerly, there was a king of a brāhmaṇa realm named Duoweixie. That king served ninety-six kinds of heterodox paths. One day, the king suddenly gave rise to a wholesome mind and wished to make a great charitable gift. Following the brāhmaṇa practice, he amassed the seven treasures like a mountain to use for making gifts. If any petitioner came, he allowed them to take a single handful and leave. For several days in this manner, the heap did not diminish. The Buddha, knowing that this king had past merit and was ripe to be saved, transformed himself into a brahmacārin and went to that kingdom. The king went out to meet him, and they exchanged greetings. He asked after his well-being, saying, "What do you seek? Do not hesitate." The brahmacārin answered, saying, "I have come from afar, wishing to beg for precious treasures to make a dwelling with." The king said, "Very good! Take a handful of your own accord and depart." The brahmacārin took one handful, walked seven paces, and then put it back in its original place. The king asked, "Why do you not take it?" The brahmacārin answered, saying, "This is merely enough to build a hut, but then I must marry a wife; together, it will not be enough to use, which is why I do not take it." The king said, "Take three more handfuls." The brahmacārin then took them, walked seven paces, and again put them back in their original place. The king asked the brahmacārin, "Why do so again?" He answered, saying, "This is enough to marry a wife, but then there are no fields, lands, male and female slaves, oxen, or horses; calculating this, it is again insufficient, which is why I have ceased my intention." The king said, "Take seven more handfuls." The brahmacārin then took them, walked seven paces, and again put them back in their original place. The king said, "For what reason again?" The brahmacārin answered, saying, "If there are boys and girls, they must again marry and be given in marriage; the expenses for auspicious and inauspicious occasions are calculated to be insufficient, which is why I do not take it." The king said, "I offer you the entirety of this accumulated treasure." The brahmacārin accepted it and then cast it aside to leave. The king, greatly wondering at this, asked him again for his reasons. The brahmacārin answered, saying, "Originally, I came to beg in order to maintain my livelihood. But reflecting attentively upon human life, its stay in the world is brief. All things are impermanent, hard to preserve from dawn to dusk. As conditioning factors then compound, anxieties and suffering deepen by the day. Accumulating treasures like a mountain brings no benefit to oneself. Conspiring through craving and greed is simply to labor in hardship in vain. It is better to cease one's thoughts and seek the unconditioned Way; which is why I do not take it." The king's mind opened to understanding, and he vowed to uphold the brilliant teaching. Thereupon, the brahmacārin revealed the Buddha's physical marks of light, leapt up to remain in mid-air, and spoke a verse for him, saying:

In days of old there was a certain Brahman King, whose name was To-mi-seay (Dhamasa?). It came into the heart of this King one day to distribute, according to the fashion of the Brahmans, an unlimited quantity of precious stones, etc., among the followers of his faith, the rule being that every Brahmachārin who came as a recipient (beggar) might take a handful from the heap and go. And so for many days the affair was conducted; and yet the pile of wealth did not appear to diminish. On this, Buddha, knowing the condition of the King, and his aptitude (capacity) for conversion, transformed himself into a Brahmachārin, and went to the spot. The King going out from his palace, when he beheld him approaching, paid him due respect, and conducting him within, inquired what he would desire to receive, and requested him to have no reserve in asking. On this the Brahmachārin replied, “I have come from far, and I desire to beg a few jewels, that I may have enough to build me a house.” The King immediately answered, “Most virtuous sir, you may take a handful, and welcome.” On this the Brahmachārin took so much from the heap, and then having gone seven paces, he returned and replaced them on the heap. On this the King inquired why he acted thus, in not taking the jewels. Whereupon the Brahmachārin replied, “This handful is indeed enough to enable me to build a house; but afterwards I shall want to take a wife, and for that purpose this handful is not sufficient.” On this the King bade him take three handfuls, and welcome. Having done so, and gone seven paces, again he returned and replaced the jewels on the heap. Whereupon the King once more inquired his reason for so doing, to which he replied, “These might be enough to provide me with house and wife, but then I shall have to buy slaves and oxen and horses, and for this purpose the three handfuls are not sufficient.” On this the King said, “Take then seven handfuls, and welcome.” The Brahmachārin having done so, and gone seven paces, again returned and did as before, saying that these seven handfuls, though enough for the purpose assigned, would yet not suffice for the maintenance and welfare of his children. On this the King bade him take the whole heap of jewels, and use them for the purposes named. Accordingly the Brahmachārin did so, and departed. On this the King, astonished, cried out to him in a loud voice what his reason for so acting might be? To which the man replied, that those who begged sought only things for the present life; whilst those who thought, found out the instability and impermanence of all worldly things, and the ever-accumulating mass of sorrow and pain that resulted from a worldly life. And on this, resuming his own glorious body as Buddha, he added these stanzas :—

3.23

「雖得積珍寶，崇高至於天，
如是滿世間，不如見道迹。
不善像如善，愛如似不愛，
以苦為樂相，狂夫為所厭。」

"Though one may amass precious treasures,
Loftily rising as high as the heavens,
Such that they fill the entire world,
It is not as good as seeing the trace of the Way.
What is unwholesome seems wholesome,
What is beloved seems unloved;
Taking suffering to be the mark of pleasure,
The madman is disgusted by it."

“Though a man possessed a heap of jewels as high as heaven, enough to fill the world, not so happy he as one who apprehends the first principles of truth; he who makes vice resemble virtue, and love resemble hate (or, confuses the one with the other), he who confounds the true source of joy with sorrow—that man surely, bereft of reason, causes his own destruction.”

3.24

於是國王見佛光相遍照天地，又聞此偈踊躍歡喜，王及群臣即受五戒得須陀洹道。

Thereupon, the king saw the Buddha's physical marks of light illuminate heaven and earth, and hearing this verse he leapt for joy. The king and his assembly of ministers then received the five precepts and attained the path of a srotāpanna.

Hearing these words, the King was filled with joy, and both he and his ministers received the precepts, and entered the Paths.

3.25

法句譬喻經述佛品第二十二

Udānavarga: Chapter 22, Praising the Buddha

3.26

昔佛在摩竭提界善勝道場元吉樹下，德力降魔，坐自惟曰：「甘露法鼓聞於三千，昔父王遣五人，供養麻米執侍有勞，功報應敘。此五人者，在波羅奈國。」於是如來從樹下起，相好嚴儀明暉天地，威神震動，見者喜悅，至波羅奈國。未至中道，逢一梵志名曰憂呼，辭親離家求師學道，瞻覩尊妙驚喜交集。下在道側舉聲歎曰：「威靈感人儀雅挺特，本事何師乃得斯容？」

Formerly, when the Buddha was in the realm of Magadha, beneath the original auspicious tree at the supremely excellent bodhimaṇḍa, he subdued Māra through the power of his virtue. Sitting, he contemplated to himself: "The drum of the nectar-like Dharma shall be heard throughout the three-thousandfold [world]. Formerly, my father the king sent five men who made offerings of hemp and rice, and toiled in attending upon me; their service should be repaid. These five men are in the kingdom of Vārāṇasī." Thereupon, the Tathāgata arose from beneath the tree, his physical marks and dignified deportment illuminating heaven and earth, his awe-inspiring spiritual power shaking [the earth], so that those who saw him were filled with joy; and he proceeded to the kingdom of Vārāṇasī. Midway along the road before arriving, he met a brahmacārin named Youhu (Upaka), who had bidden farewell to his relatives and left home to seek a teacher and study the Way. Beholding the Bhagavān's wondrousness, he was struck with mixed alarm and joy. Standing aside by the road, he raised his voice in praise, saying, "Your spiritual majesty moves people; your deportment is elegant and preeminent. What master did you originally serve to attain such an appearance?"

In days of old Buddha was residing in Magadha, under the tree that overshadowed the Bodhimanda. Having by the power of his presence (virtue) overpowered Māra, he was considering with himself that the five men whom formerly his father had sent to look after him, and provide him with sufficient food, were in a condition to hear the sound of the drum of the Law of eternal life; and perceiving that they were at Benares, he immediately rose from underneath the tree, whilst the heaven and earth were lit up with a supernatural light, and the ground underneath him shook. Rejoiced at these indications, he went forward, and in the mid-road he encountered a Brahmachārin named Upaka (Yeon-fu), who had left his relations and home in search of a teacher to guide him in the way of truth. Beholding the World-honoured one, how reverend his appearance and joyous his mien as he went on the way, he cried to him with a loud voice, “O sir! full of religious thought and spiritual discernment, what is your history, and who has been your teacher, that you have arrived at such a condition as this?” To whom Buddha replied in the following stanzas :—

3.27

佛為憂呼而作頌曰：

The Buddha composed a hymn for Youhu, saying:

3.28

「八正覺自得，無離無所染，
愛盡破欲網，自然無師受。
我行無師保，志獨無伴侶，
積一得作佛，從是通聖道。」

"I have attained the awakening of the eightfold right path on my own,
Leaving nothing behind, untainted by anything.
Craving ended, the net of desire broken,
Naturally, without receiving instruction from any master.
My practice is without teacher or guardian;
My aim is solitary, without companion.
Accumulating the one, I have attained Buddhahood;
From this, I have mastered the noble Way."

“Of myself, and by myself, have I attained to remove, nothing that defiles. All love of earthly things is at an end. I have destroyed the net of lust. Of myself, without any master, have I attained this position; nor need I now any protector or patron. Alone I stand, without any associate in conduct; having had this one aim, I have become Buddha (enlightened), and by this, have attained perfect holiness.”

3.29

憂呼聞偈悵惘不解，即問世尊瞿曇如行？佛告梵志：「欲詣波羅奈國擊甘露法鼓轉無上法輪，三界眾聖未曾有轉法輪遷人入泥洹如我今者也。」憂呼大喜：「善哉善哉！如佛言者，願聞甘露如應說法。」梵志揖已即便過去，未到師所於道路宿，至其夜半卒便命終。佛以道眼見其已終，愍傷之曰：「世間愚癡謂命有常，見佛捨去而獨喪亡，法鼓震動而獨不聞，甘露滅苦而獨不甞，展轉五道生死彌長，經歷劫數何時得度？」

When Youhu heard the verse, he was bewildered and did not understand, and so asked the Bhagavān, "Where is Gautama going?" The Buddha told the brahmacārin, "I wish to go to the kingdom of Vārāṇasī to beat the drum of the nectar-like Dharma and turn the unsurpassable wheel of the Dharma. None among the many sages of the three realms has ever turned the wheel of the Dharma and ferried people into nirvāṇa as I do now." Youhu was greatly pleased: "Excellent, excellent! As the Buddha has said, I wish to hear the nectar[-like Dharma] when the Dharma is appropriately preached." Having bowed, the brahmacārin went on his way. Before reaching his master's place, he lodged by the road, and in the middle of that night, he suddenly passed away. The Buddha, seeing with his divine eye that he had already passed away, pitied and grieved for him, saying, "The foolish of the world think life is permanent. Having seen the Buddha, he departed, only to die alone. The drum of the Dharma resounded, yet he alone did not hear it; the nectar extinguishes suffering, yet he alone did not taste it. Wandering through the five destinies, birth and death become ever longer; passing through kalpas, when will he be saved?"

Upaka having heard these words, without any spiritual understanding, asked further, “Well, Gotama, which way are you going?” To which Buddha replied, “I am going to Benares, to sound the drum of the insurpassable Law, which never yet has been heard, by which both Devas and men may attain Nirvāna, even as I now have attained.” Then Upaka joyously replied, “Well said! sadhu! may you, as you say, be able to declare the Law of Eternal Life! “And having said so, Upaka turned away on another way, and so lost the chance of finding a teacher to guide him into the right way. In the middle of that night Upaka died; on which occasion Buddha, perceiving the fact by his spiritual sight, spoke as follows (after a similar sentiment in prose):—

3.30

佛以慈愍而說偈言：

The Buddha, out of compassion, spoke a verse, saying:

3.31

「見諦淨無穢，已度五道淵，
佛出照世間，為除眾憂苦。
得生人道難，生壽亦難得，
世間有佛難，佛法難得聞。」

"Seeing the truth, pure and without defilement,
One has crossed the abyss of the five destinies.
The Buddha appears to illuminate the world,
In order to eliminate the anxieties and sufferings of all.
Attaining birth in the human destiny is difficult;
Life and longevity are also hard to obtain.
The presence of a Buddha in the world is rare;
The Buddha's Dharma is difficult to hear."

“Perceiving truth, pure and unalloyed, delivered from the five paths of destruction (five modes of birth), Buddha has come forth to enlighten the world, to make a way of escape from all sources of sorrow and pain. To be born as a man is difficult; to attain to years (i.e., to live long) is also difficult; to be born when Buddha is incarnate is difficult; and to hear the preaching of the Law of Buddha is difficult also.”

3.32

佛說此偈時，空中五百天人，聞偈歡忻，皆得須陀洹道。

When the Buddha spoke this verse, five hundred devas in mid-air rejoiced upon hearing the verse, and all attained the path of a srotāpanna.

On hearing these words, five hundred heavenly visitors were filled with joy, and entered the Paths.

3.33

法句譬喻經安寧品第二十三

Udānavarga: Chapter 23, Tranquillity

3.34

昔佛在羅閱祇。東南三百里，有山民村五百餘家，為人剛強難以導化，宿世福願應蒙開度。於是世尊化作沙門，至村分衛。分衛畢竟，出於村外樹下坐定入泥洹三昧，至于七日不喘不息不動不轉。村人見之謂為命終，共相謂曰：「沙門已死當共葬送。」各持束薪就往燒之，火然薪盡佛從坐起，現道神化，光明照曜感動十方，現變畢訖還坐樹下，容體靜安怡悅如故。村人大小莫不驚懼，稽首謝曰：「山民頑野不識神人，妄以薪火燒於未然，自惟獲罪重於太山，唯垂慈赦不見咎怨。不審神人得無傷病乎？將無愁慼乎？將無飢渴乎？將無熱惱乎？」

Formerly, the Buddha was in Rājagṛha. Three hundred li to the southeast, there was a mountain village of more than five hundred families, whose people were obstinate and hard to guide and transform, yet whose past merit and vows made them ripe to receive liberation. Thereupon, the Bhagavān transformed himself into a śramaṇa and went to the village to make almsrounds. Having finished begging for food, he went outside the village, sat beneath a tree in meditative stability, and entered the nirvāṇa-samādhi for seven days, neither inhaling nor exhaling, neither moving nor shifting. When the villagers saw him, they thought his life had ended, and said to one another, "The śramaṇa is dead; we should bury and cremate him together." Each carrying bundles of firewood, they went and burned him. When the fire blazed and the firewood was consumed, the Buddha arose from his seat, displayed the spiritual transformations of the Way, and his light shone brilliantly, shaking the ten directions. Having finished displaying the transformations, he sat back beneath the tree, his bodily appearance peaceful and serene, cheerful as before. Young and old among the villagers were all alarmed and terrified; bowing their heads, they apologized, saying, "We mountain folk are crude and wild, unable to recognize a spiritual person, and heedlessly burned you with fire and wood before you had passed away. Reflecting on ourselves, our offense is heavier than Mount Tai. We only pray you extend your merciful pardon and hold no grudge or blame. We wonder: does the spiritual person have any injuries or illness? Are you not sorrowful? Are you not hungry and thirsty? Are you not tormented by fever?"

In days of old about 300 lis to the south of Rājagriha there was a village of some 500 or so mountain peasants whose hearts were estranged from religion, and beyond the usual means of conversion, and yet were not indifferent to the hope of final salvation. On this the World-honoured One, transforming himself into the appearance of a Shaman, went to the village to beg his food, and having gathered sufficient, he left the village and took his seat beneath a neighbouring tree. Whilst thus sitting he entered on a condition of Samādhi called that of Nirvāna, and so continued for seven days, without moving, and (apparently) without breathing. The men of the village seeing him thus, and believing life to be extinct, said among themselves, “This Shaman is evidently dead; we will collect wood for a funeral pyre, and burn his body.” Having done so, they set fire to the wood. After it had gone out Buddha arose from its embers, and manifesting his glorious body in various miraculous ways, he returned to the shade of the tree where he was before, and again seated himself in perfect composure. The villagers, seeing this wonderful occurrence, one and all came near and paid him reverential homage, and said, “We indeed are but poor mountain people, and did not know that you were a god, and therefore prepared the pyre to burn your body on. We confess our fault, and pray forgiveness, and supplicate that no misfortune may befall us in consequence, whether disease, or famine, or drought.” On this the World-honoured opened his mouth, and uttered these stanzas :—

3.35

於是世尊和顏含笑，而說偈言：

Thereupon, the Bhagavān, with a gentle expression and a smile, spoke a verse, saying:

3.36

「我生已安，不慍於怨，眾人有怨，
我行無怨。我生已安，不病於病，
眾人有病，我行無病。我生已安，
不慼於憂，眾人有憂，我行無憂。
我生已安，清淨無為，以樂為食，
如光音天。我生已安，恬惔無事，
彌薪國火，安能燒我？」

"My life is already peaceful, harboring no anger toward resentment;
Though the multitudes have resentment, my conduct is free from resentment.
My life is already peaceful, not ailing from disease;
Though the multitudes have disease, my conduct is free from disease.
My life is already peaceful, not grieving over sorrow;
Though the multitudes have sorrow, my conduct is free from sorrow.
My life is already peaceful, pure and unconditioned,
Feeding on joy, like the Ābhāsvara Devas.
My life is already peaceful, tranquil and without engagement;
How could all the firewood and fire of the realm burn me?"

“My life is now at rest, with no anger amongst those who are angry (or those who hate). Men indeed on all sides feel anger, but my life (conduct) is free from anger. My life is now at rest, free from disease amongst the diseased; all men suffer from disease, to me there is none. My life is now at rest, sorrowless in the midst of sorrow; all men have sorrow, but I have none. My life is now at rest, in perfect peace, without any personal aim (wou wei), feeding on (unearthly) joys, like the bright gods above (Abhāsvaras). My life is now at rest, calm, indifferent, with no thought about 'what I must do.' Pile up then the wood, and let the fire encircle me; but how can it touch such an one as I?”

3.37

爾時村中五百人聞說偈已，皆作沙門得羅漢道，村人大小皆信三尊。佛與五百人飛還竹園。

At that time, five hundred people in the village, having heard this verse spoken, all became śramaṇas and attained the path of an arhat. Young and old among the villagers all had faith in the Three Jewels. The Buddha, together with the five hundred people, flew back to the Bamboo Grove.

On this the villagers embraced the faith and became Rahats, and Buddha and his followers returned through the air to the bamboo grove, on which occasion the World-honoured explained to Ananda that in former days, when he had been a Pratyeka Buddha, he had, underneath this same tree, obtained Nirvāna, and because the villagers had piously burnt his body, and collected his relics and placed them in a casket, and done reverence to them, they were now privileged to hear him preach, and so had obtained the fruition of the Paths. After this explanation, countless Devas obtained knowledge of the Paths.

3.38

賢者阿難見佛與得道者俱來，前白佛言：「此諸比丘，有何異德乃使世尊自往臨度？」佛告阿難：「我未下為佛時，世有辟支佛常處是山，去村不遠在一樹下欲般泥洹，現道神德便取滅度。村人持薪火就往燒之，斂取舍利著寶瓶中埋在山頂，各共求願：『願後得道，如是沙門滅度快樂也。』緣此福故應當得道，是故如來往度之耳。」

The worthy Ānanda, seeing the Buddha arrive together with those who had attained the Way, came forward and addressed the Buddha, saying, "What extraordinary merit do these bhikṣus possess that caused the Bhagavān to go in person to liberate them?" The Buddha told Ānanda, "Before I descended to become a Buddha, in a former age there was a pratyekabuddha who always dwelt on this mountain, not far from the village. Beneath a tree, he wished to enter parinirvāṇa; displaying the spiritual virtues of the Way, he entered extinction. The villagers brought firewood and fire to burn him, collected his relics, placed them in a precious urn, and buried them at the peak of the mountain, each making a vow together: 'May we later attain the Way, and attain the joy of extinction like this śramaṇa!' On account of this merit, they were destined to attain the Way; therefore, the Tathāgata went to liberate them."

3.39

佛說是時，天人無數皆得道迹。

When the Buddha said this, countless devas and humans all attained the trace of the Way.

3.40

昔佛在舍衛國精舍，時有四比丘坐於樹下，共相問言：「一切世間何者最苦？」一人言：「天下之苦無過婬欲。」一人言：「世間之苦無過瞋恚。」一人言：「世間之苦無過飢渴。」一人言：「天下之苦莫過驚怖。」共諍苦義云云不止。佛知其言往到其所，問諸比丘：「屬論何事？」即起作禮具白所論。佛言：「比丘！汝等所論不究苦義，天下之苦莫過有身！飢渴寒熱、瞋恚驚怖、色欲怨禍皆由於身。夫身者眾苦之本，患禍之元，勞心極慮憂畏萬端，三界蠕動更相殘賊，吾我縛著生死不息，皆由於身。欲離世苦，當求寂滅，攝心守正怕然無想，可得泥洹，此為最樂。」

Formerly, the Buddha was at the vihāra in Śrāvastī. At that time, four bhikṣus were sitting beneath a tree, asking one another, "In all the world, what is the most painful?" One said, "Among the suffering of the world, nothing exceeds sexual desire." One said, "Among the suffering of the world, nothing exceeds anger." One said, "Among the suffering of the world, nothing exceeds hunger and thirst." One said, "Among the suffering of the world, nothing exceeds fright and terror." They argued incessantly over the meaning of suffering. The Buddha, knowing their discussion, went to their place and asked the bhikṣus, "What were you just discussing?" They immediately arose, paid homage, and fully reported what they had discussed. The Buddha said, "Bhikṣus! What you have discussed does not reach the bottom of the meaning of suffering: among the suffering of the world, nothing exceeds having a body! Hunger and thirst, cold and heat, anger and terror, sensual desires, resentments, and calamities all stem from the body. The body is the root of all suffering, the origin of disasters and afflictions. It exhausts the mind, strains one's contemplation, and brings countless anxieties and fears. The wriggling beings of the three realms mutually harm and destroy one another; the fetters of self and mine bring unceasing birth and death—all because of the body. If you wish to be free from worldly suffering, you must seek extinction. Gather your mind, maintain correctness, and remain tranquil and free of thought; then you can attain nirvāṇa, which is the supreme bliss."

In days of old, when Buddha was residing in the Jetavana, at Śrāvastī, there were four Bhikshus seated under a tree, who conversed together thus: “What think you is the greatest misery to bear in all the world?” One said the greatest misery in the world is lust; another said the greatest misery is hunger and thirst; another said it was anger; another said it was fear. Whilst they were thus disputing, without any hope of agreement, Buddha, knowing the case, transported himself to the spot, and inquired what their disputation was about. On this the Bhikshus, having arisen and paid him homage, explained how the case stood. On this the World-honoured explained that they had not got to the bottom of the matter, but that the body itself was the greatest misery, for from the body comes the misery of hunger and thirst, cold and heat, anger, and pride, and lust; and therefore our aim should be to get rid of the body, and thus attain the perfect rest of Nirvāna. And then he added these stanzas:—