法句譬喻經 1: Impermanency (aniccatā)

Texts from the Buddhist Canon commonly known as Dhammapada, with accompanying narratives 1

Language: English

Impermanency (aniccatā)

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The first parable in this section relates that Śakra having on one occasion been conceived in the household of a potter, as the offspring of the female ass that turned the mill, the ass, overjoyed at the prospect of progeny, kicked her heels up, and broke all the pitchers and pots which the master had made. On this the man, taking a stick, belaboured the beast to such a degree, that the newly-formed foetus was destroyed, and the prospect of offspring cut off. On which occasion Buddha repeated these lines—

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“Whatever exists (sanskāra) is without endurance. And hence the terms “flourishing" and “decaying.” A man is born, and then he dies. Oh, the happiness of escaping from this condition! For the life of men is but as the earthen vessels made in a potter's mill; formed with such care, they are all destined to destruction.”

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Śakra, having heard these verses, was enabled to enter on the first path of the Buddhist profession, and obtained peace.

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On a certain occasion Buddha was residing in the country of Śrāvastī (Sewet). The Rāja Prasenajit had been celebrating the funeral obsequies of the queen-mother, aged more than ninety years. On his return, he came to the place where Buddha was and saluted him. On this the great teacher spake thus (after inquiring respecting the occasion of the visit): “There are four things, O Rāja! which from the first till now have been the causes of constant anxiety and fear to men—the fear of old age, of disease, of death, and of grief consequent on death. Alas! the life of man is but as the perishing things we see around us; to-day they flourish, to-morrow they are gone. Just as the waters of the five rivers are ever flowing on without cessation day and night, such is the case with man—his life is ever ebbing away.” And then the Honoured of the world spoke these words and said—

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“As the waters of a river ever hasten on and flow away, and once gone, never return, such is the life of man. That which is gone knows not any return.”

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Buddha having further expounded this subject, the King and his attendants dismissed their grief, and, filled with joy, entered the “Paths.”

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On a certain occasion, when Buddha was dwelling in the Bamboo Garden near Rājagriha, he had been preaching in the city, and was returning homewards with his followers when he met a man driving a herd of fat and sleek cattle towards the gates of the town. On this the Honoured of the world took up the subject, and spake as follows:—

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“As a man with his staff in his hand goes along tending and pasturing the cattle, so are old age and death, they also watch over the life that perishes; and of all they watch over, there is not one, of whatever class, man or woman, rich or poor, but in the end shall decay and disappear. Every day and night takes from the little space given to each one born; there is the gradual decay of a few years and all is gone, as the waters of a pool are cut off (or exhausted).”

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Buddha having arrived at the grove, and having washed his feet and arranged his robes, sat down; on this occasion Ānanda respectfully asked him to explain the verses he had just repeated, on which the Honoured of the world related that the master of the oxen he had just seen sent them forth day by day to pasture and feed, in order that when fattened and well conditioned they might be killed one by one. “Such,” he added, “is the fate of all that lives; it is thus it flourishes for a moment and then dies.” On this upwards of two hundred of the hearers obtained spiritual powers, and became Rahats.”

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On one occasion when Buddha was residing at Śrāvastī, in the Garden of Anāthapindada, a certain Brahmachārin, who had lost an only daughter, about fourteen or fifteen years of age, very beautiful and much beloved, being nearly deprived of reason through grief, having heard tidings of the wisdom of the holy one (Buddha), came to him where he was, and laid bare the cause of his unhappiness, on which the teacher took up his discourse, and said—"There are four things in the world, Brahmachārin! which cannot permanently last, and what are the four? Thinking we have obtained something: that will last, it must needs be we find that it will not continue. Being rich, it must needs be poverty will come. Being united and agreed, there will be division and separation. Being strong and hale, yet there will come death" And then the Honoured of the world added these lines—

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“That which appears permanent will perish; that which is high will be brought low; where there is agreement, there will come division; and where there is birth, there will be death."

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On this the Brahmachārin received enlightenment, and having assumed the robes and tonsure of a Bhikshu, he quickly became a Rahat.

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Once when Buddha was residing in the Gridhrakūta Mountain, near Rājagriha, there was a certain famous courtezan in the city, called “Lien-hwa" (Pundarī, or Padma) most beautiful in form, and incomparable for grace. This woman, wearied of her mode of life, resolved to join herself to Buddha and become a Bhikshunī. Accordingly she proceeded towards the place where he was, and having half ascended the mountain, she halted awhile at a fountain of water to drink; whilst lifting the water to her mouth she saw her face reflected in the fountain, and she could not but observe her own incomparable beauty, the delicacy of her complexion, her rosy hair, her graceful figure. On seeing herself thus she altered her mind, and said—"Shall one born so beautiful as I am go out of the world and become a recluse?— no! rather let me have my fill of pleasure and be satisfied"—on this she made ready to turn back and go home. But in the meantime Buddha, seeing the circumstance, and knowing that Pundarī was in a condition to be saved (converted), transformed himself at once into a beautiful woman, infinitely more charming than Pundarī. Meeting as they went, the courtezan was amazed at the beauty of the strange woman, and asked her, “Whence come you, fair one? and where dwell your kindred? and why do you travel thus alone without attendants?” On which the stranger replied, “I am returning to yonder city, and though we be not acquainted, let us join company and go together.” On this they went on their way till they came to a certain fountain on the road, where they sat down. At length, the conversation having ceased, the strange beauty, resting herself against the knees of Pundarī, fell asleep. After a time the courtezan, looking down on her friend, was amazed to behold her form entirely changed; she had become loathsome as a corpse, her face pallid, her teeth gone, the hair fallen from her head, hateful insects feeding on her flesh. Frightened and aghast at the sight, Pundarī hastened away from the spot, and as she exclaimed “How transient is human beauty!” she hurried back again in the direction of Buddha's dwelling-place, and having arrived, cast herself prostrate at his feet, and related to him what she had seen, on which Buddha addressed her thus—"There are four things, Pundarī, which must ever cause sadness and disappointment. That one, however beautiful, must yet become old; that one, however firmly established, must die; that one bound in closest ties of relationship and affection, must yet be separated from those he loves; and that wealth, heaped up in ever such profusion, must yet be scattered and lost.” And then the World-honoured added these lines, and said—

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“Old age brings with it loss of all bodily attraction; through decay and disease a man perishes; his body bent, and his flesh withered, this is the end of life. What use is this body when it lies rotting beside the flowings of the Ganges? It is but the prison-house of disease, and of the pains of old age and death. To delight in pleasure, and to be greedy after self-indulgence, is but to increase the load of sin, forgetting the great change that must come, and the inconstancy of human life. With no son to depend upon, without father or brother; Death pressing at the door—without a friend (relation) to look to for aid.”

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The courtezan having heard these words, was able to see that life is but as the flower, that there is nought permanent but Nirvāna, and so she requested permission to become a Bhikshunī, which being readily granted, she assumed the robes and the tonsure, and soon became a Rahat, and all the rest who heard the words of Buddha were filled with inexpressible joy.

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In days of old when Buddha was dwelling in the Bamboo Garden near Rājagriha, preaching the Law, there was a certain Brahmachārin and his three brothers, who had obtained spiritual perception, and thereby knew that after seven days they would have to die. On which they said—"By our spiritual power we can overturn heaven and earth, touch the sun and moon, move mountains, and check the flowing torrent, but yet after all we cannot arrest death.” Then one said, “I will seek out in the depths of ocean this Demon of inconstancy and destroy him.” Another said, “I will rend Mount Sumeru in twain, and enter there to seek this Demon of inconstancy to destroy him.” Another said, “I will mount into remotest space to seek the Demon of inconstancy and destroy him.” Another said, “I will enter the bowels of the earth to seek him and destroy him.” The King of the country having heard of these men, came to Buddha to inquire respecting the point, on which the Honoured of the world explained that there were four things which, whilst we are in the world (yin), cannot be escaped. 1st. It is impossible to avoid birth in some form or other; 2d, Having been born it is impossible to escape old age; 3d, When old, it is impossible to escape infirmity and disease; 4th, Under these circumstances, it is impossible to escape death—and then he added these verses and said—

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“Neither in space, nor in the depths of ocean, nor in the hidden fastness of the mountain, nor in any other place can death be escaped. It is by knowing this and reflecting upon it that the Bhikshu is able to overthrow the army of Māra and obtain deliverance from birth and death.”

Linked texts (1)

法句譬喻經 — Classical Chinese