法句譬喻經 16: The thousands (sahassavaggo)
Texts from the Buddhist Canon commonly known as Dhammapada, with accompanying narratives 16
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Contents
- 16.p1 — 4 parts
The thousands (sahassavaggo)
16.p1.1
In old time, when Buddha was residing at Śrāvastī, there was an old mendicant called Pan-teh-san (Patisena?) who being by nature cross and dull, could not learn so much as one Gāthā by heart. Buddha accordingly ordered 500 Rahats day by day to instruct him, but after three years he still was unable to remember even the one Gāthā. Then all the people of the country (the four orders of people) knowing his ignorance, began to ridicule him, on which Buddha, pitying his case, called him to his side, and gently repeated the following stanza :—"He who guards his mouth, and restrains his thoughts, he who offends not with his body, the man who acts thus shall obtain deliverance.” Then Patisena, moved by a sense of the Master's goodness to him, felt his heart opened, and at once he repeated the stanza. Buddha then addressed him further—"You now, an old man, can repeat a stanza only, and men know this, and they will still ridicule you, therefore I will now explain the meaning of the verse to you, and do you on your part attentively listen.” Then Buddha declared the three causes connected with the body, the four connected with the mouth, and the three connected with the thoughts, by destroying which men might obtain deliverance, on which the mendicant, fully realising the truth thus explained, obtained the condition of a Rahat.
16.p1.2
Now, at this time there were 500 Bhikshunīs (Nuns) dwelling in their Vihāra, who sent one of their number to Buddha to request him to send them a priest to instruct them in the Law, on which Buddha desired the old mendicant Patisena to go to them for this purpose. On hearing that this arrangement had been made, all the nuns began to laugh together, and agreed on the morrow, when he came, to say the Gāthā wrong (backward), and so confuse the old man and put him to shame. Then on the morrow when he came, all the Bhikshunīs, great and small, went forth to salute him, and as they did so, they looked at one another and smiled. Then sitting down, they offered him food. Having eaten and washed his hands, they then begged him to begin his sermon. On which the aged mendicant ascended the elevated seat, and sitting down, began: “Sisters! my talent is small, my learning is very little. I know only one Gāthā, but I will repeat that and explain its meaning. Do you listen with attention and understand.” Then all the young nuns began to attempt to say the Gāthā backwards; but lo! they could not open their mouths; and filled with shame, they hung down their heads in sorrow. Then Patisena having repeated the Gāthā, began to explain it, head by head, as Buddha had instructed him. Then all the female mendicants hearing his words, were filled with surprise, and rejoicing to hear such instruction, with one heart they received it, and became Rahats.
16.p1.3
On the day after this the King Prasenajit invited Buddha and the whole congregation of priests to assemble at his palace (and partake of hospitality). Buddha therefore recognising the superior and reverend appearance of Patisena, desired him to bear his alms-dish and follow him as he went. But when they came to the palace-gate, the porter, knowing his character (antecedents), would not let him go into the hall; for “We have no hospitality,” said he, “for a priest who knows but one Gāthā; there is no room for such common fellows as you—make place for your betters and begone.” Patisena accordingly sat down outside the door. Buddha having now ascended the dais, after having washed his hands, lo! the arm of Patisena, with the alms-dish in its hand, entered the room. Then the King, the ministers, and all the assembly, seeing this sight, were filled with astonishment, and said—"Ah! what arm is this?” On which Buddha replied, “It is the arm of Patisena, the mendicant. He has but just obtained enlightenment, and I desired him to bear my alms-dish behind me; but the porter has refused him admission, and so his arm has appeared with my begging-dish in the hand.” On this he was admitted and entered the assembly. Then Prasenajit, turning to Buddha, said—"I hear that this Patisena is a man of small ability, and knows only one Gāthā, how, then, has he obtained the supreme wisdom?” To whom Buddha replied—"Learning need not be much, conduct is the first thing.
16.p1.4
This Patisena has allowed the secret virtue of the words of this one Gāthā to penetrate his spirit; his body, mouth, and thoughts have obtained perfect quietude; for though a man know ever so much, if his knowledge reach not to his life, to deliver him from the power which leads to destruction, what benefit can all his learning be?” and then Buddha repeated the following stanzas:
16.p2
“Although a man can repeat a thousand stanzas (sections), but understand not the meaning of the lines he repeats, this is not equal to the repetition of one sentence well understood, which is able when heard to control thought. To repeat a thousand words without understanding, what profit is there in this? But to understand one truth, and hearing it to act accordingly, this is to find deliverance. A man may be able to repeat many books, but if he cannot explain them what profit is there in this? But to explain one sentence of the Law, and to walk accordingly, this is the way to find supreme wisdom (to become a Rahat).”
16.p3
On hearing these words, two hundred Bhikshus obtained deliverance, and the King and his ministers were filled with joy.
16.p4
In days of old, when Buddha was living in the Jetavana Vihāra, at Śrāvastī, preaching his doctrine, there was a certain rich Brahman of that country called Yamata, who was in the habit of asking all the Brahmans of the neighbourhood, upwards of 5000 men, to share in his hospitality, and receive gifts of cattle, slaves, clothes, money, etc., in the middle of every fifth year. On the present occasion, having received these gifts, and joined in the various sacrifices, they came to the place where Buddha was, flushed with joy and elated with pride. On this, Buddha, having reproved them for their folly, uttered the following stanzas:—
16.p5
“If a man each month repeat a thousand sacrifices, and go on making his bodily offerings without ceasing, this is not equal to that man's conduct who but for a moment, with undivided attention (yih sin, ekachittam), fixes his mind upon the Law. The happiness consequent on one moment of deep reflection exceeds that (which results from) of the sacrifice of the bodies (of untold victims). Although a man for a hundred years worship and sacrifice to the spirit of Fire, his merit is not equal to that of the man who for a moment pays reverence to the Three Holy Ones; the happiness consequent on one such act of homage excels that resulting from all those hundred years.”
16.p6
On this, the World-honoured proceeded to address Yamata in the following words :—
16.p7
“There are four kinds of charitable offerings. “What are the four? First, where the gifts are large, and the merit small; secondly, where the gifts are small, and the merit large; thirdly, where the gifts are large, and the merit large; fourthly, where the gifts are small, and the merit also small. And now, with respect to the first, when is the gift large, and the merit small? In the case of the foolish and deluded man who takes away life for the purpose of offering up sacrifices to the gods, accompanied by wine-drinking, singing, dancing, and the bestowal of wealth. Here the gifts are great, but the merit small indeed. With regard to the case when the gifts are small and the merit small, this is so when, from covetousness and an evil heart, the offerings given to the learned (or religious persons) are small and stint; in such case the reward also is stint. And when is it that the offerings, though small, entail a large reward? In the case when, from a principle of love, a man offers to a virtuous person (or religious man) what small gift he has, with a desire to learn from him the principles of true wisdom, this man reaps great reward. And lastly, the case of a great gift securing a great reward, as in the case of one who, realising the vanity of all earthly things, out of a good heart gives his wealth to found monasteries, or to purchase grounds for fruits, with which to make offerings to the Three Holy Ones, or who gives clothing and other necessaries for this same purpose, his merit, like the waters of the five rivers which enter the ocean, is immeasurable, his reward returns into his own bosom many fold, as the return of the seed sown by the husbandman in land prepared for it.”
16.p8
Yamata and the rest having heard these words, were filled with joy, whilst the Devas and Spirits were enabled to enter on the first path. Five thousand Brahmachārins became disciples, whilst Yamata and the other householders accepted the five rules, and the King, ministers, and others, sought refuge in the three defences, and became lay disciples, and obtained the eyes of the Law (religious insight).
16.p9
There was in old time a certain disorderly person living in Rājagriha, who neither reverenced his parents or paid respect to his superiors, but always had resort to sacrifice and worship of the sun and moon and fire when he went wrong, hoping thereby to get merit, and feel happy in himself; but notwithstanding all his bodily exercises, in worship and offerings, he found no peace, even after three years' incessant perseverance. He at length resolved to go to Śrāvastī to inquire of Buddha. Arrived there, and seeing the glory of his person, he fell down at his feet, and said how he was placed. Then Buddha explained the folly of animal sacrifice, and the uselessness of all such exercises where the heart was untouched, and there was no filial reverence or dutiful behaviour to those to whom it belonged; and in conclusion recited these Gāthās :—
16.p10
“To sacrifice to Spirits in order to find peace (merit), or, after this life expecting reward, his happiness is not one quarter of that man's who pays homage to the good. He who is ever intent on good conduct and due reverence to others, who always venerates old age, four happy consequences increasingly attend that man—beauty and strength, and life and peace.”
16.p11
On hearing these words the man was filled with joy, and sought permission to become a disciple, and after a while attained the condition of a Rahat.
16.p12
Translated from the Chinese by Samuel Beal, 1878.
16.p13
Texts from the Buddhist canon, commonly known as Dhammapada, with accompanying narratives
16.p14
Published by Trübner & Co, Ludgate Hill, London, 1878.
16.p15
Translated by the Shamans Fā-Kheu and Fā-Lih, of the Western Tsin Dynasty.
16.p16
Original book can be downloaded at https://archive.org/details/textsfrombuddhis00beal.
16.p17
Prepared for SuttaCentral by Yasoj and Ven. Vimala.
Linked texts (1)
- 法句譬喻經 — Classical Chinese