法句譬喻經 19: Old age (jarāvaggo)
Texts from the Buddhist Canon commonly known as Dhammapada, with accompanying narratives 19
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Old age (jarāvaggo)
19.p1
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 :—
19.p2
“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?”
19.p3
On hearing these words, the Brahmans became sobered and thoughtful, and finally attained to the condition of Rahats.”
19.p4
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 :—
19.p5
“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!”
19.p6
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:—
19.p7
“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)."
19.p8
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).
19.p9
Translated from the Chinese by Samuel Beal, 1878.
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Texts from the Buddhist canon, commonly known as Dhammapada, with accompanying narratives
19.p11
Published by Trübner & Co, Ludgate Hill, London, 1878.
19.p12
Translated by the Shamans Fā-Kheu and Fā-Lih, of the Western Tsin Dynasty.
19.p13
Original book can be downloaded at https://archive.org/details/textsfrombuddhis00beal.
19.p14
Prepared for SuttaCentral by Yasoj and Ven. Vimala.
Linked texts (1)
- 法句譬喻經 — Classical Chinese