法句譬喻經 23: Rest and repose (sukhavaggo)
Texts from the Buddhist Canon commonly known as Dhammapada, with accompanying narratives 23
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Rest and repose (sukhavaggo)
23.p1
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 :—
23.p2
“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?”
23.p3
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.
23.p4
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:—
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“There is no burning greater than lust; there is no distress (poison) worse than hate; there is no misery greater than this body; there is no joy like (its) destruction. Without accordance there can be little joy; small power of distinguishing truth argues little wisdom; by perceiving and seeking for that which is truly great, by this means alone one obtains perfect rest. Now I, the Honoured of the World, fully explain the character of the sorrowless; I fully (am able) to deliver the three worlds; I alone (or by myself alone) have overthrown the whole army of Māra (the devil).”
23.p6
Having uttered these words, Buddha explained how that in ages gone by there was a certain Bhikshu possessed of the five supernatural powers (iddhi), who dwelt in the mountains under a tree, practising austerities with a view to final release. Whilst dwelling thus, four animals also came and took up their abode near him, namely, a small bird (sparrow?), a large bird (quail?), a poisonous snake, and a deer. On one occasion the Bhikshu heard these creatures also contending between themselves which was the greatest misery in the world, and they also, from their various dispositions, assigned the same causes of suffering as you have, namely, lust, hunger, anger, and fear. Whereupon the Bhikshu explained to them also, as I have done to you, that the body, the source of all sorrow, is the greatest misery, and therefore the greatest happiness is to get rid of the body and obtain Nirvāna. And on this they were able to understand the truth. Now at that time I was the Bhikshu, and ye were the four creatures. On hearing this the mendicants were filled with holy fear and self-upbraidings, after which they were able to come to the condition of Rahats.
23.p7
Translated from the Chinese by Samuel Beal, 1878.
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Texts from the Buddhist canon, commonly known as Dhammapada, with accompanying narratives
23.p9
Published by Trübner & Co, Ludgate Hill, London, 1878.
23.p10
Translated by the Shamans Fā-Kheu and Fā-Lih, of the Western Tsin Dynasty.
23.p11
Original book can be downloaded at https://archive.org/details/textsfrombuddhis00beal.
23.p12
Prepared for SuttaCentral by Yasoj and Ven. Vimala.
Linked texts (1)
- 法句譬喻經 — Classical Chinese