法句譬喻經 3: The disciple, or “śrāvaka.”
Texts from the Buddhist Canon commonly known as Dhammapada, with accompanying narratives 3
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The disciple, or “śrāvaka.”
3.p1
Once on a time in Śrāvastī there was a certain housewife, poor though she was, who had no religious principle, and was without faith. Buddha seeing her condition was moved with pity. He saw that, whenever his followers went begging through the city, they met with nothing but abuse at the door of this woman's house. On a Shaman expostulating with her, on the ground that he only sought alms as a religious duty, she said, “If you were dying I would give you nothing, much less now that you are hale and well.” On this the Shaman, standing before her, assumed the condition of one who was really dead. The various functions of his body ceased, and from his mouth and nose crept in and out the hateful insects that accompany death. On seeing this ghastly sight, the woman fell down in a swoon, and so remained. Meanwhile the Shaman, by his spiritual power, transported himself thence a few lis, and, sitting beneath a tree, composed himself to contemplation. Meantime the husband of the woman returning, and finding his wife in the condition related, inquired the reason of it, on which she replied that she had been frightened by a rascally Shaman. On this the husband in a rage seized his bow and his sword, and set out to pursue and avenge himself on the mendicant. Coming to where he was, the Shaman, by his spiritual power, surrounded himself with a wall, through which there were gates of approach, but all were closed. The incensed husband, being unable to get at the mendicant, asked him to open the gates; on which he replied, “Lay aside your bow and your sword and you may enter.” On this the man thought, “Even if I leave my weapons behind me I shall be able to maul him with my fists.” On this he put down his bow and sword, and asked again for admission. But the Shaman said, “The gate cannot be opened, for the bow and the sword which you must lay aside are not those weapons you carried in your hand, but the enmity and malice that fill your heart; lay these aside and you may enter.” On this the man, struck with the conviction of his sin, both he and his wife repented of their evil designs and became disciples—on which occasion the enlightened follower of Buddha (man of Bōdhi, or religious man) added these words, and said—
3.p2
“The disciple (Śrāvaka) who is able to hold (the precepts) firmly, like a wall, difficult to be overturned, surrounds himself with the protection of the Law, and thus persevering perfects himself in saving wisdom. The disciple, with his mind enlightened, by this enlightenment adds yet to his store of wisdom, and so obtains perfect insight into the mysteries of Religion (Truth), and thus illumined, he practises the duties of his calling in peace. The disciple, able to cast away (the causes of) sorrow, in perfect rest enjoys happiness, and by virtuously preaching the Law of Eternal Life, himself obtains Nirvāna. By hearing, he acquaints himself with the Rules of a Holy Life; he shakes off doubt and becomes settled in faith. By hearing, he is able to resist all that is contrary to the Law (Truth, or Religion), and so advancing, he arrives at the place where there is no more Death.”
3.p3
On hearing these words the man and his wife, beholding the wonderful signs of Buddha displayed in the person of this disciple, smote on their breasts in penitence, and countless thousands, like themselves, throughout the world, were converted and saved.
3.p4
In old time, when Buddha was residing in the country of Kausāmbī, in a certain Vihāra called Mei-yin (beautiful voice), and preaching for the sake of the four orders, there was a certain Brahmachārin, unrivalled for knowledge of Scripture, who being unable to find any one equal to himself in argument, was accustomed to carry, wherever he went, a lighted Torch in his hand. One day a man in the market-place of a certain town, seeing him thus, asked him the reason of his strange conduct, on which he replied—"The world is so dark, and men so deluded, that I carry this Torch to light it up so far as I can.” At this time Buddha transformed himself into a man of eminence (magistrate), who, sitting on his chair of office in the market-place, forthwith called out to the Brahmachārin, “What ho there! what are you about (with that Torch)?” To whom the Brahmachārin replied, “All men are so wrapped in ignorance and gloom, that I carry this Torch to illumine them.” Then the magistrate asked him again, “And are you so learned as to be acquainted with the four treatises (vidyās) which occur in the midst of the Sacred Books, to wit, the treatise on Literature (Śabdavidyā); the treatise on the “Heavenly Bodies and their Paths; “the treatise on “Government;” and the treatise on “Military Art"? On the Brahmachārin being forced to confess he was unacquainted with these things, he flung away his Torch, and Buddha appearing in his glorious body, added these words—
3.p5
“If any man, whether he be learned or not, consider himself so great as to despise other men, he is like a blind man holding a candle—blind himself, he illumines others.”
3.p6
On hearing these words the Brahmachārin sought to become a disciple of Buddha, and was accordingly admitted.
3.p7
There was in former days a certain nobleman, called Su-ta (Sudatta?), residing at Śrāvastī, who had become a disciple of Buddha, and entered on the first path. He had a friend called “Hau-shi" (Sudana?), who was not a believer. On this latter falling sick, and finding no help in any one for whose advice he sent, his friend Sudatta resolved to send for Buddha, and ask him to visit his friend. In compliance with the request Buddha came, and, with his body glorious as the sun, entered the house of Sudana, and sat down. [He then preached a sermon on the moral diseases to which men are liable, and afterwards added these lines]:
3.p8
“The office of the Sun is to give light; the office of a Father, to be kind, and compassionate; the office of a Ruler is to restrain and govern; the office of a Man of Reason (religious man) is to listen to instruction; a physician concerns himself with prolonging the life of men; a warrior desires victory; and so Religion (the Law) resides in the possession of wisdom. A happy walk through life is the gladness of the world; a friend is for consultation; the choice of a companion is for the occasion which requires him; to behold the beauty of women is the joy of the chamber; the proof of wisdom is in speaking; to be a Ruler one must be able to discriminate rightly; to dispel doubt and error, one must exercise the light of supreme wisdom (Bōdhi); to search out the foundation of rest and quiet, one must be able faithfully to hold (observe) the Treasures of the Law (the Scriptures). He who hears is able to be of advantage to the present world, his wife, children, and friends, and in the next world to arrive at perfect happiness. Still hearing, he arrives at the perfection of sacred knowledge, and is able to discriminate and explain the secrets of Truth; and thus he governs himself without transgression; receiving the Law, he extols that which is right, and so obtains release from all (moral) disease, he dissipates all the causes of sorrow and pain, he excludes all possibility of misfortune or calamity, he is always successful in finding a ground for peace and comfort: such are the consequences following in the life of one who hears much' (the Śrāvaka).”
3.p9
On hearing this sermon, the sick man was convinced of the Truth and became a disciple.
3.p10
In times gone by, there was to the south of Rājagriha a great mountain, distant from the city about 200 li. Through this mountain there was a pass deep and lonely, through which the road to South India lay. Five hundred robbers had taken up their abode in this defile, who used to murder and spoil all travellers that passed that way. The king had vainly sent to capture them, but they always escaped. Buddha, residing in the neighbourhood, and considering the case of these men, that they understood not the nature of their conduct, and that although he had come into the world to teach men, yet their eyes had not seen him, nor their ears heard the tidings of his Law, he resolved to go to them. Consequently he transformed himself into a man richly dight, on a well-caparisoned steed, with his sword and bow, with bags of silver and gold on his saddle-bow, and precious stones studding his horse's bravery. On entering the defile loud neighed his steed. On hearing the sound the 500 robbers started up, and spying the traveller, exclaimed, “Never have we had such prospect of booty; let us up, and capture him!” So they proceeded to surround the traveller, with a view to prevent his escape; but he, with one shot of his bow, pierced the 500, and with one stroke of his sword wounded them. On their falling to the ground, they exclaimed, “What God is this? Oh that he would draw out these arrows?, and assuage the bitter pain of such wounds as ours!” On this the traveller began to explain that such hurts as these were trivial compared with the pain caused by the sorrow that rules the world, and the wounds of unbelief and doubt, and that nought but the wisdom resulting from earnest attention (hearing) to the Scriptures could heal such wounds; and then he added these words and said:
3.p11
“There is no painful wound so bad as sorrow—no piercing arrow so sharp as folly. Nothing can remedy these but an earnest attention to religious instruction. From this the blind receive sight, the deluded are enlightened. Men are guided and led by this, as eyes given to him without eyes. This, then, is able to dispel unbelief, to remove sorrow, to impart joy; the highest wisdom is the lot of those who 'hear.' This is the title of him who has acquired the greatest merit (most to be revered).”
3.p12
On hearing this the robbers repented of their evil lives, and the arrows, of themselves, left their bodies, and their wounds were healed. They then became disciples, and obtained rest and peace.
3.p13
Translated from the Chinese by Samuel Beal, 1878.
3.p14
Texts from the Buddhist canon, commonly known as Dhammapada, with accompanying narratives
3.p15
Published by Trübner & Co, Ludgate Hill, London, 1878.
3.p16
Translated by the Shamans Fā-Kheu and Fā-Lih, of the Western Tsin Dynasty.
3.p17
Original book can be downloaded at https://archive.org/details/textsfrombuddhis00beal.
3.p18
Prepared for SuttaCentral by Yasoj and Ven. Vimala.
Linked texts (1)
- 法句譬喻經 — Classical Chinese