法句譬喻經 30: Hell (nirayavaggo)
Texts from the Buddhist Canon commonly known as Dhammapada, with accompanying narratives 30
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Hell (nirayavaggo)
30.p1
In olden time there was in the country of Śrāvastī a certain Brahman teacher called Purāna Kāśyapa (Pou-lan-ka-ye), who had five hundred followers, who went about the country with their master, and were greatly respected by the King and people. Now it came to pass that after Buddha had attained supreme wisdom, and when with his disciples he had come to Śrāvastī, that, on account of his personal dignity, and the character of his teaching, the King and people paid him great respect. On this Kāśyapa was full of jealousy, and he determined to destroy (overthrow) the World-honoured in argument, and cause his death. Accordingly he went, accompanied by his followers, to meet the King, and having found him, he spake thus : “In former days, Mahārāja, you and the people used to attend to me as a teacher, and supply my wants; but since this Sramana Gōtama has arrived here, who falsely says he has become enlightened (Buddha), you have left me, to attend on him. I desire, therefore, that you would allow a discussion between us, and whoever is defeated in argument let him be put to death.” The King being pleased with the proposition, submitted it to the World-honoured One, who consented to meet Kāśyapa, as he wished, at the expiration of seven days. Accordingly the King prepared a place standing eastward of the city, smooth and wide, on which he erected two lofty thrones, and adorned them with all sorts of flags and decorations. On these the two disputants were to sit, with their adherents beneath, and the King and his court between the two. The day having come, Kāśyapa and his followers arrived first, and having ascended his throne, lo! an evil spirit, knowing the envy that burned in the heart of the Brahman, caused a sudden storm to arise, which blew down the seat which he occupied, and filled the whole arena with dust and flying sand. But now Buddha arrived, and having taken his place, the King came forward and entreated him by his power to convert the people to his doctrine, and confute the heretical views of his opponent. On this the Lord ascended into the air, and exhibited his glory in causing fire and water to proceed from his body; and after various miraculous changes in his appearance, he returned once more to his seat. Then the Nāgas and spirits of the air caused flowers and pleasant perfumes to fall, whilst melodious chants were heard in the sky, and the earth and heavens were shaken. Then Purāna Kāśyapa, knowing that he had no real claim to the character of a supreme teacher, hung down his head in shame, and dared not lift up his eyes. On this a diamond-Litchavi (hero of Vaiśālī), raising his mace, from the head of which proceeded sparks of fire, over Kāśyapa, asked him why he did not also display such wonderful changes as those just witnessed? Whereupon Kāśyapa and his followers fled in every direction, and Buddha and his disciples returned to the Jetavana Vihāra, in Śrāvastī. After this Kāśyapa, having met an old female disciple, who ridiculed him for attempting to dispute with Buddha, he came to the banks of the river, and told his disciples that he was now going to ascend to the heaven of Brahmā, and if after casting himself into the river he did not return, that they might know he had ascended to that heaven. Accordingly he threw himself in, and not returning, his disciples concluded he had gone to heaven; and they also, desiring to join him there, threw themselves one by one into the river, and were lost—going to hell. Then Buddha explained that the two great crimes of Kāśyapa which led to his destruction were these—1st, pretending falsely to have arrived at supreme wisdom; 2d, having wickedly slandered Buddha. And for these two sins he and his followers have gone to perdition; and then he repeated these stanzas :—
30.p2
“He who, by false assumptions, seeks reward; he who, having done a thing, has not in so doing acted uprightly; he who has maliciously slandered an innocent man, and would control the world by (such) false pretences—that man, dragged down by his guilt, must fall into hell; as a man confined in a stronghold outside a city, guarded without and within, cannot escape, such is his lot. Carefully guarding one's heart, no unholy thought can arise; but failing in this, misery accrues, and in the end that man goes to perdition.”
30.p3
On this Buddha relates an anecdote of five hundred monkeys with their king, who had quarrelled with another king and his followers, and who, being unable to sustain the conflict, ended their lives as Kāśyapa and his followers had done (i.e., by jumping into the sea in search of a beautiful mountain full of delicious fruits, etc., and on the king not returning, his attendants all followed his example, and perished). These five hundred monkeys, Buddha explained, were Kāśyapa and his followers. The King having heard these words, was filled with joy, and departed.
30.p4
Translated from the Chinese by Samuel Beal, 1878.
30.p5
Texts from the Buddhist canon, commonly known as Dhammapada, with accompanying narratives
30.p6
Published by Trübner & Co, Ludgate Hill, London, 1878.
30.p7
Translated by the Shamans Fā-Kheu and Fā-Lih, of the Western Tsin Dynasty.
30.p8
Original book can be downloaded at https://archive.org/details/textsfrombuddhis00beal.
30.p9
Prepared for SuttaCentral by Yasoj and Ven. Vimala.
Linked texts (1)
- 法句譬喻經 — Classical Chinese