法句譬喻經 9: Twin verses

Texts from the Buddhist Canon commonly known as Dhammapada, with accompanying narratives 9

Language: English

Twin verses

9.p1

Formerly when Buddha was residing at Śrāvastī, the king of the country, whose name was Prasenajit, came to the place where Buddha was, and descending from his chariot, approached the Teacher with the deepest reverence, and invited him on the morrow to enter the city and partake of his hospitality, with a view to exhibit to the people the excellency of his person and doctrine, that they might believe on him. Buddha having consented, on the morrow entered the city with all his disciples, and having passed through the four cross streets of the town, he came to the place appointed and sat down. After finishing the meal, he began, on the request of the king, to preach in the midst of the four highways, whilst his auditors were very many. At this time there were two merchants listening to him. One of them reflected, “What excellent wisdom on the part of the king to have such doctrines as these publicly preached! how wide their application, how searching their character!” The other reflected thus, “What folly is this on the part of the king, bringing this man here to preach! Like the calf that follows the cow, here and there, fastened to a vehicle she draws, bleating as it goes—so is this Buddha following the king.” The two merchants having departed from the city some thirty li, came to an inn where they put up. In taking some wine the good merchant was restrained and protected by the four guardian spirits that watch over the world. The other, on the contrary, was incited by an evil spirit to drink on, till he was overpowered by sleep, and lay down in the road near the inn. Early in the morning, the merchants' waggons leaving the place, the drivers not perceiving the man lying in the road, he was crushed to death by the waggon wheels. [The other merchant, having come to a distant country, was selected by the genuflection of a sacred horse to succeed the king; and he accordingly was appointed to the throne. After this, considering the strange turn events had taken, he returned and invited Buddha to visit him, and preach to his people—on which occasion the World-honoured one declared the reason of the death of the evil-minded merchant, and the prosperity of him who thought wisely, and then added these lines]:

9.p2

“The mind is the origin of all that is; the mind is the master, the mind is the cause. If in the midst of the mind there are evil thoughts, then the words are evil, the deeds are evil, and the sorrow which results from sin follows that man, as the chariot wheel follows him (or it) who draws it. The mind is the origin of all that is; it is the mind that commands, it is the mind that contrives. If in the mind there are good thoughts, then the words are good and the deeds good, and the happiness which results from such conduct follows that man, as the shadow accompanies the substance.”

9.p3

On hearing these words, the king and his ministers, with countless others, were converted, and became disciples.

9.p4

In days of old, at the back of the Gridhrakūta mountains, near Rājagriha, there was a village, of some seventy or so families, all of them Brahmans. Buddha wishing to convert these people, came to the place and sat down under a tree. The people seeing the dignity of his presence, and the glorious appearance of his body, flocked round him, on which he asked the Brahmans how long they had dwelt in the mountain there, and what their occupation was. To this they replied—"We have dwelt here during thirty generations past, and our occupation is to tend cattle.” On asking further as to their religious belief, they said—"We pay homage and sacrifice to the sun and moon, the rain (water), and fire, according to the several seasons. If one of us dies, we assemble and pray that he may be born in the heaven of Brahma, and so escape further transmigrations.” Buddha replied to this—"This is not a safe way, nor by it can you escape from the three evil ways of further existence. The true way is to follow me, become true ascetics, and practise complete self-composure with a view to obtain Nirvāna;” and then he added these lines:

9.p5

“They who consider truth as that which is untrue, and regard that which is untrue as truth, this is but to adopt heretical opinions and can never lead to true advantage. But to know as truth that which is true, and to regard as false that which is false, this is perfect rectitude, and this shall bring true profit. Everywhere in the world there is death—there is no rest in either of the three worlds. The Devas, indeed, enjoy a period of bliss; but their happiness also must end, and they must also die! To consider this as the condition of all states of being (worlds), that there is nothing born but must die, and, therefore, to desire to escape birth and death, this is to exercise one's self in Religious Truth.”

9.p6

The seventy Brahmans hearing these words, desired at once to become Shamans; and on being welcomed by Buddha, their hair fell off, and they presented the appearance of true disciples. Then they all set out to return to the Vihāra, and on the road certain thoughts about their wives and families troubled them, whilst at the same time a heavy downpour of rain prevented their advance. Then Buddha, knowing their thoughts, caused some ten houses to appear by the road-side, in which they sought shelter; but on entering one of them it was soon perceived that through the roof the rain found its way, and there was but little protection from the wet, on which Buddha added these lines, and said:

9.p7

“As when a house-roof is not properly secured, then the rain finds a way through it and drops within, so when the thoughts are not carefully controlled, the desires (sexual desires) will soon bore through all our good resolutions. But as when a roof is well stopped then the water cannot leak through, so by controlling one's thoughts, and acting with reflection, no such desires can arise or disturb us.”

9.p8

The seventy Brahmans, on hearing these lines, although convinced that their desires were reprehensible, yet were not wholly free from doubt, nevertheless they went forward. As they advanced they saw some scented paper on the ground, and Buddha took the opportunity of calling their attention to it; and after this, seeing some fish-gut also lying about, he directed their notice to its ill-odour, and then added these lines, and said:

9.p9

“He who consorts with the low and the base, contracts the same character as he who handles a foul substance; he goes from worse to worse, and utterly without reason, he perfects himself in wickedness. But the wise man (consorting with the wise) contracts the same character, even as the scent of a sweet odour adheres to him who handles it; advancing in wisdom, practising virtue, he goes on to perfection, and is satisfied.”

9.p10

The seventy Brahmans, hearing these verses, convinced that their desire to return home and enjoy personal indulgence was the evil taint that adhered to them, cast off such thoughts, and, going forward, came to the Vihāra, and finally obtained the condition of Rahats.

9.p11

In former days, when the nobleman Sudatta had bought of the heir-apparent, Jeta, the ground for a Vihāra, at Śrāvastī, then the said nobleman had invited Buddha and his followers to partake of his hospitality for a month, in consequence of which, and the sermons which the World-honoured then preached, all those present obtained enlightenment, and the Prince himself returned with joy to the Eastern Palace. Now Virudhaka, the prince's brother, was always near the person of the king; and on this occasion his majesty, with his suite, and the officers of the “after palace,” proceeded to robe themselves, with the intention of visiting Buddha. Having arrived at the place where he was, they paid him the customary reverence, and with undivided attention listened to his instruction. Meantime Virudhaka, remaining behind, was invited by the courtiers, in the absence of his father, to occupy his throne; and once seated there, he was unwilling to retire from it. [The consequence was, he sent and caused his father, and 500 of his followers, to be put to death. On which Buddha recited these lines]:

9.p12

“The man who causes joy now, shall rejoice here-after. Living virtuously, he doubly rejoices—he rejoices and is glad; seeing his own happiness, his heart is at rest. He rejoices now, he rejoices here-after; doing right, he has a double joy; he enjoys Divine protection (here), and he receives his reward and is at rest (hereafter).”

9.p13

And then Buddha having foretold that Virudhaka, after seven days, should go down to hell, added these words:

9.p14

“He who causes sorrow suffers sorrow hereafter. Walking in sin he doubly suffers—reflecting on the evil he has done, he suffers; seeing his guilt, he suffers more in prospect of the future. The man who repents (mourns) now, repents hereafter. On account of his evil deeds he mourns in both worlds; seeing his own evil works, he endures the grief consequent on guilt (in this world), and he inherits the misery of his evil deeds (in the next).”

9.p15

Buddha having addressed the people and the Prince Jeta at further length, on the folly of covetousness and an evil ambition, and Virudhaka having, as the prediction went, fallen into the condition of a lost man, the whole assembly was convinced, and were brought to a knowledge of the truth.

Linked texts (1)

法句譬喻經 — Classical Chinese