2. Inciting to wisdom (T211.2)

This section consisting of twenty-nine verses, is designed to excite listless mendicants to renewed exertion in the path of Duty. The first four gāthas were spoken by Buddha in the Jetavana at Śrāvastī. On this occasion a careless disciple had left the company of his hearers, whilst he was preaching on the necessity of exertion in casting off the hindrances and trammels that prevent advance in a religious life. Having retired to the interior of his cell, he indulged himself in sleep and effeminacy—not knowing that after seven days he would die. Whereupon Buddha addressed him thus:

“Alas! arise thou! why sleeping there? a companion of the spider, and the creeping insect. Hidden from sight, practising impurity, miserably deceived with regard to the character of the body (or Life), even as one who dreads the amputation of a diseased limb, his heart heavy, and his affliction great, seeks forgetfulness in sleep, but nevertheless cannot escape the recollection of his coming calamity—such is your case. But the man who strives after true wisdom, feels no such sorrow, always reflecting on religion, he forgets himself—possessed of right apprehension of Truth he increases in wisdom daily, he becomes a light in the world; however born, his happiness is a thousand fold greater, and in the end he shall escape every evil mode of existence.”

Hearing these verses the mendicant arose and came before Buddha, and prostrated himself in his presence; on which the World-honoured asked him if he knew his former states of existence; the mendicant confessed that owing to the indulgence of his carnal desires, he was unable to penetrate such mysteries—on which the teacher explained how in the time of a former Buddha he had been a disciple, but had given way to self-indulgence and sleep—on account of which he had been born for many thousand years, as an insect, and in other similar forms—but now his evil Karma exhausted, he had again been born as a man and become a mendicant. On hearing this the Shaman, struck with remorse, repented of his sin and became a Rahat.

Formerly, when Buddha was residing at Śrāvastī, in the Jetavana, whilst preaching for the benefit of the four orders of his followers, there was a young Bhikshu, who being overcome by foolish thoughts, was unable to restrain his desires. Grieved at this, he resolved to dismember himself, and for that purpose he went to the house of his Patron (dānapati), and having procured a knife he proceeded to his cell, and sitting on his couch he began to reflect on the evil which resulted from the power of gratifying desire. Buddha knowing his thoughts, and perceiving him to be deceived by ignorance of the true cause of his conduct, an ill-restrained mind, proceeded to his cell, and inquired what he was going to do. On this the Bhikshu explained that as he was unable to check desire, and in consequence to advance in religious exercise, he was about to dismember himself. On this Buddha explained that uncertainty and doubt were the causes of delay in religious progress, that the first thing to do was to govern the mind, and restrain the thoughts, without which merely to get rid of the external instrument of evil was useless, and then he added these lines—

“Learning first to cut off the Mother, and to follow the one true guide (Minister), dismissing all the subordinate place-holders, this is (the conduct of) the truly enlightened man.”

And then explaining that “Doubt" was the Mother, and the twelve causes and effects the subordinates, whilst Wisdom was the one Minister, the Bhikshu obtained enlightenment, and was at rest.

Formerly, when Buddha was residing in the Gridhrakūta Mountain near Rājagriha preaching the Law of Eternal Life (i.e., Nirvāna) to the assembled multitudes, there was a certain obdurate and hardened Bhikshu present, on whom the words of the Preacher had no effect. On this Buddha, knowing his thoughts, sent him to the back of the mountains to meditate beneath a tree in the middle of the gorge, known as that of the “Evil Spirits"—with a view to his casting away the impediments that prevented him from attaining Nirvāna. Arrived at the spot he was constantly alarmed and interrupted by the sounds of the evil spirits, though he saw no form, and so instead of arriving at a fixed state of composure, he rather desired to go back to the place whence he came—but on reflecting that the sounds he heard were only those of evil spirits who wished to drive him from his purpose, he stayed where he was. Then Buddha coming near him as he sat, took his place beside him and said—"Have you no fear dwelling alone in this solitary place?” to which he replied—"At first when I had scarcely yet entered on this part of the Mountain, I was for a moment filled with fear—but then a wild elephant coming to the place were I was, and lying down close to me under a Tree, went to sleep, as though he were perfectly rejoiced to get away from the rest of the herd, and be at peace (and so I was re-assured).” Then Buddha, knowing perfectly the circumstances of the case, said, “That elephant was but one of a herd of five hundred, who from fear that he might be captured with the rest, found his joy in separation, and a solitary life—how much more, then, should you seek for happiness in leaving your home, and practising in solitude the rules of an ascetic life?” and then he added these verses—

“Perceiving that the ignorant herd can never attain true Wisdom, the wise man prefers in solitude to guard himself in virtuous conduct, not associating with the foolish; rejoicing in the practice of moral duties (sila) and pursuing such conduct as becomes this mode of life, there is no need of a companion or associate in such practice—solitary in virtue, without sorrow, a man rejoices as the wild elephant (escaped from the herd).”

On hearing these words the Bhikshu obtained rest, and the “Evil Spirits" also, who listened and understood them, were so awed that they vowed never again to molest solitary ascetics, and then Buddha and the mendicant returned to their place.

On a certain occasion when Buddha was residing in the Jetavana at Śrāvastī, preaching for the good of Devas and men, two new disciples from Rājagriha desired to go to the place where he was to see him. Between the two countries there was an uninhabited and inhospitable desert. Parched with the heat and utterly exhausted, they came at length to a pool of water and sat down, eagerly desiring to slake their thirst. But they perceived that the water was full of insects, and so hesitated to drink. At length one said, “If I drink not I shall not be able to see Buddha, the end justifies the means,” and so he drank of the water. The other, considering that the Law of Buddha was one of universal love, which forbade the taking of life, refused to drink, and as the other went on his way alone, the latter died and was born in Heaven. Then considering the circumstances of his former life, he quickly descended and came to the place where Buddha was and saluted him. In a short time the first also arrived at the place, and on Buddha asking him whence he came and where his companion was, he related with tears all the circumstances of the case, on which the Teacher, pointing to the bright Deva come down from Heaven, assured the other that this was his former companion; he had kept the Law and was born in Heaven, and was the first to behold the form of Buddha; but you “who say you see me, and yet have transgressed my Law, are not seen by me, but are as though you were distant ten thousand li, whereas this man who has kept the Law, dwells ever in my sight,” and the World-honoured one added these lines, and said—

“The obedient disciple who follows the precepts without fail, in either world (Heaven or earth) exalted, he shall obtain his desire and aim (his prayer). But, on the other hand, the disciple who is stint in obedience, not keeping the precepts in their strictness, in either world grievously afflicted, mourns for his former vows (unaccomplished). Yet both, if they persevere in their inquiries and search, shall be saved from error, although with difficulty.”

On hearing these words the disciple who had erred was overjoyed, and arrived at enlightenment.

Translated from the Chinese by Samuel Beal, 1878.

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

Published by Trübner & Co, Ludgate Hill, London, 1878.

Translated by the Shamans Fā-Kheu and Fā-Lih, of the Western Tsin Dynasty.

Original book can be downloaded at https://archive.org/details/textsfrombuddhis00beal.

Prepared for SuttaCentral by Yasoj and Ven. Vimala.