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T211 The Scriptural Text Verses of the Doctrine, with Parables

Thông tin: BDK America — English Tripiṭaka

THE SCRIPTURAL TEXT: VERSES OF THE DOCTRINE, WITH PARABLES

Front Matters

BDK English Tripitaka 10-11 THE SCRIPTURAL TEXT: VERSES OF THE DOCTRINE WITH PARABLES

Translated from the Chinese of Fa-li and Fa-chii (Taisho Volume 4, Number 211) by

Charles Willemen Numata Center

for Buddhist Translation and Research 1999

Copyright

Nnmata Center for Buddhist Translation and Research All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means — electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 1999

ISBN: 1-886439-08-7

Library of Congress Catalog Card Number: 98-67121 Published by

Numata Center for Buddhist Translation and Research 2620 Warring Street

Berkeley, California 94704

Printed in the United States of America

A Message on the Publication of the

English Tripit ka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha's basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed. Ever since the Buddha's Great Demise over twenty-five hundred years ago, his message of isdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings. Of course, it would be impossible to translate all of the Buddha's eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taisho edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project. It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten off the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world.

Numata Yehan

Founder of the English

August 7, 1991 Tripitaka Project

Editorial Foreword

In January 1982, Dr. Numata Yehan, the founder of the Bukkyo Dendo Kyokai (Society for the Promotion of Buddhism), decided to begin the monumental task of translating the complete Taisho edition of the Chinese Tripitaka (Buddhist Canon) into the English language. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year, the Translation Committee of the English Tripitaka was officially convened. The initial Committee consisted of the following members: Hanayama Shoyu (Chairperson); Bando Shojun; Ishigami Zenno; Kamata Shigeo; Kanaoka Shuyu; Mayeda Sengaku; Nara Yasuaki; Sayeki Shinko; (late) Shioiri Ryotatsu; Tamaru Noriyoshi; (late) Tamura Kwansei; Uryuzu Ryushin; and Yuyama Akira. Assistant members of the Committee were as follows: Kanazawa Atsushi; Watanabe Shogo; Rolf Giebel of New Zealand; and Rudy Smet of Belgium. After holding planning meetings on a monthly basis, the Committee selected one hundred thirty-nine texts for the First Series of translations, an estimated one hundred printed volumes in all. The texts selected are not necessarily limited to those originally written in India but also include works written or composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published.

Frankly speaking, it will take perhaps one hundred years or more to accomplish the English translation of the complete Chinese and Japanese texts, for they consist of thousands of works. Nevertheless, as Dr. Numata wished, it is the sincere hope of the Committee that this project will continue unto completion, even after all its present members have passed away.

It must be mentioned here that the final object of this project is not academic fulfillment but the transmission of the teaching of the vii

Publisher’s Foreword

Editorial Foreword

Buddha to the whole world in order to create harmony and peace among mankind. To that end, the translators have been asked to minimize the use of explanatory notes of the kind which are indispensable in academic texts so that the attention of general readers will not be unduly distracted from the primary text. Also, a glossary of selected terms is appended to aid in understanding the text. To my great regret, however, Dr. Numata passed away on May 5, 1994, at the age of 97, entrusting his son, Mr. Numata Toshihide, with the continuation and completion of he Translation Project. The Committee also lost its able and devoted Chairperson, Professor Hanayama Shoyu, on June 16,1995, at the age of 3. After these severe blows, the Committee elected me, Vice-President of the Musashino Women's College, to be the Chair in October 1995. The Committee has renewed its determination to carry out the noble intention of Dr. Numata, under the leadership of Mr. Numata Toshihide. The present members of the Committee are Mayeda Sengaku (Chairperson), Bando Shojun, Ishigami Zenno, Ichishima Shoshin, Kamata Shigeo, Kanaoka Shuyu, Nara Yasuaki, Sayeki Shinko, Tamaru Noriyoshi, Uryuzu Ryushin, and Yuyama Akira. Assistant members are Watanabe Shogo and Ueda Noboro.

The Numata Center for Buddhist Translation and Research was established in November 1984, in Berkeley, California, U.S.A., to assist in the publication of the BDK English Tripitaka First Series. In December 1991, the Publication Committee was organized at the Numata Center, with Professor Philip Yampolsky as the Chairperson. To our sorrow, Professor Yampolsky passed away in July 1996, but thankfully Dr. Kenneth Inada is continuing the work as Chairperson. This text is the seventeenth volume to be published and distributed by the Numata Center. All of he remaining texts will be published under the supervision of this Committee, in close cooperation with the Translation Committee in Tokyo.

June 10, 1999 Mayeda Sengaku

Chairperson

Translation Committee of

the BDK English Tripitaka

viii

Publisher's Foreword

The Publication Committee works in close cooperation with the Editorial Committee of he BDK English Tripitaka in Tokyo, Japan. Since December 1991, it has operated from the Numata Center for Buddhist Translation and Research in Berkeley, California. Its principal mission is to oversee and facilitate the publication in English of selected texts from the one hundred-volume Taisho Edition of the Chinese Tripitaka, along with a few major influential Japanese Buddhist texts not in the Tripitaka. The list of elected texts is conveniently appended at the end of each volume. In the text itself, the Taisho Edition page and column designations are provided in the margins. The Committee is committed to the task of ublishing clear, readable English texts. It honors the deep faith, spirit, and concern of the late Reverend Doctor Numata Yehan to disseminate Buddhist teachings throughout the world.

In July 1996, the Committee unfortunately lost its valued Chairperson, Dr. Philip Yampolsky, who was a stalwart leader, trusted friend, and esteemed colleague. We follow in his shadow. In February 1997,1 was appointed to guide the Committee in his place. The Committee is charged with the normal duties of a publishing firm—general editing, formatting, copyediting, proofreading, indexing, and checking linguistic fidelity. The Committee members are Diane Ames, Eisho Nasu, Charles Niimi, Koh Nishiike, and the president and director of the Numata Center, Reverend Kiyoshi S. Yamashita.

We are now extremely happy to publish the Chinese version of the Dhammapada with very apt and illuminating parables and lengthy commentaries on the verses. A few of the verses coincide with the Pali version. Overall, however, it reveals the Chinese way of thinking and the consequent brand of Buddhism in the making. IX

Publisher's Foreword The reader is cautioned that there are remarks expressing attitudes about women which can be seen as inaccurate and insulting. This translation should be read in historical context. June 10, 1999

Kenneth K. Inada Chairperson

Publication Committee

Contents

A Message on the Publication of the English Tripitaka N um ata Yehan V

Editorial Foreword M ayed a Sengaku vii Publisher's Foreword Kenneth K. Inada ix Translator's Introduction Charles Willemen 1 The Scriptural Text: Verses of the Doctrine, with Parables Volume One

Chapter I Impermanence 7 Chapter II Training 17 Chapter III The Very Learned 25 Chapter IV Earnest Faith 35 Chapter V Morality 39 Chapter VI Mindfulness 41 Chapter VII Kindness 45 Chapter VIII Words 51 Chapter IX Fundamentals in Pairs 53 Chapter X Negligence 61 Chapter XI The Mind 65 Chapter XII The Fragrance of Flowers 67 Volume Two

Chapter XII (continued) 71 Chapter XIII The Fool 77 Chapter XIV The Wise Man 83 Chapter XV The Arhat 91 Chapter XVI An Account of Thousands 95 XI

Translator’s Introduction

Chapter XVII Evil Conduct 103 Chapter XVIII The Rod 109 Volume Three

Chapter XIX Similes with Old Age 115 Chapter XX Holding Oneself Dear 121 Chapter XXI The World 125 Chapter XXII Speaking About the Buddha 127 Chapter XXIII Happiness 133 Chapter XXIV Pleasure 139 Chapter XXV Anger 143 Chapter XXVI Defilements 147 Chapter XXVII The Righteous 151 Chapter XXVIII Practicing the Path 155 Chapter XXIX Miscellaneous 159 Chapter XXX Hell 165

Chapter XXXI Similes with the Elephant 171 Chapter XXXII Craving 177 Volume Four

Chapter XXXII (continued) 181 Chapter XXXIII Nurturing by Gain 191 Chapter XXXIV The Ascetic 195 Chapter XXXV The Brahman 199 Chapter XXXVI Nirvana 203 Chapter XXXVII The Birth and Death Cycle 207 Chapter XXXVIII The Advantage of the Path 211 Chapter XXXIX Good Fortune 223 Glossary 229

Bibliography 231

Index 233

A List of the Volumes of the BDK English Tripitaka (First Series)

Translator's Introduction

The scriptural text called Fa-chii (Verses of the Doctrine, Dhammapada)p'i-yii (Parables, Avadana), ching (sutra) T. IV 211, pp. 575-609, belongs to the so-called Dhammapada literature. The Dhammapada

The Theravada Dhammapada, a text of our hundred twenty-three stanzas in twenty-six chapters, is probably the most widely translated Buddhist text since V. Fausboll translated it into Latin in 1855. Suffice it here to refer to the widely used translation by S. Radhakrishnan, The Dhammapada, Oxford University Press, Madras, 1966 (first Indian printing). The text presents Buddhist ethics in a popular way. There is also an Atthakatha, a commentary, attributed to Buddhaghosa (fl. ca. 400 c.e.). This text essentially tells us the stories pertaining to the stanzas. The whole was translated into English by E. W. Burlingame, Buddhist Legends, London 1969, in three volumes, published by the Pali Text Society.

The Pali Dhammapada exists in more than one Chinese version. Best known is the Fa-chii (Dhammapada) ching, T. 210. The core of he text is the twenty-six chapters of he Pali Dhammapada, but it contains thirteen additional chapters. In its preface, Weich'i-nan (Vighna) is mentioned as the translator. He probably translated the text in or shortly after 224 c.e.The Indo-Scythian upasaka Chih Ch'ien, working in Chien-yeh, very probably revised this translation and enlarged it, adding the thirteen chapters. It is this text and his preface that we read as T. 210, in which the twenty-six chapters of he Dhammapada are divided into two parts 1

Translator's Introduction

of hirteen chapters each. With the exception of he Sakkaravagga, the thirteen chapters that do not appear in the Dhammapada have been placed either before or after the central core of he text. These thirteen chapters seem to derive to a great extent from an Udanavarga, as indicated by titles such as anicca, suta, saddha, sila, sati, vacd, sakkara, and nibbana. Besides, the additional chapters opening the text correspond to the Udanavarga, while those added at the end hardly have any such correspondence. These chapters are taken not from an Udanavarga, but from other texts such as the Suttanipata. As yet, there is no translation of the complete Chinese text in a European language.

The Fa-chii p'i-yii ching

This text was written by the two sramanas Fa-li and Fa-chii, at the time of Emperor Hui of the Western Chin (290-306 c.e.). The authors selected stanzas from the earlier translation, i.e., from the Fa-chii ching, adding a commentary, p'i-yii (avadana), and parables. They did not translate any particular Indian text, since the Fa-chii ching, even though its core is the Pâli Dhammapada, also consists of translations from other texts, among them the Udanavarga. The commentary added by Fa-li and Fa-chii to selected stanzas of this Fa-chii ching is probably based on Indian texts. The entire Fa-chii p'i-yii ching is here for the first time translated into English. Its doctrinal affiliation is still Theravâda. The original Indian language certainly was not Sanskrit. Although it may have been composed in Pâli, there is no connection whatsoever with Buddhaghosa's alleged Atthakatha.

The Udanavarga

It must be noted that there are two more Chinese texts in the Dhammapada literature. One is called the Ch'u-yao (JJdana) ching, T. 212, translated from the Sanskrit in 399 c.e. by the Indian Samghabhadra and by Chu Fo-nien, a sramana of Indian origin

Translator's Introduction

from Liang-chou. The concept of this text is the same as that of the Pali Udana. It records the circumstances under which a stanza was pronounced. The stanzas of its thirty-three chapters form the Uddnavarga as we know it. The other text is called Fa-chi-yaosung (Uddnavarga) ching, T. 213, translated from the Sanskrit in 985 c.e. by the Indian monk T'ien-hsi-tsai (Deva) (santika?). This text is the Chinese Uddnavarga. The whole text was translated into English by C. Willemen, The Chinese Uddnavarga: A Collection of Important Odes of the Law, Brussels, 1978. The Udana and the Uddnavarga belong to the Sarvastivada school. The Uddnavarga is the Dharmapada of the Sarvastivadins. The Chinese translators considered both the Udana and the Uddnavarga to be of the same nature as the Fa-chii ching, as the translation of the corresponding stanzas proves.

THE SCRIPTURAL TEXT: VERSES OF THE DOCTRINE, WITH PARABLES

Translated by the ascetics (sramanas) Fa-chii and Fa-li during the Western Chin Dynasty

Volume One

Chapter I

Impermanence

At one time, the five qualities of Sakra, Lord of the Gods, left him. He knew that his life would end and that he would descend to be born in the world, conceived in the womb of an ass in a pottery. What do they say are the five qualities? First, the light about the person is extinguished. Second, the flowers above the head wither. Third, one wants to leave one's seat. Fourth, the perspiration under the armpits is strong-smelling. Fifth, defilement sticks to the body. Because of these five things he knew that his merit had ended, and he felt utterly dejected. He recalled that only the Buddha might save people from their hardship in the three realms, so he hastened to where the Buddha dwelled. At that time the Buddha was sitting in meditation in a cave on Mount Grdhrakuta, having entered the samadhi of universal rescue. When the Lord of the Gods saw the Buddha, he kowtowed, did obeisance, and prostrated himself and earnestly took the triple refuge: in the Buddha, in his Doctrine (Dharma), and in his Community (Sangha). Before he could stand up, his life suddenly ended. He then arrived in a pottery, as the young in the belly of a she-ass. The ass then pulled herself loose and ran around in the pottery, breaking the earthenware. Her owner beat her and as a result injured her pregnant womb. Sakra's spirit immediately returned to his old body. Endowed anew with the five qualities, he was the 7

575b

The Scriptural Text: Verses of the Doctrine, with Parables 575c Lord of the Gods again. The Buddha awoke from his samadhi and he said in praise: "Excellent it is, Lord of the Gods, when you can take refuge in the Three Honorable Things (the Buddha, Dharma, and Sangha) when you are about to die. When the retribution for your evil is over, you will not suffer again. " Then the World-honored One spoke the stanzas:

1. Formations are impermanent, that is to say, it is their nature to arise and to pass away. When they have come into being, they suddenly pass away. Their allayment means happiness.

2. When for instance a potter makes earthenware with diluted earth, it will all break. It is the same with a man's life.

When Lord Sakra heard the stanzas, he knew that impermanence was inevitable. He recognized that evil and merit change, he understood that arising and passing away are fundamental, and he followed the path of tranquility. He acknowledged this with joy and attained the path of the stream-enterer (srotaapanna). The Buddha once was in a pure abode in the land of SravastI and expounded the Doctrine to gods, men, dragons, and demons. The queen mother of Prasenajit, the ruler of the land, was more than ninety years old then, and she suddenly fell seriously ill. Medicinal herbs did not make her better, and so she died. The king and the ministers of the land held a funeral according to the rules. They moved her spirit to a grave. When the funeral was over, they passed by the Buddha on their way back. They took off their garments, removed their stockings, and did a deep obeisance in front of the Buddha. The Buddha told them to sit down, and he asked them: "The clothes are coarse where you come from, 0 King, and they look different. Why this behavior?" The king kowtowed and said: "The queen mother of the land was more than ninety years old when she recently fell seriously ill. She soon passed away. We have escorted her spirit and her coffin to her grave. We are 8

Chapter I

just now on our way back, and while passing by we visit you, O Noble Reverend." The Buddha informed the king: "From of old to this day there have been four great fears: to be born and grow old and wither; to lose one's spiritual brightness through illness; to lose the spirit after death; and to be separated from one's loved ones. These are said to be the four. They do not give man any fixed time. As all things are impermanent, it is difficult to achieve permanence. Everything passes in a day. Man's life is like that. As the five rivers ceaselessly flow day and night, just so is the rapid passing of man's life." Thereupon the World-honored One spoke the stanza:

3. As a river that swiftly flows and, once gone, will not return, so is man's life. Those who are gone do not return. The Buddha informed the great king that this applies to the whole world. "None stays long. All must die and none escapes death. The kings of the past, the Buddhas and the saints, the seers with the five superknowledges, they have all gone too. None could stay. It is useless to grieve for any harm that befalls the body. If ne mourns the deceased as a pious son, one performs merits and one does what is meritorious. Being presented with this, one keeps returning. One is followed by the merits as provisions [follow] someone on a long journey." When the Buddha had said this, the king and his ministers all rejoiced. They forgot their sorrow and gave up suffering. All who had come attained the Path. Once the Buddha was in the Venuvana (Bamboo Grove) in Rajagrha. He entered the city with his disciples. After he had expounded the Doctrine upon request, he left the city in the afternoon. On his way, he met someone driving a big herd of ell-fed cows back to the city. Bobbing up and down and twisting, they bumped into each other. Thereupon the World-honored One spoke the stanzas: 4. When, for instance, a cowherd with his staff takes his cattle to the pasture to feed them, that would be like old age-death. They also sustain life.

576a

The Scriptural Text: Verses of the Doctrine, with Parables 5. It is not just well-born men and women, but hundreds and thousands of people who amass possessions; yet all will perish.

6. For all who have been born, their lives are besieged night and day. The termination of life is like a well that becomes dry.

When the Buddha arrived in the Bamboo Garden, he washed his feet, stepped back, and sat down. Ananda came forward, kowtowed, and asked: "0 World-honored One, a while ago you expounded on these three stanzas along the way. I still do not know their meaning. Would you please explain them to me?" The Buddha informed Ananda: "Did you see a man driving a herd of cattle?" "Yes, I saw him." The Buddha informed Ananda: "The herd of this butcher used to number a thousand head. Every day the butcher sent someone out of the city to look for fine water and grass, feeding them so that they would become fat and tall. Every day he would pick out the fat ones, lead them away, and have them killed. After he had killed more than half of them, the remaining ones still did not take any notice. They just kept bumping into each other, bobbed up and down, and mooed. Because I felt pity for their ignorance, I spoke the stanzas." The Buddha said to Ananda: "But why only these cattle? The same applies to people. Counting on their selves, they do not know about impermanence. They nourish themselves in a gluttonous way with the five objects of desire. Cheerfully and utterly gratified, they then destroy each other. Because of impermanence, retribution for their past is suddenly upon them when they do not expect it. Because they dwell in ignorance, they are not aware of this. Is this any different?" Among those who were sitting there at the time, there were two hundred monks (bhiksus) who coveted honors. Hearing the Doctrine and having encouraged themselves, they achieved the six superknowledges and became arhats. All those who were seated there felt compassion and joy, and they did obeisance to the Buddha.

Chapter I

Once the Buddha was in Sravasti, in the Anathapindada Grove in the Jetavana, expounding the Doctrine to his disciples. The daughter of a brahman was present. She was fourteen or fifteen years old, beautiful and clever of peech. Her father loved her very much. She suddenly fell seriously ill and died immediately. It was as though there were ripe wheat in the field that was consumed by fire. Upon experiencing this sorrow and grief, the brahman lost his senses and was confused. He could not understand and felt like a fool. He heard people say that the Buddha was a great sage, and that as a teacher of gods and men he expounded the path of the scriptural texts, making them forget their sorrow and doing away with their suffering. Thereupon the brahman went to the Buddha. He did obeisance, knelt down, and said to the Buddha: "Up to now my children have been few. I just had one daughter. My love for her made me forget my sorrow, but she suddenly fell seriously ill. She abandoned me and died. I am in low spirits, and I cannot overcome my feelings. Please, World-honored One, have pity on me and instruct me! Dispel the fetters of my sorrow! " The Buddha informed the brahman thusly: "There are four things in the world that cannot last long. What are these four? (1) What is constant will certainly be impermanent; (2) wealth will certainly become poverty; (3) meeting will certainly become separation; (4) the strong will certainly die." Thereupon the World-honored One spoke the stanza:

7. All things constant will end. That which is high will nevertheless come down. Any coming together implies separation. The living will die.

When the brahman heard the stanza, his mind suddenly opened up and he wished to become a monk. As his beard and his hair fell off of themselves, he became a monk. Again reflecting upon the nature of impermanence, he entered the path of an arhat. Once the Buddha was on Mount Grdhrakuta in Rajagrha. At that time there was a luscious lady in the city. She was called Padma. 11

576b

The Scriptural Text: Verses of the Doctrine, with Parables Her beauty was unparalleled in the land. High officials and young people all sought her company and held her in high esteem. A wholesome thought then arose of itself in Padma. She wanted to abandon her worldly affairs and become a nun (bhiksunl). So she went to the mountain, to where the Buddha was. Before she reached the halfway point, she came to a spring with flowing water. When Padma drank some water and washed her hands, she saw the image of her face. Her complexion was dazzling and her hair was dark blue. Her appearance was well proportioned and beautiful beyond compare. She felt regret and said: "When one is born into this world with such an appearance, why throw oneself away and become an ascetic? I should follow the times and enjoy my personal passion!" With this in mind, she returned. But the Buddha knew that Padma should be saved. He changed into a woman, a paragon of beauty, excelling even Padma tens of thousands of times. Seeking Padma out, she came toward her. Padma saw her, and she felt deep affection and respect. So she asked the transformed person where she came from, where her husband and children, her father and brothers all were, whether at home or away, and why she was walking all alone, without any attendants. The transformed person replied: "I come from town and I want to return home. Although I do not know you, it would be nice to return together. Shall we both rest and talk at the spring?" Padma agreed, and they both went back to the spring together. When they had spoken at length about what was on their minds, the transformed person became sleepy. She lay her head down in Padma's lap and fell asleep. After a while her life suddenly ended. She became swollen and putrid. Her belly burst and worms came out. Her teeth fell out and hair dropped. Her body's limbs fell off. When Padma saw this, she was very disturbed. "Why is this lovely person all of a sudden impermanent? If this is the case even for this person, how could I be preserved for a long time? I must go to the Buddha and zealously apply myself to the Path!" She then went to the Buddha and prostrated herself. Having done obeisance, she explained everything she had seen to the Buddha. The Buddha 12

Chapter I

informed Padma: "Man has four things on which he cannot depend. Which four? One: youthful vigor; it will eventually turn to old age. Two: strong health; it will eventually turn to death. Three: the six relatives; although they bring pleasure, they will eventually be gone. Four: riches; when they are accumulated, they will eventually be scattered." Thereupon the World-honored One spoke these stanzas:

8. When one is old, beauty fades away. The healthy fall ill and are ruined. The body collapses, putrefied. That is the way life ends.

9. What is the use of this body, something constantly dripping and smelly! It is worn out by illness and suffers the calamities of old age-death.

10. When one indulges in lust and is licentious, evil increases. One does not see the changes, but life is impermanent. 11. One cannot depend on a son, or a father, or a brother. Oppressed by death, one does not have any relative on whom to rely.

When Padma heard the Doctrine, she was happy and full of understanding. She saw the body as a transformation. Life does not remain the same. Indeed, having the quality of the Path, nirvana is eternal happiness. So she said to the Buddha that she wanted to become a nun. The Buddha said: "Excellent! " Her hair fell off and she became a nun. She cultivated right contemplation and became an arhat. When all who were sitting there had heard the Buddha's explanation, there was none who was not happy. Once the Buddha was in the city of Rajagrha, expounding the Doctrine in the Venuvana (Bamboo Grove). There were brahmans present, four brothers who each had achieved five superknowledges. Seven days later, each one's life would end. They talked it over among themselves and said: "There is nothing we cannot do with 576c

577a The Scriptural Text: Verses of the Doctrine, with Parables the power of ur five superknowledges: reversing heaven and earth, stopping the sun and moon, moving mountains, and stopping currents. How can we not escape from this retribution of death?" One said: "I shall enter the ocean. Invisible from above and not on the bottom underneath, I shall stay right in the middle. How could the murderous demon of impermanence know my whereabouts?" Another said: "I shall enter Mount Sumeru and close its surface again [over me] so that I shall never be visible. How could the murderous demon of impermanence know my whereabouts?" Another said: "I shall soar lightly and hide in the sky. How would the murderous demon of impermanence know my whereabouts?" Another said: "I shall conceal myself in a large marketplace. When the murderous demon of impermanence rushes to take someone, why would he necessarily look for me?" When the four men had talked about it, they went to take leave of the king: "We calculate that we have seven days left to live. We want to flee for our lives now, and we hope we will be able to escape. After our return we shall personally visit you. Please, may you advance in virtue! " Thereupon they parted and each went to his own place. When the period of seven days was over, the life of each one ended, like fruit that is ripe and falls. The market supervisor informed the king that there was a brahman who had suddenly died in the market. The king understood and said: "The four men were going to escape from their retribution. One is already dead. How could the remaining three be exempt!" The king then had his chariot made ready, and he drove to where the Buddha was. He did obeisance, stepped back, and sat down. He informed the Buddha: "Recently there were brahmans, four brothers, who each had achieved the five superknowledges. They knew their lives would end, and they were all going to escape death. I wonder if they can still avoid it?" The Buddha said to the great king that human beings have four things from which they cannot escape. What are the four? First: being in an intermediate state one cannot but experience birth. Second: being born one cannot but experience old age. Third: having grown old one cannot but experience illness. Fourth: being 14

Chapter I

ill one cannot but experience death. Thereupon the World-honored One spoke the stanzas:

12. Neither in the air nor in the sea, nor in the depths of a mountain cave, is there a place on earth where one might escape and not experience death.

13. It is my duty; this is my task; I shall act so that I shall bring about what is right! People fret about this and they go through the sorrows of old age and death. 14. Knowing this, one can appease oneself, thus seeing the end of birth. O monks, reject Mara's soldiers and be delivered from the birth and death cycle!

When the king heard the Buddha's words, he said in admiration: "Excellent! This is truly in accord with your teaching, O Reverend! The four men were going to escape from their retribution, but one has already died. The same will happen to the others, sharing their fate!" Among the ministers and officials there was none who did not have faith.

Chapter II

Training

Once the Buddha was in the land of Sravasti, in the pure abode of the Jetavana. The Buddha informed the monks: "Diligently cultivate the Path and avoid the rise of any hindrance! When your mind is clear and your spirit is concentrated, you can escape any suffering." There was a monk whose determination was not fully clear. Having eaten his fill he went to his room, closed the door, and quietly went to sleep. Fond of his own self and light in mind, he could not contemplate impermanence. Because he was dull and lazy, day or night meant nothing to him anymore. After seven days his life would surely end. The Buddha had pity on him. He feared that he would fall into an evil path. So he entered the monk's room, snapped his fingers to wake him up, and said: 1. Get up! Why are you sleeping? You gadfly, conch, oyster, or worm, you are covered with impurity. In your delusion you assume you are a person.

2. You are covered with sores and your mind is afflicted with ailments. Meeting with any hardship, all you do is resort to sleep.

3. Reflect and do not be negligent! To be a human being, apply yourself to a path of benevolence! As a result you will not know sorrow. Always keep it in mind to extinguish your intentions!

4. He who has correct views and applies himself to strengthen them stands out brightly in the world. The merit he produces is thousandfold, and he will never fall into an evil path. 17

The Scriptural Text: Verses of the Doctrine, with Parables 577b When the monk heard the stanzas, he immediately woke up, startled. Seeing that the Buddha himself was admonishing him, his respect increased and he gasped with fright. So he rose, kowtowed, and did obeisance to the Buddha. The Buddha said to the monk: "Would it be that you know your former lives?" The monk answered: "I am beset by hindrances. I really do not know." The Buddha said to the monk: "Once in the time of the Buddha Vipasyin, you went forth, but you coveted personal honors and you were not mindful of the disciplinary prescriptions in the scriptural texts. Having eaten to the full you withdrew to sleep, not mindful of impermanence. Your life ended and you were reborn among gadflies. You accumulated fifty thousand years and your life ended. You later became a conch and an oyster, and a worm in a tree, for fifty thousand years each. These four kinds of insects live in lasting obscurity. They are egoistic and long for life. They like to stay in seclusion. Obscurity is their home, and they do not see any light. Waking up follows after a sleeping time of a hundred years. You were bound in the net of evil and did not seek that which was essential to leave it. Only now has your evil come to an end and have you become an ascetic. Why do you not get enough of sleeping?" Thereupon the monk again heard about his previous causality, and he felt mortified and reproved himself. The clouds of the five hindrances dissipated, and he immediately attained arhatship.

Once the Buddha was in the land of SravastI, in the Anathapindada Grove in the Jetavana, together with gods and men, expounding the Doctrine with the four classes (monks, nuns, laymen, and laywomen). Among them was a young monk, a foolish man. His disposition was rude and he had not yet understood the essentials of the Path. His affections were strong and he aspired after lust. His virility was potent and he could not restrain himself. He considered this to be the vexation that made it impossible for him to be saved. While meditating he thought, "It is my penis. If I cut it off, I can be pure and be able to obtain the Path." So he went to the house of a danapati (liberal donor) and borrowed a hatchet from 18

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him. He returned to his quarters, shut the door, and took off his clothes. He sat down upon a wooden board with the intention of chopping off his penis. [He thought:] "Just because of this penis I am made to suffer, passing through the birth and death cycle for countless eons. The three depraved destinations and the six creatures all result from lust. If I do not cut this off, I shall not have any way of obtaining the Path." The Buddha knew what was on his mind and how foolish he was. [He thought:] "The Path results from restraining the thoughts. Thoughts are the foundation. Ignorant of his mortality he hurts himself. He will fall into evil and experience suffering for a long time." Thereupon the World-honored One entered the monk's quarters and asked him: "What are you trying to do! Put down the hatchet and get dressed! " The monk greeted the Buddha and stated: "I have been applying myself to the Path for a long time, but I do not understand the way of the Doctrine yet. Every time I sit in meditation I am steeped in desire just when I am about to obtain the Path. My virility is so potent that I am confused and remain in darkness. Unaware of heaven and earth, I clearly blame myself and think it all is the result of this penis. That is why I borrowed a hatchet, wanting to do away with it." The Buddha informed the monk: "How foolish you are! You do not understand the principle. If ne wants to seek the Path, one must first eliminate one's foolishness and then control one's thoughts! Thoughts are the basis of good and evil. If you want to do away with your roots, you must first of all control your thoughts. When your thoughts are calmed and your mind clear, you will obtain the Path." Thereupon the World-honored One spoke the stanza:

5. If he applies himself first to relinquish the thought of his mother, if he guides the ruler's two ministers, and if he gives up all attendants, he is a superior man of the Path.

The Buddha informed the monk: "Delusion is the basis of he twelve causes (nidanas). Delusion is the source of all evil. Knowledge 577c

The Scriptural Text: Verses of the Doctrine, with Parables should be the basis of all actions! Only when you have first eliminated delusion will your mind be settled." After the Buddha had said this, the monk was ashamed, and so he reproved himself and said: "Ever since I was misled by my foolishness, I have never understood the old scriptures, so that I am like this! Your explanation just now, O Buddha, is truly wonderful!" He internally considered right concentration and breathing while counting (ânâpâna). Guarding his mind and restraining his thoughts, he subdued his affections and shut out all desire, and so his mind was settled. In the presence of the Buddha he attained arhatship. Once the Buddha was on Mount Grdhraküta in the land of Ràjagrha, explaining the doctrine of immortality to gods and men, to the king and his high officials. There was one monk who was willful and reckless. The Buddha knew how he was and sent him to a valley of spirits in the mountains. He had him sit down under a tree to count his breaths and practice concentration. [He said:] Knowing the length and brevity of he breaths, ânâpâna (breathing exercise) guards the mind. Having removed any longing and extinguished suffering, one may obtain nirvana. " When the monk had received the instructions, he went to the valley. He sat up straight and concentrated his mind, but he only heard the voices of the spirits in the mountains. He did not see their likenesses. There were only sounds and he gasped with fright. He was so terrified that he could not calm himself. He wanted to return [home] regretfully, but he thought to himself: "The house I lived in was that of a very wealthy family. Yet I insisted on going forth, to become a monk, to apply myself to the Path, and to see the place of happiness for myself. Neither have I a companion nor is there any practitioner deep in the spirit mountains. There are only demons who frequently come to frighten people." While he was thinking in this way and before he went back, the World-honored One went to his side. He sat down under a tree and asked him-You are alone here. Aren't you afraid?" The monk kowtowed and said: "I have never been in the mountains before. I was really 20

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worried here." After a while there was a wild elephant king who came by. He lay down against a tree, happy all by himself, [thinking:] "How pleasant to be away from the other elephants!" The Buddha knew what was on the elephant's mind, and he said to the monk: "Would you know where this elephant comes from?" He replied: "I do not know." The Buddha informed the monk: "The size of this elephant's herd is more than five hundred head. Wearied by the small elephants, he left them and came here. Lying down against a tree, he is thinking how pleasing it is to have left the prison of love. An elephant may be an animal, but he thinks about a solitary abode. How much more must you leave your family and seek salvation! But in fact, because of your loneliness, you seek companionship! One is often hurt by foolish companions. One who stays alone has no antagonists and is free from scheming. It is better to develop the Path all alone. There is no need for a foolish companion." Thereupon the World-honored One spoke the stanzas:

6. If one does not have a companion in learning, nor a good friend, one had better safeguard one's own good conduct rather than associate with a fool! 7. Finding joy in the precepts and training in [righteous] living, why would one need the doings of a companion? Be virtuous on your own and free from grief, like the elephant in the open wilderness.

When the Buddha expounded this, the monk understood. He internally considered the noble teaching and became an arhat. The spirits in the valley all understood too, and became the Buddha's disciples. They accepted the precepts and did not frighten people any more. The Buddha returned to the pure abode together with the monks.

Once the Buddha was in the land of Sravasti, in the pure abode of the Jetavana, expounding the scriptural Doctrine to gods and men. In the land of Rajagrha there were two novice monks who wanted 21

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The Scriptural Text: Verses of the Doctrine, with Parables to meet the Buddha. Between the two countries, however, there was a desert without any people. At that time, there was a drought and the springs were dry. The two monks were starving and thirsty, gasping feverishly. In an old spring they found plenty of ater, but tiny insects made it impossible for them to drink it. The two said to each other: "We came from afar expressly to see the Buddha. We did not imagine that we would die here today." One said: "Let us drink some water to save our lives. When we go and see the Buddha, how will he know the circumstances?" The other responded: "Among the Buddha's profound precepts, compassion is the most important. If one destroys one's life to stay alive, it is useless to meet the Buddha. However, one should keep the precepts and die rather than violate the precepts and live." So the first one stood up, quickly drank with utmost eagerness, and then continued on his way. The other one did not drink and consequently brought about his own death, but he was immediately reborn in the Trayastrimsa heaven. After consideration and self-examination, he knew that in his previous life he had kept and not violated the precepts. "As I am reborn here now, truly a meritorious retribution is not far off!" [he thought]. Holding fragrant flowers, he descended to the Buddha. He greeted the Buddha, stepped back, and stood aside. The one who had drunk some water arrived a few days later, exhausted by the journey. He saw that the Buddha's spiritual qualities were utterly venerable and imposing. He kowtowed, and having greeted him he stated with tears in his eyes: "My one companion has died yonder. I am sad that he did not make it. I want you, O Buddha, to know that." The Buddha said: "I already know." The Buddha pointed with his finger and said, "Well, this heavenly person was your companion. He kept the precepts intact, was reborn in heaven, and arrived here first! " Thereupon the World-honored One bared his breast and showed it to him. [He said:] "You see my appearance, but you do not keep my precepts. Even though you may say that you see me, I do not see you. That person who has followed the precepts of the scriptures, though ten thousand miles away from me, is here before my eyes. " 22

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Thereupon the World-honored One spoke the stanzas: 8. When one is learned in one's training, and when he keeps the precepts and does not break them, he is praised in both worlds. His wishes will be fulfilled. 9. When one has little learning in one's training, and does not completely keep the precepts, he experiences suffering in both worlds. His wishes will not be fulfilled. 10. He who is in training has two things: he is always close to the learned and, dwelling in the truth, he understands the meaningful. Even though he may be in trouble, he does not go astray. Then, when the monk heard the stanzas, he felt mortified and kowtowed. He repented his error and silently thought about what he had done. When the heavenly person heard the stanzas, his mind was pleased and he obtained the eye of the Doctrine. There was none in the crowd of gods and men who did not follow [the instructions].

578b

Chapter III

The Very Learned

Once there was a poor family in the land of Sravasti. Husband and wife were stingy and they did not believe in the virtue of the Path. The Buddha felt pity for their foolishness. Looking like a poor ascetic, he went to their gate to beg for food. The husband was not in at the time, but his wife scolded him beyond reason. The ascetic said to her: "I am a man of the Path and I live on alms. You do not have to scold me; I am just looking forward to some food!" The master's wife said: "If you stood there dying, you still would not get any food! How much less so if you want my food now that you are healthy. You are just wasting my time. You had better go away at once!" The ascetic then kept standing in front of her. He stared, gave his last breath, and appeared to be dead. His body was swollen and out of his nose and mouth came worms. His belly burst and his bowels were in a state of decomposition and impurities flowed forth. When the wife saw him, she was alarmed and lost her voice. She ran away and left him. Thereupon the man of the Path was suddenly gone. Some miles away from her home, she sat down underneath a tree to rest. The husband met his wife while he was on his way back home, and he wondered why she was afraid. The wife told him that there was this ascetic whose appearance terrified her. Upon seeing him she was so afraid. The husband became angry and asked where the ascetic might be. His wife said: "He is gone, but I think he is not yet far away." The husband took his bow and girded on his sword. Looking for tracks, he went after the ascetic. Flexing his bow and with drawn sword, he ran straight ahead with the intention of chopping down the 25

The Scriptural Text: Verses of the Doctrine, with Parables man of the Path. The man of the Path then magically created a wall of lapis lazuli and surrounded himself with it. The husband ran several times along the wall, but could not get through. So he asked the man of the Path why he did not open the gate. The man of the Path replied: "If you want me to open the gate, throw away your bow and sword!" The husband thought to himself: "I must follow his words. But when I am inside, I shall beat him up." He then threw away his bow and sword, but the gate still did not open. He further said to the man of the Path: "I have thrown away my bow and sword. Why doesn't the gate open?" The man of the Path said: "I want you to throw away the bow and sword stemming from the evil intentions in your mind! I do not mean the bow and sword physically in your hands!" Thereupon the man was startled and very confused. [He thought:] "The man of the Path is a supernaturally noble one who knows my thoughts." He immediately kowtowed and repented his mistake. He explained to the man of the Path: "I have a wicked wife who does not recognize a man of truth. She is the instigator of my wickedness. Please have compassion and do not abandon us now! I would like you to exhort her to train in the Path." So he stood up and went back to his wife, who asked him: "Where is the ascetic?" Her husband gave a full explanation of his miraculous power and replied, "He is back there 578c now. You should reform yourself y extinguishing your evil. When the husband and wife reached the man of he Path, they profoundly repented of their sensual errors and desired to be his disciples. They knelt and asked the man of the Path: "Your supernatural power and noble intelligence are immense! You have a wall of lapis lazuli, solid and hard to cross. Your resolve is clear and your mind is firm. You are forever free from sorrow. Which qualities of the Path did you practice to bring about such wondrous excellence?" The man of the Path answered: "My extensive learning is insatiable and I unremittingly follow the Doctrine. Zeal, moral conduct, patience, and heedfulness: because of these one opens the Path and brings about nirvana." Thereupon the man of the Path spoke the stanzas:

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1. Because one firmly maintains extensive learning and pursues the Dharma, one becomes like a hard wall; one's zeal then does not break down. At that point morality and wisdom are accomplished.

2. Great learning makes one's resolve clear. As it is clear, wisdom increases. As wisdom sets in, one widely understands the essence of things. Perceiving the essences, one is happy following the Dharma.

3. Great learning can remove sorrow, and, with concentration, promote joyfulness. Explaining the law of immortality well, one brings about the gaining of nirvana. 4. Learning is to know the Dharma. It dispels doubt and sees what is right. He who as a result of his learning rejects what is improper arrives at the state of immortality. When the man of the Path had spoken the stanzas, he showed the bright appearance of the Buddha. His ample radiance was glorious, illuminating heaven and earth. The husband and wife were frightened and their spirits were terrified. They abandoned their evils and cleansed their thoughts, beating their heads on the ground. They did away with the manifold evils and obtained the path of the stream-enterer.

Once the Buddha was in the pure abode of Ghosila in Kausambi, together with the four classes, explaining the great Dharma. There was a brahman, a man of the Path, whose knowledge was extensive. He was thoroughly versed in the scriptural texts and, seemingly, there was nothing he was not versed in. He was haughty and praised himself as unequaled in the world. He went looking for someone to debate with, but no one dared to comply. One day he was walking in the marketplace carrying a torch, and someone asked him: "Why are you walking with a torch in your hand in the daytime?" The brahman answered: "The people in this world are blind. They do not see anything; so I carry a torch in order to illuminate them. " Considering the ways of the world, there was none 27

The Scriptural Text: Verses of the Doctrine, with Parables 579a who dared to speak up. The Buddha knew that the brahman should be saved because of his previous merits. Still, his behavior was haughty, seeking dominance and fame. He did not take impermanence into account. His self-conceit and arrogance were such that he would fall into the hell of [the lord of] Mount T'ai for countless eons and to escape it would be very difficult. So the Buddha transformed himself into a worthy and sat down in the marketplace. Then he asked the brahman why he was acting in this way. The brahman replied: "Because people are in darkness and cannot distinguish clearly between night and day, I illuminate them with the flame of my torch." The worthy again asked the brahman: "Among the scriptural texts are the four Vedas. Do you know their essential teachings?" He replied: "I have no clear idea. What are their four essential teachings? The worthy said: "One, harmonization of the four seasons through knowledge of astronomy and geography. Two, distinction of the five elements through knowledge of the constellations. Three, being able to pacify the country through knowledge of government. Four, unfailing firmness through knowledge of military affairs. You are a brahman. Don't you possess these teachings of the four Vedas?" The brahman was ashamed. He threw away his torch and crossed his hands. His thoughts were not up to it. The Buddha knew what was on his mind, and transformed himself back into his own self. His light shone brightly on both heaven and earth. With a divine voice he then spoke this stanza to the brahman:

5. If one has limited learning and considers oneself so great as to be arrogant toward others, then the one who holds the torch is the blind one. He illuminates others but does not illuminate himself.

After the Buddha had spoken the stanza, he said to the brahman: "No one is in more complete darkness than you, but you have entered a great country with a torch in your hand during the daytime. How much like a speck of ust is your knowledge! " When the brahman heard this, he blushed in shame. He immediately kowtowed and 28

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wished to be his disciple. The Buddha accepted him and let him become an ascetic. His thoughts were resolved, his foolishness ended, and he became an arhat.

Once there was an important elder in the land of Sravasti. His name was Sudatta and he had obtained the status of a streamenterer. He had a friend, an elder called Hao-shih, who did not believe in the Buddha's path or in any therapeutic technique. He happened one day to fall seriously ill. Failing in energy, he had to keep to his bed. His relatives and friends all went to ask how he was. They insisted that he seek treatment, but he would not agree at all. He replied to everyone: "I have served the sun and moon and been loyal and pious toward the ruler and my father. Even if my life were to end here, I shall never change my mind. Sudatta said to him: "The teacher I serve is called the Buddha. His divine qualities spread far and wide. Those who see him gain good fortune. You might try and invite him to expound the scriptures and intone the incantations. Listen to what he says! What your words and behavior have led up to, how can they be better than some other path! Whether you follow it or not, that is up to you. Because your illness will last and will not get better soon, I insist that you invite the Buddha, and I hope you will receive his good fortune." As the day was auspicious, Hao-shih [said:] "You may invite the Buddha and his disciples for me." Sudatta immediately invited the Buddha and his Sangha. As he went to the elder's home, the Buddha emitted a bright light that penetrated everywhere. When the elder saw the light, he felt happy and relieved. The Buddha went to him and sat down. He asked the elder how his illness was, which spirits he had served before, and which therapy he had applied. The elder said to the Buddha: "I have served the sun and moon, my ruler, superiors, and ancestors. I respect the ordinances for abstention and I pray for all kinds of matters. I have had this illness for quite some time, but I have not received any blessings yet. Healing herbs, acupuncture, and cauterization are taboo for us. The merits of the precepts in the scriptures have 29

The Scriptural Text: Verses of the Doctrine, with Parables 579b heretofore been unknown to me. Since my forefathers' time we have followed these practices until we die." The Buddha said to the elder: "When one is born into the world, there are three kinds of untimely death. To have a disease that does not heal is the first untimely death. To heal but not to be cautious is the second untimely death. To be haughty and self-satisfied and not to apprehend what is adverse or favorable is the third untimely death. Such illnesses cannot be done away with by the sun or the moon, by heaven or earth, or by serving forefathers, one's ruler, or one's father. It will be relieved in time through the path of knowledge. First, the temperature of he four elements requires healing herbs. Second, the evil demons of any heresy require the precepts of the scriptures. Third, serving the noble relieves misery, virtue affects the spirits, and merit helps beings. Remove the hindrance of the five aggregates through great knowledge! When one behaves thus, one is happy in the present world and there will never be anything untimely. Purified by morality and wisdom, one will always be in peace from generation to generation. " Thereupon the Worldhonored One spoke the stanzas: 6. One serves the sun because of its light and one serves one's father out of gratitude. One serves one's ruler because of his power. One serves a man of the Path because of his learning.

7. One serves a doctor because of one's life. If one wants to win, one relies on vigor. The Doctrine resides in wisdom. Meritorious conduct is always clear.

8. One examines one's friends when making plans, and one leaves one's companion in case of urgency. One looks on one's wife when happy in the bedchamber. If one wants to know, knowledge lies in the discourses. 9. An able teacher shows the Path. He resolves doubts so that one may commend clear learning. He also cleanses the foundations of purity, ably maintaining the storehouse of the Doctrine.

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10. Learning brings benefit to wife and child, to elders and younger brothers, and to friends in the present world. It also brings about merit for the later world. Through the accumulation of learning, one becomes noble and wise. 11. Because one can comprehend it, one may understand what is meaningful. With understanding, the precepts will not be broken. He who has received the Doctrine and maintains it will accordingly quickly achieve tranquility. 12. He will be able to disperse sorrowful distress and do away with ominous decay. If you wish to secure tranquility and prosperity, you must serve the learned.

When the elder had heard the Buddha's exposition of the Doctrine, the fetters of doubt in his mind quickly dispersed like clouds. Like a skillful physician in practice, he devoted his mind to the qualities of the Path. His four elements were at peace, and any distress disappeared, as if he had drunk nectar. He was inwardly and externally delighted, his body in peace and his mind settled. He obtained the path of he stream-enterer. His kindred and countrymen all served him with reverence.

There were once vast mountains in the south of the land of Rajaghra, two hundred miles away from the city. The roads to every country in the south passed through these mountains. They were treacherous and deep, and infested by five hundred bandits who robbed the people traveling through the passes. Afterwards the spoils were freely scattered about. The merchants were ruined and the king's way blocked. The king pursued the bandits to punish them, but he could not capture them. The Buddha was in the land then, and felt pity for the people, considering that those bandits did not know evil from good. [He thought:] "The Tathagata is in the world, but their eyes do not see him. The drum of the Dharma is beaten every day, but their ears do not hear it. If I do not go to save them, they will fall like rocks into an abyss." He changed into a man wearing splendid clothes. He rode a horse and 31

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The Scriptural Text: Verses of the Doctrine, with Parables had a sword on his waist and a bow and arrows in his hands. His saddle and bridle were decorated, adorned with gold and silver, and he let bright moon-pearls hang down from his horse. Making music on horseback, he went into the mountains. When bandits saw him, they thought the job was as good as done. They had been bandits for many years but had not yet had such an opportunity as this. Would this be any different from throwing eggs at a rock? The whole band of bandits got together and surrounded the traveler. They pulled their bows and drew their swords. While they were arguing about which one would strip him clean, the transformed person raised his bow and shot once, with the result that the five hundred bandits were all hit by arrows. He pointed at them with his sword and all of them were wounded. Their wounds were serious, the arrows struck deep, and they all fell down. All five hundred bandits lay twisting on the ground. They kowtowed and submitted. "What spirit are you, that you have such supernatural powers? We beg you for forgiveness so that we may keep our insignificant lives. Please, quickly pull out the arrows so that the wounds may heal! Our wounds now hurt unbearably." The transformed person answered: "These wounds do not hurt. The arrows are not deep. No wound is more serious in the world than sorrow. There is no injury worse than foolishness. So long as you cherish the sorrows of greed and injurious thoughts, your sword wounds and poisonous arrow wounds can never heal. The roots of these two things are much deeper. The valiant and the strong cannot pull them out. Only when one possesses the moral prescripts of the scriptures and becomes learned in the meaningfulness of isdom, can this path of nsight cure mental diseases. These prescripts remove sorrowful craving, foolishness, and haughtiness. They suppress violence, luxury, and covetousness. If you accumulate qualities and apply yourselves to wisdom, they may be done away with and you will forever gain tranquility." Thereupon the transformed person appeared as the Buddha. His [thirty-two] primary and [eighty] secondary auspicious marks stood out, and his shining face was very beautiful. He spoke the stanzas: 32

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13. Among the wounds that afflict you none is worse than sorrow; and among the arrows shot none is worse than foolishness. The strong cannot pull them out. They are only removed by learning.

14. The blind gain their sight through it, and one in darkness obtains a candle. It leads people in the world, just as someone who sees leads those who do not see. 15. Therefore one who gives up delusion, who is free from pride and the joy of luxury, who applies himself and serves the learned, he is called the one who has accumulated virtues.

When the five hundred men saw the Buddha's shining appearance and had also heard these stanzas, they kowtowed and took refuge in him. They subdued their thoughts and repented. Meanwhile, the sword's wounds and poisonous arrows were removed by themselves. They were happy and their minds opened up to accept the five precepts. The whole realm was tranquil and suffused in happiness. 33

Chapter IV

Earnest Faith

580a There was once a big river southeast of the city of Sravasti. Its waters were deep and wide. More than five hundred families lived along its banks. They had not yet heard about the qualities of the Path or the way of salvation from the worldly. Their manners were violent, and they were busy cheating each other. They coveted gain, and were licentious, rash, and extremely willful. The Worldhonored One constantly thought he should go there to save those among them who should be saved. He knew that these families should be saved by their merits. Thereupon the World-honored One went to the riverbank and sat down under a tree. When the villagers saw the Buddha's bright appearance, they found it extraordinary, and there was none who was not impressed. They all went to pay their respects. Some saluted and some bowed, asking how he was. The Buddha told them to sit down, and he expounded the Doctrine of the scriptural texts. The crowd heard it, but they did not believe in it because they were used to fraud and were skeptical of any true words. The Buddha then magically caused someone to appear, coming from the south of the river. Walking on the water, just wet to his ankles, he came to the Buddha. He kowtowed and greeted the Buddha. When the crowd saw this, there was none who was not astonished. They asked the transformed person: "From the time of our ancestors we have lived on these shores, yet we have never heard of anyone walking on water. Who are you, sir? What kind of magic do you have that you are able to tread on water and not drown? Please explain it to us." The transformed person answered: "I am a foolish person from 35

The Scriptural Text: Verses of the Doctrine, with Parables south of the river. When I heard that the Buddha was here, I wanted to enjoy the virtues of the Path, but when I arrived at the southern shore, I could not cross in time. I asked someone on the shore whether the water was deep or shallow. He said: The water may reach up to your ankles. Why do you not wade across?' I trusted his words and just crossed over like that. There is nothing strange or miraculous about it. " The Buddha then said in praise: "Excellent! Excellent! If you have faith, you may truly cross the abyss of birth and death. Why be astonished about walking across a river that is a few li wide?" Thereupon the World-honored One spoke the stanzas:

1. Faith can cross over any abyss. Restraint is the captain. Vigorous pursuit removes suffering, and wisdom lets you reach the other shore.

2. If one practices devout conduct, one is praised by the noble. One who enjoys the unconditioned is delivered from any bond.

3. With faith the Path can be obtained. The Doctrine engenders cessation. Through learning wisdom is obtained. In what is attained there is clearness.

4. When the alert mind practices faith and morality well, the strong man surpasses hate, and so he is freed from the abyss.

When the villagers heard the Buddha's exposition, their faith was realized. Their minds opened up and their faith was firm. They all received the five precepts and became people of ure faith. As their pure faith was developed, the teaching of the Doctrine was spread throughout the world.

Long ago, when the Buddha was in the world, there was an important elder called Hsiu-lo-t'o (Suradha?). His wealth was immeasurable and he was devoutly attuned to the qualities of the Path. He had vowed that he would always invite the Buddha and his 36

Chapter IV

Sangha on the eighth day of the twelfth month, and that after his death his son and grandson would always honor the vow. When the elder was dying, he ordered his son not to abandon the practice. His son was called Pi-lo-t'o (Viradha?). Later he became poorer and poorer and had nothing in the house. When the twelfth month arrived, he had nothing to offer. He was sad and unhappy. The Buddha sent Maudgalyayana to go and ask Viradha: "The month of your father's obligation is coming; what plans do you have?" Viradha answered: "My late father gave me instructions, and I do not dare oppose him. I hope that the World-honored One does not think that I suddenly discarded them! On the eighth day at noon he may radiate his brightness and have a closer look!" Maudgalyayana then returned and reported everything. Viradha then took his wife to his father-in-law to borrow a hundred taels of gold. On his returning home he provided for everything. The Buddha went to his house with one thousand two hundred fifty monks. When they had taken their seats, they passed the water around and ate. Having cleansed themselves, they returned to their pure abode. Viradha was glad and did not feel any contrition. On that day, in the middle of the night, precious objects replenished his storehouse, filling it as in the past. When Viradha and his wife saw this the next morning, they were glad but also afraid. They were afraid that officials might see the treasures and ask where they had come from. Husband and wife discussed the matter [and decided] that he should go and ask the Buddha. So he went to the Buddha and explained the whole situation. The Buddha told Viradha: "Put your mind at rest and feel free to use these treasures! Do not be suspicious! By your devout conduct you did not offend against your father's instructions. Your morality, shame, and moral dread have remained the same since his death. With learning, giving, and the path of wisdom, you are endowed the seven riches in their entirety. This has been brought about by your merits and is in no way a calamity. When a wise person can develop [these seven riches], no matter whether one is a man or a 580b

The Scriptural Text: Verses of the Doctrine, with Parables woman or where one's place of irth is, a meritorious reward follows by itself." Thereupon the World-honored One spoke the stanzas: 5. Faith is wealth and morality is wealth. Shame and moral dread are riches too. Learning is wealth and giving is wealth. Wisdom is the seventh wealth.

6. Through faith one guards morality, [keeping it] constantly pure when contemplating. Walking in wisdom, one serves the teaching and does not forget it. 7. When one has these riches in life, no matter whether one is a man or a woman, one is never poor. The wise know this to be true.

When Viradha heard the Buddha's explanation, his earnest faith increased. He kowtowed at the Buddha's feet and returned home with joy. He made a complete analysis of the Buddha's teaching and instructed his wife and children. They then carried it out and all attained the Path.

Chapter V

Morality

Long ago there were mountains in the land of Benares about forty or fifty li away from the city. Five ascetics lived in the mountains, applying themselves to the Path. At dawn they left the mountains to beg for food. After they had eaten, they returned to the mountains, arriving at dusk. Going and returning was so very wearisome that they were not able to sit in meditation and develop right concentration. For years it was like that and they could not obtain the Path. The Buddha felt compassion for their fruitless efforts. He changed into a man of the Path and went to them. He asked these men aspiring for the Path if it was not too hard to develop the Path dwelling in seclusion. The ascetics responded: "We are already far away from the city. Our body with its four elements needs food and drink. We are exhausted from the trips for our daily provisions. For years and years we have suffered. We go and return in the daytime, but in the evening we are just too tired. We have no time to develop the Path any more. It will be just like that all our lives." The man of the Path said: "Well, he who considers the Path should take morality as its basis and mental restraint as its practice, but if you despise the body while valuing the truth, you will reject your corporal life. So sustain your body with food and guard your mind in right concentration! If you internally apply yourself to tranquility and insight, you will appease your mind and attain the Path. How can one avoid hardship without properly nourishing oneself! Please, men aspiring for the Path, do not go tomorrow! I shall give you nourishment, so that you may rest one day." So, the five ascetics were very happy, 39

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The Scriptural Text: Verses of the Doctrine, with Parables marveling at this wonder. With appeased thoughts and a settled mind, they did not worry about going to beg any more. At noon the next day the transformed man of the Path came to bring them food. After their meal they were content, their minds tranquil. Thereupon the transformed man expounded the stanzas: 1. When a monk is established morally, he restrains his faculties. Knowing temperance in eating, he applies himself with an alert mind.

2. Subduing his thoughts with moral conduct, he preserves proper concentration of mind. Internally practicing tranquility and insight, he is free from forgetfulness and has right knowledge.

3. When a wise one guards his moral nature, he internalizes right knowledge. When he practices the Path accordingly, he purifies himself and removes suffering.

When the transformed man of the Path had spoken these stanzas, he manifested the bright characteristics of the Buddha's body. Thereupon the five ascetics were spiritually moved. Grateful for his kindness, they kept the precepts and obtained arhatship. 40

Chapter VI

Mindfulness

When the Buddha was once in the world, King Pukkasati and King Bimbisara were friends. King Pukkasati did not yet know the Buddha's Path. He made seven precious bouquets and sent them to King Bimbisara. Upon receiving them, King Bimbisara in turn presented them to the Buddha. He said to the Buddha: "King Pukkasati is a good friend of ine and he has sent me these flowers. I now present them to you, O Buddha. Please, let the mind of that king open up and make him understand! Let him see you, 0 Buddha, hear your Doctrine, and respect the noble Sangha! With what shall I respond to what he has sent me?" The Buddha informed King Bimbisara: "Copy the scriptural text on the twelve causes and present it to him. Upon receiving the scriptural text, his mind is sure to turn to zealous devotion." He then copied the scriptural text and added a letter, saying: "You sent me precious flowers. I now present you this bouquet of the Doctrine. Carefully reflect on its meaning! Its [doctrine of] retribution is very good. When you are well versed in its recitation, you will share in the flavor of the Path." When King Pukkasati received the scriptural text, he read and reflected on it again and again, and quickly became zealously devoted. He sighed deeply and said: "My conversion to the Path is truly wonderful. Its essence means pacification of the spirit and the glory of the state. The five sensual desires are the source of sorrow. For eons I have erred. Only now do I awaken! If one examines current customs, there is nothing to enjoy." So he summoned his ministers, entrusted the state to the crown prince, shaved his head, and became an ascetic. Donning the robe of he Dharma and 41

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The Scriptural Text: Verses of the Doctrine, with Parables with alms bowl in hand, he went to a potter's home outside the city of Rajagrha to spend the night. The following day he went to the city to beg, and after he had eaten he went to the Buddha to receive the precepts. The Buddha knew with supernatural knowledge that Pukkasati's life would end the following day at mealtime and that he therefore should not come from so far away to meet with him. Furthermore, it would be a great pity if he did not hear the scriptures. Thereupon the World-honored One transformed himself into an ascetic. He went to the potter and asked permission to spend the night. The potter said: "There is an ascetic who came earlier. You may stay with him in the pottery there." He took some straw, entered the pottery, and sat down to one side. He asked Pukkasati where he came from, who his teacher was, why he had become an ascetic, and if he had met the Buddha yet. Pukkasati said: "I have not met the Buddha yet. When I learned about the twelve causes, I became an ascetic. Tomorrow I shall enter the city and after my meal of alms food I shall go to meet the Buddha!" The transformed ascetic said: "Man's life is hazardous, with changes occurring from morning till night. In its impermanence, the retribution of past deeds emerges all of a sudden, and not at any fixed time. Just observe your body as a coming together of the four great elements. It is the result of their combination as well as their dissipation, each returning to its origin. Develop an awakened mind characterized by emptiness, purity, and thoughtlessness. Be especially mindful of the three respectful doctrines [Buddha, Dharma, and Sangha] and of giving and the quality of morality. To know impermanence is no different from meeting the Buddha. Your thinking of tomorrow is a profitless thought." The transformed ascetic then spoke the stanzas: 1. If someone with considerable possessions has come to take refuge in the Buddha, he must day and night constantly be mindful of the Buddha, his Dharma, and his Sangha. 2. Those who know and have awakened their minds are the disciples of the Buddha. Day and night they are constantly mindful of the Buddha, Dharma, and Sangha. 42

Chapter VI

3. Be mindful of your body and its impermanent nature! Be mindful of morality and the virtue of giving! Day and night be mindful of emptiness, aimlessness, and signlessness. The transformed ascetic in the pottery then expounded the essence of impermanence to Pukkasati. When King Pukkasati developed his mental concentration, he gained the path of a non-returner (anagamin). When the Buddha knew that the king understood, he manifested the splendor and auspicious luminous marks of his Buddha body. King Pukkasati was surprised and in rapture. He kowtowed and did obeisance. The Buddha again informed him: "The retribution of evil is impermanent. Do not be afraid when it is over!" When King Pukkasati said: "I have respectfully received your teaching, O Reverend," he suddenly went away. The following day, when it was time to eat, King Pukkasati entered the city to beg for alms food. At the gate of the city, he encountered a cow that had just borne her young. Protecting her calf, she butted against King Pukkasati to kill him. His belly was split open and his life ended. He was immediately reborn in the non-returner heaven. The Buddha sent his disciples to cremate him and erect a stupa. The Buddha said to his disciples: "It is impossible not to heed the basis of the retribution of evil." 581b

Chapter VII

Kindness

Once the Buddha was in Rajagrha and mountains existed five hundred li away. In the mountains there was a family of one hundred twenty-two members whose occupation was hunting in the marshes of the mountains. They wore furs and ate meat, and had never cultivated the land. They served the spirits and did not know about the Buddha, Dharma, and Sangha. With noble insight the Buddha knew that they could be saved. He went to the family and sat down under a tree. The men had gone off to hunt and only the women were there. When they saw the Buddha's bright appearance illuminating heaven and earth, and the trees and rocks in the mountains changing to gold, the young and old were ecstatic. Knowing that the Buddha was a supernatural person, they all went to pay their respects, brought offerings, and sat down. The Buddha explained to the mothers the wrong of killing living beings, the merit of practicing kindness, and that any affection between two persons is momentary and any union will soon end in parting. Upon hearing the scriptural text, the mothers rejoiced and said to the Buddha: "We mountain people are eager to take life in order to have meat to eat. We want to present some to you as a small offering. We hope you will accept it." The Buddha informed the mothers: "It is the rule of any Buddha not to eat meat. As I have already had my meal, you need not provide anything else." He then instructed them: "When man is born in the world, he has food without limit. Why does he not make use of beneficial food but instead does away with living things to stay alive himself? When he dies he falls into a woeful destination, and being hurt he 45

The Scriptural Text: Verses of the Doctrine, with Parables 58ic gains no benefit. When man eats the five cereals, he feels pity for living beings and the wriggling species. There is no creature that does not want to live. When one kills others to keep oneself alive, calamitous evil does not end. When one is compassionate and does not kill, one is without calamity from generation to generation." Thereupon the World-honored One spoke the following stanzas: 1. He who is compassionate and does not kill, and who can constantly control himself, dwells in immortality. He is in a place where there is no calamity.

2. He who does not kill and is compassionate, who is cautious in his speech and guards his thoughts, dwells in immortality. He is in a place where there is no calamity. 3. He who graciously does not interfere, who does not harm living beings and who does not annoy anyone, deserves the brahma heaven.

4. He who is always compassionate and pure, in accordance with the teachings of the Buddha, experiences satisfaction and quietude. He transcends birth and death.

When the Buddha had spoken the stanzas, the men returned from their hunting. Their women were listening to the scriptures and did not go to welcome them as was the custom. The husbands were suspicious and they wondered why things were not as usual. They abandoned the meat and came back [to the village] thinking that something strange was going on. They came back and saw that all the women were sitting in front of the Buddha listening to the scriptures with folded hands. They became angry and drew their bows, intent on destroying the Buddha. But the women remonstrated, saying: "He is a supernatural person. Do not give rise to any evil thoughts! " Therefore each repented his sins and did obeisance to the Buddha. The Buddha again explained to them the merit of not killing and the evil of doing harm. The husbands understood, knelt deeply, and said to the Buddha: "We grew up deep in the mountains, maintaining ourselves by hunting. Our evil 46

Chapter VII

misdeeds have accumulated. Which rule should we follow in order to escape grave misfortune?" Thereupon the World-honored One spoke the stanzas:

5. Acting kindly and compassionately, and saving beings with universal love, one gains the eleven praises, and good fortune always follows.

6. When sleeping or awake he is at peace with himself. He does not have bad dreams. The gods protect him, and he is loved by others. He is not rebuked nor met with hostilities. 7. He does not perish by water or by fire. He obtains gain wherever he is, and when dead he ascends to the brahma heaven. These are the eleven [praises].

When the Buddha had spoken the stanzas, the one hundred twentytwo men and women, young and old, were glad and devoutly accepted them. They all subscribed to the five precepts. The Buddha told King Bimbisara to give them land and to present them with cereals. The conversion to benevolence was widespread, and throughout the land there was peace.

Once there was a great king called Ho-mo. Living in a border region, he had not yet seen the noble and wonderful conversion possible through the Buddha, Dharma, and Sangha. He served brahmans and heretics, and conducted sorcery. The whole country was heretical in that living beings were killed as sacrifices. This was considered to be the rule. Then the king's mother fell ill. Failing in energy, she had to keep to her bed. He sent for doctors, but he did not receive any medical drafts. He sent for wise women, seeking for them everywhere. After many years, she had still to recover. He again summoned the brahmans in the land and some two hundred people came. He invited them in, had them sit down, offered them food and drink, and informed them: "My mother has been ill for a long time. I do not know what brought this about. You have great knowledge and clear understanding of the principles of physiognomy and of heaven and earth and its constellations. 47

The Scriptural Text: Verses of the Doctrine, with Parables 582a Why is it that you are unable to tell me what to do?" The brahmans said. The constellations stand in the wrong position and yin and yang are not in harmony. That is why this has occurred." The king said: "What is the right thing to do so that she may recover?" The brahmans said: "In a peaceful and pure place outside of the city you should sacrifice to the four mountains, and to the sun and moon and the constellations. You should obtain a hundred animals of all kinds, including a boy, kill them, and offer them to heaven. O king, you should personally lead your mother there, and kneel and do obeisance and beg for her life. Only then will she recover." So the king provided them as instructed. As the boy and a hundred head of elephants, horses, cows, and sheep were driven, they cried out sadly along the way, moving heaven and earth. Leaving through the eastern gate, the king was going to the sacrificial altar to kill and offer them to heaven. As the Worldhonored One's great compassion saves all beings, he pitied this king's utter foolishness. "How can he give rise to evil by killing many beings in order to save one person!" Thereupon the Worldhonored One led his great assembly to this land. At the eastern gate of the city he met the king and the brahmans on their way out. The animals they were driving came out, crying sadly. The king saw the Buddha in the distance, like the sun that has just risen or the full moon. His radiance brightly lit up heaven and earth. When the people saw him, they were all filled with love and reverence. They all wanted to rid themselves of the animals they were driving as well as the sacrificial implements. The king then advanced and descended from his carriage. He removed his parasol and did obeisance to the Buddha. He crossed his fingers, knelt, and made inquiries to the World-honored One. The Buddha told him to rise and asked him where he was going. He folded his hands and answered: "The queen mother has been ill for a long time. I have consulted the finest physicians and the spirits everywhere. Now, I only want to go and allay the constellations, the four mountains, and the five sacred peaks. I shall beg for my mother's life, hoping that she may recover." The Buddha informed the great 48

Chapter VII

king: "Listen well to these words! If you want to obtain cereals to eat, you must plow and sow. If you want to obtain great wealth, you must practice giving. If you want to obtain a long life, you must show great compassion. If you want to obtain wisdom, you must apply yourself to learning. If you practice these four things, you will gain their fruits as they are sown. A wealthy and honorable family does not covet the food of the humble. The gods take the seven precious things for their abode. Their clothing and food come naturally. Why should they forsake an ambrosial meal to take coarse food! Sacrificing to licentiousness is like considering what is wrong to be right. If one kills life to seek life, one is far from the path of life. If one kills the life of many in order to save one person, how could one succeed that way? Thereupon the World-honored One spoke the stanza:

8. If one lives a hundred years, diligently serving the spirits in the world, the sacrifice of elephants and horses would not be the same as one act of compassion. When the Buddha had spoken the stanza, he cast a bright glow that illuminated heaven and earth. All in the three woeful destinations and in the eight inopportune births were happy, each one in his place. King Ho-mo heard the exposition of the wonderful Doctrine, and he saw the bright glow. He was overjoyed and obtained the Path. When his sick mother heard the Doctrine, her five feelings lit up and her ailment disappeared. When the two hundred brahmans had seen the Buddha's bright appearance, and once again heard his words, they felt shame and regret, and they desired to become his disciples. The Buddha accepted them all, and they became ascetics, each one obtaining his wish. The king and his ministers invited the Buddha. When they had worshiped him for a month, he left. The king's rule was just, according to the Doctrine, and therein the land flourished.

Chapter Vili

Words

Once King Pukkasati entered the city of ajagrha to beg for alms. At the gate of the city he was butted to death by a cow that had recently brought forth young. The owner of the cow was alarmed, and he sold the cow and turned it over to someone else. When that man was pulling the cow to water it, the cow again butted its master to death from behind. That owner had a son who became extremely angry. He took the cow to be killed and sold the meat in the market. There was a farmer who bought the head of the cow. He carried it with a rope over his shoulder and took it home. Further than a li from his home he sat down under a tree to rest and hung the head of the cow from a branch. After a while the rope broke and the cow's head fell right on top of him. The cow's horns pierced him and his life immediately ended. In one day the cow had killed a total of three people.

When King Bimbisara heard this, he wondered why. So he went with his ministers to where the Buddha was. After he had done obeisance upon arrival, he sat apart on the king's throne. He folded his hands and said to the Buddha: "Very odd it is, O World-honored One, that one cow kills three people. Because the event is sure to be [regarded as] something strange, I wish to hear the meaning of this. " The Buddha informed King Bimbisara: "The retribution of a misdemeanor has an origin. It does not happen just now." The king said: "I would like to hear the reason." The Buddha said: "Long ago there were three merchants who went to another country to make a living. They stayed in the house of an aged widow. They had to pay rent, but when they saw that the 51

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The Scriptural Text: Verses of the Doctrine, with Parables old woman was a widow, they cheated her and they did not want to pay. They watched when the old woman was not in and they left without a word, not paying the rent. When the old woman returned and did not see the merchants, she asked her neighbors, who said they had all gone. The old woman was furious. So she went looking for them, and after a wearisome pursuit she caught up with them and demanded the rent for the house. The three merchants scolded her instead, saying: 'We already paid you. Why do you ask again?' They all as one contradicted her and they did not want to pay the rent. The old woman was alone and weak and could not do anything. Cursing them angrily she said to the three merchants. I may be in distress now, but why should I bear your cheating rebuttal! As for me, I vow that if I shall meet you in the place where I shall later be reborn, I shall certainly kill you so that you may obtain the right path! I shall never forget you! I shall rest when I have killed you. Until then, I will not stop!"' The Buddha said to King Bimbisara: "The old woman at that time is now this cow. The three merchants are the three people, Pukkasati and the others, who were butted to death by the cow." Thereupon the World-honored One spoke the stanzas:

1. When one uses evil words and scolds, is arrogant and despises others, when one engenders such behavior, hatred grows and grows.

2. When one speaks humbly and affably, respects others, rejects the bonds, and bears the harshness, hatred is naturally appeased.

3. When a man is born, there is an ax in his mouth. The reason why he destroys himself is because of his evil words.

When the Buddha had explained this, all those in King Bimbisara's official retinue were full of respect and vowed to dedicate themselves to good conduct. They did obeisance and departed. 52

Chapter IX

Fundamentals in Pairs

Once the king of the land of Sravasti, called Prasenajit, came to where the Buddha was. He descended from his carriage, withdrew his parasol, removed his sword, took off his footwear, folded his hands, and came forward. He prostrated himself, kowtowed at his feet, knelt deeply, and said to the Buddha: "I wish to arrange for a trifling meal tomorrow at the four thoroughfares. I want to let people know that you, the Buddha, are most honored. I wish to make beings forsake demons and sorcery and have them all follow the five precepts in order to avert calamities to the state!" The Buddha said: "Excellent! Well, as the state sovereign you should have intelligent leadership and lead your people along the Path seeking future blessedness!" The king said: "With utmost sincerity, I ask leave to make strict preparations." He prepared delicacies with his own hands and went by himself to receive the Buddha and his monks. When they had all arrived at the four thoroughfares, the Buddha came there and took his seat. [The king] passed around water so that they could cleanse themselves, and he poured it with his own hands. When the Buddha had finished his meal, he expounded the Doctrine to the king at the four crossroads. Among the countless onlookers at that time were two merchants. One thought: "The Buddha is like an emperor. His disciples are like loyal ministers. The Buddha explains his bright Doctrine and his disciples proclaim it. This king is bright! Knowing that the Buddha is honorable, he submits and serves him. The other one thought. "This king is foolish! He is the king of the land. What more could he want? The Buddha is like an ox, and his disciples are like a cart. The ox pulls the cart in all four directions. The Buddha 53

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The Scriptural Text: Verses of the Doctrine, with Parables is just like that. What reason would you have to submit to and serve him?" Both men went away, and after a journey of thirty li they stopped and lodged for the night. Buying some wine, they drank together and discussed their affairs. The four kings protected the one who had had wholesome thoughts, but the evil spirits on Mount T'ai let the wine enter the belly of the one who had had unwholesome thoughts, burning him like fire. He left the inn and lay down on the road. He sprawled out in the wheel tracks, but in the morning five hundred merchant carts rode over him there and he died. When his companion looked for him the next day, he found him dead. He said: "When I return to my country, I shall be suspected of having killed him to take away his belongings. There is no sense in taking this lightly." So he abandoned the riches and went to another country.

The king of this land had died without a crown prince. In the Book of Prophecies it says: "In the central region there is a humble person who will rule this land. The former king has a divine horse, which is sure to bend its knees when a new king is appointed." They immediately prepared a stately carriage, the divine horse, and the ribbon for the official seal, and they went looking for the [new] sovereign of the land. They saw thousands, but the merchant still stood out. The national astronomer said: "He has a yellow cloud cover; this is the aura of a ruler." The divine horse bent its knees and licked the feet of the merchant. The officials prepared fragrant hot water, bathed him, and saluted him as their king. Thereupon he occupied the throne and tended to the affairs of the state. Deep inside himself he thought: "I do not have the slightest aptitude. Why did I obtain this [position]? It must be the Buddha's kindness that has brought this about." He then went to the land of SravastI with his officials. He kowtowed from a distance and said: "I do not have any merit to receive your kindness, O World-honored One, or to rule over this land. I wish to be kind to the multitude of orthies (arhats) tomorrow and to look after them." Once, in the third month, the Buddha informed Ananda and ordered his monks: "Tomorrow you are invited by that king. You 54

Chapter IX

must all transform yourselves so that the king and his people will rejoice!" They each used the foundations of their supernatural power to go to that country. They all took their seats in the proper order, dignified and according to the rules. After they had eaten, they washed their hands and expounded the Doctrine to the king. The king said: "I am actually an insignificant person. I never had any virtue to speak of. Why did I come to this [position]?" The Buddha informed the king: "Once that great king gave food to me, to the Buddha, at the four thoroughfares. You, O King, thought: 'The Buddha is like a king. His disciples are like his ministers.' You, O King, sowed this seed. Now you obtain its fruition. The other person said that the Buddha was like an ox and that his disciples were like a cart. He sowed the calamity of being run over by a cart. Now he is in the hell of ount T'ai, run over by a blazing chariot and obtaining his deserts. It is not your vigor, O King, that could bring this about. If ne does something wholesome, merit follows. If ne does something evil, misfortune follows. This is one's own doing, and it cannot be given by gods, dragons, or spirits. Thereupon the World-honored One spoke the stanzas: 1. The mind is the origin of everything. The eminence of the mind is caused by the mind. If one thinks of evil, either of word or deeds, the suffering of sin naturally follows, as a wagon's wheels leave their tracks. 2. The mind is the origin of everything. The eminence of the mind is caused by the mind. If one thinks of good, either of words or of deeds, the happiness of merits naturally follows, as the shadow follows the form. When the Buddha had spoken the scriptural stanzas, those who had heard them, the king and his subjects, were innumerable. They were all very glad and obtained the eye of the Doctrine. Long ago the elder Sudatta bought some land from the crown prince. Together they built a pure abode and presented it to the World-honored One. Each invited the Buddha and his Sangha and 583a

The Scriptural Text: Verses of the Doctrine, with Parables 583b made offerings for one month. The Buddha gave an extensive exposition of the luminous Doctrine to both men, and they both attained the Path. The crown prince, Jeta, was glad, and he returned to his eastern palace. Praising the Buddha's qualities, he made music and rejoiced. Jeta's younger brother, Virudhaka, was always at the king's side. The king then dressed up in plain clothes and, with his courtiers and ladies in waiting, went to where the Buddha was. After he had kowtowed and done obeisance, he intently listened to the scriptures. Virudhaka stayed behind and was in charge of the throne. His deceitful ministers, Asraddha and others, then hatched a treacherous plot, and they said: "Try to wear the great king's ribbon with his official seal, and sit on the throne! Would you not be just like the king? " Thereupon Virudhaka agreed with their words. He donned the robe and mounted the throne. The deceitful ministers all congratulated him: "You are just like the great king! May you meet with the people's good wishes for a thousand years! Why, let the one of the eastern palace seek [the throne]! How could he mount this throne and then step down! " Virudhaka immediately took the leadership over his followers, put on his armor, drew his sword, and went to the pure abode of the Jetavana. He deposed the great king, blocking his return to the palace. He battled the king s subjects in the Jetavana and killed more than five hundred of the king's courtiers. The king fled with his ladies. At the earliest dawn they reached the country of the Sakyas. They became hungry along the way and the king ate radishes. His belly swelled and he died. Thereupon, Virudhaka became tyrannical. He drew his sword and entered the eastern palace to behead his elder brother, Jeta. Jeta knew his own impermanent nature. He was not afraid, and his countenance did not change color. He expressed gratification with a smile and he willingly submitted to the sword. Before his life ceased, he heard natural music in the sky, welcoming his spirit. The Buddha then spoke the stanzas in the Jetavana: 3. He brings about joy and he will rejoice hereafter. The good-doer rejoices in both cases. He will rejoice, indeed be glad. Experiencing his merits, his mind is content. 56

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4. Now he is glad and will hereafter be glad. The gooddoer is glad in both cases. He brings about his own good fortune. Receiving his merits, he is delighted. King Virudhaka then raised an army to attack the land of the Sakyas, and he killed the men of the Path of the Sakya family. In his cruelty and immorality he committed all five fatal transgressions. The Buddha predicted to Virudhaka that, as he was not filial and loyal and his sins were very grave, he would seven days later be burned by the fire of ell. The prediction of he chief rophesier further agreed with that of the Buddha. The king panicked. He boarded a ship and went to sea. [He thought:] "I am on water now. How could fire consume me!" At noon on the seventh day there was a spontaneous fire coming out of the water. It burned the ship and sank it. The king was burned too. Consumed by the vicious heat, he suddenly perished. Thereupon the World-honored One spoke the stanzas:

5. He brings about sorrow and he will grieve hereafter. The evildoer grieves in both cases. He will grieve, indeed be full of anxiety. Experiencing his sins, his mind is disturbed.

6. Now he repents and he will repent hereafter. The evildoer repents in both cases. He brings about his own misfortune. Experiencing his sins, he is tormented. After the Buddha had expounded this, he informed the monks: "Crown prince Jeta did not covet a glorious position. He cherished the Path till death. He was reborn high in heaven and his happiness came of itself. King Virudhaka was foolish and he readily gave in to his desires. After his death he fell into hell and the suffering he experienced was immeasurable. The powerful and the poor throughout the world are subject to impermanence. There is none who stays long. And so, even the superior being died. His whole conduct was a spiritual treasure." When the Buddha had said this, there was none who did not accept it in faith. 57

The Scriptural Text: Verses of the Doctrine, with Parables 583c Beyond Mount Grdhrakuta there once were more than seventy brahmans and their families who deserved to be saved because of their previous merits. The Buddha went to their village and appeared showing his supernatural power of the Path. When they all saw the majesty of the Buddha's bright appearance, they all respectfully bowed down. The Buddha sat down under a tree and asked the brahmans: "For how many generations have you lived in these mountains? What do you do to provide for your living?" They replied: "We have been living here for more than thirty generations. We farm and raise cattle." He further asked: "What practices do you observe with the aim of leaving [the cycle of] birth and death?" They replied: "We serve the sun and moon, water and fire. We observe timely sacrifices. If someone has died, young and old gather and pray for his rebirth in the brahma heaven, so that he may leave [the cycle of] birth and death." The Buddha said to the brahmans: "Farming and raising cattle, sacrificing to the sun and moon and to water and fire, and praying for rebirth in heaven are not the right ways to long life or to escape from the birth and death cycle. The highest merit [so achievable] does not go beyond the twenty-eight heavens. Without the wisdom of the Path, one falls back into the three woeful destinations. Only if one goes forth, develops his determination for purity, and practices what is meaningful for tranquility may one attain nirvana. Thereupon the World-honored One spoke the stanzas:

7. Those who consider the real as unreal, and the unreal as real, have wrong thoughts and will not obtain real gain. 8. Those who know the real as real and who, upon seeing the unreal, know it to be unreal, will have right thoughts and will certainly obtain real gain.

9. Every generation knows death. In the three worlds there is no happiness. Although the gods are happy, they too will die when their merits have been exhausted. 58

Chapter IX

10. When considering worldly matters, there is nothing produced that will not come to an end. Wanting to leave [the cycle of] birth and death, one must practice the true Path. When the seventy brahmans had heard the Buddha's explanation, they understood and were glad, and they wished to become ascetics. The Buddha said: "Welcome, monks!" Their hair fell off of itself and they all became ascetics. The Buddha and the ascetics set out for the pure abode. When they were halfway there, they longed for their wives and children, and each wanted to withdraw. It happened to rain then, and they became even more depressed. The Buddha knew what was on their minds. He magically created several tens of huts along the way. They entered them to get out of he rain, but the huts were leaking. Because the huts were leaking, the Buddha spoke the stanzas:

11. If a house is ill thatched, it will leak when it rains. If the mind does not reflect on one's actions, it will be penetrated by lust.

12. If a house is well thatched, the rain will not leak through. If one reflects on one's actions with an attentive mind, lust is buried and does not arise.

Even though, upon hearing the exposition of these stanzas, the seventy ascetics did their best to pull themselves together, they still felt darkness in their hearts. The rain stopped and they went on their way. On the ground there was some old paper. The Buddha told a monk to pick it up. Being told so he picked it up. The Buddha asked the monks: "What kind of paper is this?" The monks said to the Buddha: "This is paper to wrap incense. It may be thrown away now, but it still retains its fragrance. The Buddha continued on his way. On the ground there was a broken string. The Buddha told a monk to pick it up. Being told so he picked it up. The Buddha further asked: "What kind of string is this?" The monks said: "That string is foul smelling. This is a string to tie up fish." The Buddha said to the monks: "These things are 59

The Scriptural Text: Verses of the Doctrine, with Parables 584a fundamentally pure, but they all depend on a cause to bring about what is wrong or meritorious. If you befriend a wise person, the meaning of the Path will be prominent. If ou befriend an ignorant person, evil and misfortune will gather. It is like that paper or that string. When close to fragrance, it is fragrant. When used to tie up fish, it stinks. They are gradually tainted and become accustomed to it without being aware of t. " Thereupon the World-honored One spoke the stanzas:

13. A vile person affects others, as if they were near a putrid thing. Gradually being deluded, they practice what is wrong, and, being unaware of it, they accomplish what is bad.

14. An excellent person affects others, as if they were near incense. Advancing in knowledge, they practice what is good, and bring about a clear scent.

When the seventy ascetics had heard these stanzas, they knew that the desire for home was a foul marsh, and that wife and children were fetters and handcuffs. With earnest faith they went to the pure abode. Reflecting on their actions with an attentive mind, they obtained the path of the arhat.

Chapter X

Negligence

Long ago, when the Buddha was in the world, there were five hundred merchants who had traveled the seas. They returned to their country carrying the seven precious things in large quantities. While passing deep through the mountains, they were misled by evil spirits and they could not find their way out. Their provisions were all used up; and placed in a distressing situation, they all subsequently died from hunger. The precious goods they were packing were scattered in the mountains. There was an ascetic then in the mountains, who was applying himself to the Path. Upon seeing this situation he thought to himself: "I have been diligent in my application to the Path for seven years, but I cannot attain it. Furthermore I am poor, without any means to sustain myself. These valuable goods do not have any owner. I shall take them back and establish a home." Thereupon he descended from the mountains and took precious things with him. After he had stored them away somewhere, he left the mountains. He asked his brothers to help him carry them back home. Just when he was halfway, the Buddha remembered that this monk would surely obtain deliverance. The Buddha then changed into a nun, with shaved head and the robe of the Doctrine, but with powdered face and painted eyebrows, and strung with necklaces of gold and silver. She entered the mountains through a valley and met the ascetic on her way. She made a deep bow and asked how he was doing. The man of the Path scolded the nun, saying: "Is this the way to attain the Path? One shaves the head and dons the robe of the Doctrine. But why still powder your face, paint your eyebrows, and wear necklaces on your person?" The nun answered: Is this 61

The Scriptural Text: Verses of the Doctrine, with Parables 584b

the way of an ascetic? He leaves his relatives, applies himself to the Path, dwells in the mountains, and appeases his mind. Why then take what is not yours? In your greed you are forgetful of the Path and quick to leave your noble intentions behind. You do not reckon with impermanence. Your birth in the world is like a journey, but the retribution for your evil is long-lasting." Thereupon the nun expounded to him the stanzas:

1. 0 monk, heed the precepts carefully! Negligence brings on great grief. In compensating strife, something small brings about something big. Through the accumulation of evil, one will burn in fire.

2. The merits of keeping the precepts lead to joy. Breaking the precepts, however, results in fearful thoughts. When one can do away with the impurities of the three worlds, one is close to nirvana.

Then, after the nun had spoken these stanzas, [the Buddha] showed [the monk] the brightness of the primary and secondary marks of his Buddha body. When the ascetic saw this, his hair stood on end with fear. He kowtowed at the Buddha's feet, repented his mistake, and pleaded: "A fool makes mistakes, acting contrary to the right teaching. When he goes on without redeeming himself, what will happen to him?" Thereupon the World-honored One spoke the stanzas:

3. When one has earlier given way to negligence, but has later restrained himself well, he illuminates the world. Mindfulness to concentration is the proper attitude! 4. When one erringly has committed evil, but then overturns it by means of what is wholesome, he illuminates the world. Mindfulness to what is wholesome is the proper attitude!

5. He who, though young, goes forth from home and fully cultivates the Buddha's teaching illuminates the world as the moon does after the clouds have parted. 62

Chapter X

6. When one has earlier done evil, but has later ceased to offend, he illuminates the world as the moon does after the clouds have parted.

When the monk had heard these stanzas, his fetters were removed and his covetousness ceased. He kowtowed at the Buddha s feet and he went to sit under a tree. As his counting of breaths continued his tranquility and insight became pure. He attained the realization of the fruition of the Path and became an arhat. 63

Chapter XI

The Mind

Once, when the Buddha was in the world, there was a man of the Path. He sat under a tree on the bank of a river, and applied himself to the Path, but in twelve years his covetousness had not been conquered. Letting go his thoughts and with a distracted mind, he only held dear the six desires: beauty for his eyes, sounds for his ears, fragrances for his nose, flavors for his mouth, tactility for his body, and dharmas (elements) for his mind. His body was serene, but his mind wandered without any repose whatsoever. He had not been able to obtain the Path in twelve years; but the Buddha knew that he might be saved. He transformed himself into an ascetic and went to where the man was. They both lodged under a tree. On one occasion, by the light of the moon, a tortoise came out from the river to the tree. There also was a hungry otter looking for food. He saw the tortoise and wanted to eat it, but the tortoise drew in its head, tail, and four legs and hid them in its shell. It couldn't be eaten. When the otter was some distance away, the tortoise stuck out its head and feet and walked away. Nothing could be done about it, and so it got away. Thereupon the man of the Path said to the transformed ascetic: "This tortoise has an armor to protect its life. The otter could not gain advantage." The transformed ascetic replied: "I think that people in the world are inferior to this tortoise. Ignorant of heir impermanence, they give rein to their six senses. When the external Mara gains advantage, the body is destroyed, and the spirit leaves. Birth and death cycles are endless, and revolve in the five destinations. Suffering is too immeasurable, all caused by the mind. One should exert oneself 65

The Scriptural Text: Verses of the Doctrine, with Parables for external appeasement, seeking happiness." Thereupon the transformed ascetic spoke the stanzas:

1. The body does not last long. It will return to earth anyway. The body is destroyed and the spirit leaves. What would one desire by staying with it?

2. When thoughts seek to go somewhere, the coming and going is endless. If one has much viciousness in mind, one only provokes evil for himself.

3. A thought is created by oneself. It does not come from parents. You may direct it toward what is right! Do what is meritorious and do not turn back!

4. Hide your six [feelings], just like the tortoise! Guard your mind as a fortress! When wisdom is victorious in the battle with Mara, there will be no ailment. When the monk had heard the exposition of these stanzas, his covetousness ceased and his desire ended, and he attained the Path of an arhat. He knew that the transformed ascetic was the Buddha, the World-honored One. He reverentially adjusted his clothes and kowtowed at the Buddha's feet. All gods, dragons, and spirits were delighted.

Chapter XII

The Fragrance of Flowers

Once the Buddha was in the land of Sravasti. In the sea southeast of the country there was a terrace. On the terrace there were flowers and fragrant trees. The trees were pleasant. There were five hundred female brahmans who, although serving a heterodox path, were very diligent and zealous of the mind. They did not, however, know about the Buddha's existence. The women then said to each other: "When we received our forms we were born as women. From our youth until our old age, we are in the custody of three things, and we cannot be free. Furthermore, our life is brief. Our forms change as a mirage and will expire again. It would be better if we all went to the terrace with fragrant flowers to gather the fragrant flowers. If we are strenuous when fasting and let Brahmadeva descend, he will comply with our wishes. We wish to be reborn in the brahma heaven and to have a long life without death. We also [wish to be] free, without any bondage, freed from any retribution, and without any more sorrow." So they took their offerings and went to the terrace. They gathered fragrant flowers and served Brahmadeva. They held their fast wholeheartedly, wishing to let the venerable spirit descend.

Thereupon the World-honored One saw these women. Even though they held a lay fast, their minds were resolved and they deserved to be saved. So he flew up in the air with a great multitude of disciples, bodhisattvas, gods, nagas, and spirits, went to the terrace, and sat down under a tree. The women were glad and they thought he was Brahmadeva. They comforted each other that they had obtained their wish. Then one celestial person said to the 67

The Scriptural Text: Verses of the Doctrine, with Parables women: "This is not Brahmadeva. This is the most honored one in the three worlds, called the Buddha. The people he has saved are innumerable." Thereupon the women advanced to where the Buddha was. They did obeisance, came forward, and said to the Buddha: "We have a great deal of impurity and we are women now. We wish to be free from bondage and be reborn in the brahma heaven. The Buddha said: "0 women, as you are eager to obtain fine gain, you have made this wish. In the world there are two things for which the retribution is clear. He who does what is wholesome experiences what is meritorious. He who does what is evil experiences calamity. The suffering of the world or the happiness of heaven, the vexation of the conditioned or the tranquility of the unconditioned, who can choose and take what is true? Excellent, 0 women, that you have a clear purpose!" Thereupon the World-honored One spoke the stanzas:

1. Who can choose the earth, reject custody, and choose heaven? Who can expound the verses of the Doctrine like picking wonderful flowers?

2. The learner chooses the earth, rejects custody, and chooses heaven. He expounds well the verses of the Doctrine and ably gathers the flowers of merit. 3. Knowing that the world is like [breakable] earthenware, an illusion, and a brief existence, one brings a stop to the opening of Mara's flowers and will not experience the cycle of life and death.

4. Seeing the body like [evanescent] foam, an illusion, and spontaneous, one brings a stop to the opening of Mara's flowers and will not experience the cycle of life and death. When the women had heard these stanzas of the Buddha, they wished to apply themselves to the true Path and to become nuns. Their hair fell off of itself and they were provided with the robe of the Doctrine. After reflection and quiet concentration they attained the path of the arhat. Ananda said to the Buddha: "Well, what 68

Chapter XII

merit did these women actually have, that they had the Worldhonored One save them? And further, as soon as they had heard the exposition of the Doctrine, they went forth and attained the Path." The Buddha informed Ananda: "Once, at the time of the Buddha Kasyapa, there was an important elder whose riches were countless. His wives and ladies numbered five hundred. He was jealous by nature and his gate was not opened arbitral ily. The wives and ladies wanted to go and meet the Buddha, but they never obtained his permission. Later the king summoned his important ministers to come to his palace for a banquet. The banquet would take all day. The wives and ladies then saw that the elder had gone to the banquet, and so they decided to go to where the Buddha was. They kowtowed and did obeisance. They sat down for a while, listening to the scriptures, and each of them made a vow, saying: 'Let us never meet evil people! May we always meet with moral and noble people in our places of rebirth! We have heard that in the future there will be a Buddha called Sakyamuni. We wish to meet him, to go forth to apply ourselves to the Path, and to follow his instructions! The Buddha said to Ananda: The five hundred wives and ladies of that time are the present five hundred nuns. Because of the sincerity of their vow they now deserve to be saved. That is why the World-honored One saved them! " When the Buddha had explained this, there was none who was not glad.

Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).

T211 The Scriptural Text Verses of the Doctrine, with Parables

THE SCRIPTURAL TEXT: VERSES OF THE DOCTRINE, WITH PARABLES

Front Matters

Copyright

Editorial Foreword

Publisher’s Foreword

Table of Contents

Translator’s Introduction

Contents

Volume One