3. The disciple, or “śrāvaka.”
Nội dung dưới đây được dịch tự động. Có thể chưa hoàn toàn chính xác về thuật ngữ Phật học. Vui lòng tham chiếu bản gốc tiếng Anh hoặc Pāli để đối chiếu.
```json { "title": "3. Đệ tử, hay “Thanh văn.”", "content": "Beal 1Thuở nọ tại Xá-vệ, có một người phụ nữ nội trợ, tuy nghèo khó nhưng không có tín ngưỡng, cũng chẳng có lòng tin. Đức Phật thấy tình cảnh của bà, động lòng từ bi. Ngài thấy rằng, mỗi khi các đệ tử của Ngài đi khất thực trong thành, họ đều gặp phải sự lăng mạ tại cửa nhà người phụ nữ này. Khi một Sa-môn khuyên nhủ bà, với lý do rằng ông chỉ xin bố thí như một bổn phận tôn giáo, bà nói: “Nếu ông sắp chết, tôi cũng chẳng cho gì, huống chi bây giờ ông còn khỏe mạnh.” Nghe vậy, vị Sa-môn đứng trước mặt bà, hiện ra trạng thái của một người đã thực sự chết. Các chức năng c��a thân thể ông ngừng hoạt động, và từ miệng, mũi ông bò ra bò vào những côn trùng ghê tởm thường đi kèm với cái chết. Thấy cảnh tượng kinh hoàng này, người phụ nữ ngã xuống bất tỉnh, và cứ thế nằm đó. Trong khi đó, vị Sa-môn, bằng thần thông của mình, đã di chuyển đến cách đó vài dặm, và ngồi dưới một gốc cây, nhập định. Trong lúc đó, chồng của người phụ nữ trở về, thấy vợ mình trong tình trạng như vậy, liền hỏi nguyên do, bà đáp rằng bà đã bị một Sa-môn xấu xa dọa sợ. Nghe vậy, người chồng nổi giận, vớ lấy cung và kiếm, rồi lên đường truy đuổi để trả thù vị Sa-môn. Đến nơi vị Sa-môn đang ở, vị Sa-môn, bằng thần thông của mình, bao quanh mình bằng một bức tường, có những cổng để vào nhưng tất cả đều đóng kín. Người chồng tức giận, không thể đến gần vị Sa-môn, bèn yêu cầu ông mở cổng; ông đáp: “Hãy bỏ cung và kiếm xuống, rồi ông có thể vào.” Nghe vậy, người đàn ông nghĩ: “Dù ta bỏ vũ khí lại, ta vẫn có thể đánh ông ta bằng nắm đấm.” Thế là ông ta đặt cung và kiếm xuống, rồi lại yêu cầu được vào. Nhưng vị Sa-môn nói: “Cổng không thể mở, vì cung và kiếm mà ông phải bỏ xuống không phải là những vũ khí ông cầm trên tay, mà là sự thù hận và ác ý đang tràn ngập trong lòng ông; hãy bỏ chúng xuống thì ông có thể vào.” Nghe vậy, người đàn ông, bị thuyết phục về tội lỗi của mình, cả ông và vợ đều hối hận về những ý định xấu xa của họ và trở thành đệ tử—nhân dịp đó, vị đệ tử giác ngộ của Đức Phật (người có Bồ-đề, hay người tu hành) đã thêm những lời này, và nói—\n\n“Thanh văn (Śrāvaka) nào có thể giữ vững (giới luật) như bức tường khó bị lật đổ, tự bao bọc mình bằng sự che chở của Chánh Pháp, và nhờ đó kiên trì hoàn thiện mình trong trí tuệ cứu độ. Thanh văn, với tâm trí được khai sáng, nhờ sự khai sáng này mà tăng thêm kho tàng trí tuệ của mình, và nhờ đó đạt được cái nhìn sâu sắc hoàn hảo về những điều huyền bí của Tôn giáo (Chân lý), và được soi sáng như vậy, người ấy thực hành bổn phận của mình trong an lạc. Thanh văn, có khả năng vứt bỏ (nguyên nhân của) khổ đau, trong sự an nghỉ hoàn toàn hưởng thụ hạnh phúc, và bằng cách thuyết giảng Chánh Pháp của Cuộc sống Vĩnh cửu một cách đức hạnh, tự mình đạt được Niết-bàn. Nhờ lắng nghe, người ấy làm quen với các Quy tắc của một Đời sống Thánh thiện; người ấy rũ bỏ nghi ngờ và trở nên vững vàng trong đức tin. Nhờ lắng nghe, người ấy có thể chống lại mọi điều trái với Chánh Pháp (Chân lý, hay Tôn giáo), và cứ thế tiến bộ, người ấy đạt đến nơi không còn cái chết nữa.”\n\nNghe những lời này, người đàn ông và vợ ông, chứng kiến những dấu hiệu kỳ diệu của Đức Phật hiển bày nơi vị đệ tử này, đã đấm ngực ăn năn, và vô số hàng ngàn người, giống như họ, trên khắp thế giới, đã được quy y và cứu độ.\n\nBeal 2Thuở xưa, khi Đức Phật trúT 0578b06昔舍衛國有一貧家，夫婦慳惡不信道德，佛T 0578b07愍其愚，現為貧凡沙門詣門分衛。時夫不在，T 0578b08其婦罵詈無有道理。沙門語曰：「吾為道士乞T 0578b09匃自居，不得罵詈，唯望一食耳。」主人婦曰：T 0578b10「若汝立死食尚叵得，況今平健欲望我食？但T 0578b11稽留時節，不如早去。」於是沙門住立其前，戴T 0578b12眼抒氣便現死相，身體膖脹鼻口蟲出，腹T 0578b13潰腸爛不淨流漫。其婦見此恐怖失聲，棄T 0578b14而捨走。於是道人忽然捨去，去舍數里坐樹T 0578b15下息。其夫來歸道中見婦，怪其驚怖。其婦語T 0578b16夫：「有一沙門見怖如此。」夫大瞋怒，問為所T 0578b17在？婦曰：「已去，想亦未遠。」夫即執弓帶刀，尋T 0578b18迹往逐，張弓拔刀奔走直前欲斫道人。道人T 0578b19即化作琉璃小城以自圍遶，其人繞城數匝T 0578b20不能得入，即問道人：「何不開門？」道人曰：「欲使T 0578b21開門，棄汝弓刀。」其人自念：「當隨其語，若當T 0578b22得入手拳加之。」尋棄弓刀。門故不開，復語T 0578b23道人：「已棄弓刀，門何不開？」道人曰：「吾使汝T 0578b24棄心中惡意弓刀耳，非謂手中弓刀也。」於是T 0578b25其人心驚體悸：「道人神聖乃知我心。」即便叩T 0578b26頭悔過，稽首道人曰：「我有弊妻不識真人，T 0578b27使我興惡，願小垂慈莫便見捨，今欲將來勸T 0578b28令修道。」即起還歸。其妻問曰：「沙門所在？」其夫T 0578b29具說神變之德，「今者在彼，卿自宜往改悔滅T 0578c01罪。」於是夫妻至道人所，五體悔過願為弟子，T 0578c02長跪問曰：「道人神變聖達乃爾，有琉璃城T 0578c03堅固難踰，志明意定，永無憂患，行何道德致T 0578c04此神妙？」道人答曰：「吾博學無厭奉法不懈，T 0578c05精進持戒慧不放逸，緣是得道自致泥洹。」
SC Verse 25Verse 3.1「多聞能持故， 奉法為垣牆，T 0578c08
精進難踰毀， 從是戒慧成。T 0578c09SC Verse 26Verse 3.2多聞令志明， 已明智慧增，T 0578c10
智則博解義， 見義行法安。T 0578c11SC Verse 27Verse 3.3多聞能除憂， 能以定為歡，T 0578c12
善說甘露法， 自致得泥洹。T 0578c13SC Verse 28Verse 3.4聞為知法律， 解疑亦見正，T 0578c14
從聞捨非法， 行到不死處。」T 0578c15
道人說偈已，現佛光相，洪暉赫奕照曜天地。T 0578c16夫妻驚愕精神戰懼，改惡洗心頭腦打地，壞T 0578c17二十億惡，得須陀洹道。
T 0578c18昔佛在拘睒尼國美音精舍，與諸四輩廣說T 0578c19大法。有一梵志道士，智博通達眾經備舉無T 0578c20事不貫，貢高自譽天下無比，求敵而行，無敢T 0578c21應者。晝日執炬行城市中，人問之曰：「何以T 0578c22晝日執炬而行？」梵志答曰：「世皆愚冥目無T 0578c23所見，是以執炬以照之耳。觀察世間，無敢言T 0578c24者。」佛知梵志宿福應度，而行貢高求勝名譽，T 0578c25不計無常自恃憍恣，如是當墮太山地獄，無T 0578c26央數劫求出甚難。佛即化作一賢者，居肆上T 0578c27坐，即呼梵志：「何為作此？」梵志答曰：「以眾人T 0578c28冥晝夜不見明，故執炬火而照之耳。」賢者重T 0578c29問梵志：「經中有四明法，為知之不？」對曰：「不T 0579a01審。何謂四明法？」「一者明於天文地理和調T 0579a02四時，二者明於星宿分別五行，三者明於治T 0579a03國綏化有方，四者明於將兵固而無失。卿為T 0579a04梵志，有此四明法以不？」梵志慚愧，棄炬叉手T 0579a05有不及心。佛知其意即還復身，光明炳然晃T 0579a06照天地，便持梵聲為梵志說偈言：T 0579a07
SC Verse 29Verse 3.5「若多少有聞， 自大以憍人，T 0579a08
是如盲執燭， 照彼不自明。」T 0579a09
佛說偈已告梵志曰：「冥中之甚無過於汝，而T 0579a10晝執炬行入大國，如卿所知何如一塵？」梵志T 0579a11聞之有慚愧色，即便叩頭願為弟子。佛即受T 0579a12之令作沙門，意解妄止即得應真。
T 0579a13昔舍衛國有大長者，名曰須達，得須陀洹。T 0579a14有親友長者名曰好施，不信佛道及諸醫術，T 0579a15時得重病痿頓著床。宗親知友皆就省問，勸T 0579a16令治病，至死不肯。答眾人言：「吾事日月忠T 0579a17孝君父，畢命於此終不改志。」須達語曰：「吾T 0579a18所事師號曰為佛，神德廣被見者得福，可試T 0579a19請來說經呪願，聽其所說言行進趣何如餘T 0579a20道，事之與不隨卿所志。以卿病久不時除差，T 0579a21勸卿請佛冀蒙其福。」好施曰：「佳。卿便為吾T 0579a22請佛及眾弟子。」須達即便請佛及僧，往詣其T 0579a23門。佛放光明內外通徹，長者見光欣然身輕。T 0579a24佛前就坐，慰問長者：「所病何如？昔事何神？T 0579a25作何療治？」長者白佛：「奉事日月君長先人，T 0579a26恭敬齋戒祈請萬端，得病經時未蒙恩祐，醫T 0579a27藥針灸居門所忌，經戒福德素所不知，先人T 0579a28以來守死於此。」佛告長者：「人生世間，橫死有T 0579a29三：有病不治為一橫死，治而不慎為二橫死，T 0579b01憍恣自用不達逆順為三橫死。如此病者，非T 0579b02日月天地先人君父所能除遣，當以明道隨T 0579b03時安濟。一者四大寒熱當須醫藥，二者眾邪T 0579b04惡鬼當須經戒，三者奉事賢聖矜濟窮厄。德T 0579b05威神祇福祐群生，以大智慧消去陰蓋，奉行T 0579b06如此現世安吉終無抂橫，戒慧清淨世世常T 0579b07安。」
於是世尊即說偈言：T 0579b08
SC Verse 30Verse 3.6「事日為明故， 事父為恩故，T 0579b09
事君以力故， 聞故事道人。T 0579b10SC Verse 31Verse 3.7人為命事毉， 欲勝依豪強，T 0579b11
法在智慧處， 福行世世明。T 0579b12SC Verse 32Verse 3.8察友在為務， 別伴在急時，T 0579b13
觀妻在房樂， 欲知智在說。T 0579b14SC Verse 33Verse 3.9為能師見道， 解疑令學明，T 0579b15
亦與清淨本， 能奉持法藏。T 0579b16SC Verse 34Verse 3.10聞能今世利， 妻子昆弟友，T 0579b17
亦致後世福， 積聞成聖智。T 0579b18SC Verse 35Verse 3.11能攝為解義， 解則戒不穿，T 0579b19
受法猗法者， 從是疾得安。T 0579b20SC Verse 36Verse 3.12是能散憂恚， 亦除不祥衰，T 0579b21
欲得安隱吉， 當事多聞者。」T 0579b22
於是長者聞佛說法，心意疑結［火＊霍］然雲除，T 0579b23良毉進療委心道德，四大安靜眾患消除，如T 0579b24飲甘露，中外怡懌身安心定，得須陀洹道，T 0579b25宗室國人莫不敬奉。
T 0579b26昔羅閱祇國南有大山，去城二百里，南土諸T 0579b27國路由此山。山道深邃，有五百賊依嶮劫人，T 0579b28後遂縱橫所害狼藉，眾賈被毒王路不通，國T 0579b29王追討不能擒獲。時佛在國哀愍群生，念T 0579c01彼賊輩不知罪福，世有如來而目不覩，法鼓T 0579c02日震而耳不聞。「吾不往度，如石沈淵。」化作T 0579c03一人著好衣服，乘馬帶劍手執弓矢，鞍勒嚴T 0579c04飾金銀莊校，以明月珠埀絡馬體，跨馬鳴T 0579c05絃往入山中。群賊見之以為成事，作賊積年T 0579c06未有此便，卵之投石與此何異？群賊齊頭住T 0579c07前圍繞，挽弓拔刀諍欲剝脫。於是化人舉弓一T 0579c08發，使五百賊各被一箭，以刀指擬各被一瘡，T 0579c09瘡重箭深即皆顛倒。五百群賊宛轉臥地叩T 0579c10頭歸降。「為是何神威力乃爾？乞蒙原赦以活T 0579c11微命，願時拔箭使瘡除愈，今者瘡痛不可堪T 0579c12忍。」化人答曰：「是瘡不痛、箭不為深，天下瘡重T 0579c13莫過於憂，殘害之甚莫過於愚。汝懷貪得之T 0579c14憂、殘殺之愚，刀瘡毒箭終不可愈。此二事T 0579c15者，根本深固，勇力壯士所不能拔。唯有經戒T 0579c16多聞慧義，以此明道療治心病，拔除憂愛愚T 0579c17癡貢高，制伏剛強豪富貪欲，積德學慧乃可T 0579c18得除，長獲安隱。」
於是化人即現佛身，相好挺T 0579c19特金顏英妙，即說偈言：T 0579c20
SC Verse 37Verse 3.13「斫瘡無過憂， 射箭無過愚，T 0579c21
是壯莫能拔， 唯從多聞除。T 0579c22SC Verse 38Verse 3.14盲者從得眼， 闇者從得燭，T 0579c23
示導世間人， 如目將無目。T 0579c24SC Verse 39Verse 3.15是故可捨癡， 離慢豪富樂，T 0579c25
務學事聞者， 是名積聚德。」T 0579c26
於是五百人見佛光相，重聞此偈，叩頭歸命T 0579c27剋心悔過，刀瘡毒箭自然除愈，歡喜心開即T 0579c28受五戒，國界安寧莫不歡喜。
T 0579c29Beal 1Once on a time in Śrāvastī there was a certain housewife, poor though she was, who had no religious principle, and was without faith. Buddha seeing her condition was moved with pity. He saw that, whenever his followers went begging through the city, they met with nothing but abuse at the door of this woman's house. On a Shaman expostulating with her, on the ground that he only sought alms as a religious duty, she said, “If you were dying I would give you nothing, much less now that you are hale and well.” On this the Shaman, standing before her, assumed the condition of one who was really dead. The various functions of his body ceased, and from his mouth and nose crept in and out the hateful insects that accompany death. On seeing this ghastly sight, the woman fell down in a swoon, and so remained. Meanwhile the Shaman, by his spiritual power, transported himself thence a few lis, and, sitting beneath a tree, composed himself to contemplation. Meantime the husband of the woman returning, and finding his wife in the condition related, inquired the reason of it, on which she replied that she had been frightened by a rascally Shaman. On this the husband in a rage seized his bow and his sword, and set out to pursue and avenge himself on the mendicant. Coming to where he was, the Shaman, by his spiritual power, surrounded himself with a wall, through which there were gates of approach, but all were closed. The incensed husband, being unable to get at the mendicant, asked him to open the gates; on which he replied, “Lay aside your bow and your sword and you may enter.” On this the man thought, “Even if I leave my weapons behind me I shall be able to maul him with my fists.” On this he put down his bow and sword, and asked again for admission. But the Shaman said, “The gate cannot be opened, for the bow and the sword which you must lay aside are not those weapons you carried in your hand, but the enmity and malice that fill your heart; lay these aside and you may enter.” On this the man, struck with the conviction of his sin, both he and his wife repented of their evil designs and became disciples—on which occasion the enlightened follower of Buddha (man of Bōdhi, or religious man) added these words, and said—
“The disciple (Śrāvaka) who is able to hold (the precepts) firmly, like a wall, difficult to be overturned, surrounds himself with the protection of the Law, and thus persevering perfects himself in saving wisdom. The disciple, with his mind enlightened, by this enlightenment adds yet to his store of wisdom, and so obtains perfect insight into the mysteries of Religion (Truth), and thus illumined, he practises the duties of his calling in peace. The disciple, able to cast away (the causes of) sorrow, in perfect rest enjoys happiness, and by virtuously preaching the Law of Eternal Life, himself obtains Nirvāna. By hearing, he acquaints himself with the Rules of a Holy Life; he shakes off doubt and becomes settled in faith. By hearing, he is able to resist all that is contrary to the Law (Truth, or Religion), and so advancing, he arrives at the place where there is no more Death.”
On hearing these words the man and his wife, beholding the wonderful signs of Buddha displayed in the person of this disciple, smote on their breasts in penitence, and countless thousands, like themselves, throughout the world, were converted and saved.
Beal 2In old time, when Buddha was residing in the country of Kausāmbī, in a certain Vihāra called Mei-yin (beautiful voice), and preaching for the sake of the four orders, there was a certain Brahmachārin, unrivalled for knowledge of Scripture, who being unable to find any one equal to himself in argument, was accustomed to carry, wherever he went, a lighted Torch in his hand. One day a man in the market-place of a certain town, seeing him thus, asked him the reason of his strange conduct, on which he replied—"The world is so dark, and men so deluded, that I carry this Torch to light it up so far as I can.” At this time Buddha transformed himself into a man of eminence (magistrate), who, sitting on his chair of office in the market-place, forthwith called out to the Brahmachārin, “What ho there! what are you about (with that Torch)?” To whom the Brahmachārin replied, “All men are so wrapped in ignorance and gloom, that I carry this Torch to illumine them.” Then the magistrate asked him again, “And are you so learned as to be acquainted with the four treatises (vidyās) which occur in the midst of the Sacred Books, to wit, the treatise on Literature (Śabdavidyā); the treatise on the “Heavenly Bodies and their Paths; “the treatise on “Government;” and the treatise on “Military Art"? On the Brahmachārin being forced to confess he was unacquainted with these things, he flung away his Torch, and Buddha appearing in his glorious body, added these words—
“If any man, whether he be learned or not, consider himself so great as to despise other men, he is like a blind man holding a candle—blind himself, he illumines others.”
On hearing these words the Brahmachārin sought to become a disciple of Buddha, and was accordingly admitted.
Beal 3There was in former days a certain nobleman, called Su-ta (Sudatta?), residing at Śrāvastī, who had become a disciple of Buddha, and entered on the first path. He had a friend called “Hau-shi" (Sudana?), who was not a believer. On this latter falling sick, and finding no help in any one for whose advice he sent, his friend Sudatta resolved to send for Buddha, and ask him to visit his friend. In compliance with the request Buddha came, and, with his body glorious as the sun, entered the house of Sudana, and sat down. [He then preached a sermon on the moral diseases to which men are liable, and afterwards added these lines]:
“The office of the Sun is to give light; the office of a Father, to be kind, and compassionate; the office of a Ruler is to restrain and govern; the office of a Man of Reason (religious man) is to listen to instruction; a physician concerns himself with prolonging the life of men; a warrior desires victory; and so Religion (the Law) resides in the possession of wisdom. A happy walk through life is the gladness of the world; a friend is for consultation; the choice of a companion is for the occasion which requires him; to behold the beauty of women is the joy of the chamber; the proof of wisdom is in speaking; to be a Ruler one must be able to discriminate rightly; to dispel doubt and error, one must exercise the light of supreme wisdom (Bōdhi); to search out the foundation of rest and quiet, one must be able faithfully to hold (observe) the Treasures of the Law (the Scriptures). He who hears is able to be of advantage to the present world, his wife, children, and friends, and in the next world to arrive at perfect happiness. Still hearing, he arrives at the perfection of sacred knowledge, and is able to discriminate and explain the secrets of Truth; and thus he governs himself without transgression; receiving the Law, he extols that which is right, and so obtains release from all (moral) disease, he dissipates all the causes of sorrow and pain, he excludes all possibility of misfortune or calamity, he is always successful in finding a ground for peace and comfort: such are the consequences following in the life of one who hears much' (the Śrāvaka).”
On hearing this sermon, the sick man was convinced of the Truth and became a disciple.
Beal 4In times gone by, there was to the south of Rājagriha a great mountain, distant from the city about 200 li. Through this mountain there was a pass deep and lonely, through which the road to South India lay. Five hundred robbers had taken up their abode in this defile, who used to murder and spoil all travellers that passed that way. The king had vainly sent to capture them, but they always escaped. Buddha, residing in the neighbourhood, and considering the case of these men, that they understood not the nature of their conduct, and that although he had come into the world to teach men, yet their eyes had not seen him, nor their ears heard the tidings of his Law, he resolved to go to them. Consequently he transformed himself into a man richly dight, on a well-caparisoned steed, with his sword and bow, with bags of silver and gold on his saddle-bow, and precious stones studding his horse's bravery.
On entering the defile loud neighed his steed. On hearing the sound the 500 robbers started up, and spying the traveller, exclaimed, “Never have we had such prospect of booty; let us up, and capture him!” So they proceeded to surround the traveller, with a view to prevent his escape; but he, with one shot of his bow, pierced the 500, and with one stroke of his sword wounded them.
On their falling to the ground, they exclaimed, “What God is this? Oh that he would draw out these arrows?, and assuage the bitter pain of such wounds as ours!” On this the traveller began to explain that such hurts as these were trivial compared with the pain caused by the sorrow that rules the world, and the wounds of unbelief and doubt, and that nought but the wisdom resulting from earnest attention (hearing) to the Scriptures could heal such wounds; and then he added these words and said:
“There is no painful wound so bad as sorrow—no piercing arrow so sharp as folly. Nothing can remedy these but an earnest attention to religious instruction. From this the blind receive sight, the deluded are enlightened. Men are guided and led by this, as eyes given to him without eyes. This, then, is able to dispel unbelief, to remove sorrow, to impart joy; the highest wisdom is the lot of those who 'hear.' This is the title of him who has acquired the greatest merit (most to be revered).”
On hearing this the robbers repented of their evil lives, and the arrows, of themselves, left their bodies, and their wounds were healed. They then became disciples, and obtained rest and peace.
Beal 1Once on a time in Śrāvastī there was a certain housewife, poor though she was, who had no religious principle, and was without faith. Buddha seeing her condition was moved with pity. He saw that, whenever his followers went begging through the city, they met with nothing but abuse at the door of this woman's house. On a Shaman expostulating with her, on the ground that he only sought alms as a religious duty, she said, “If you were dying I would give you nothing, much less now that you are hale and well.” On this the Shaman, standing before her, assumed the condition of one who was really dead. The various functions of his body ceased, and from his mouth and nose crept in and out the hateful insects that accompany death. On seeing this ghastly sight, the woman fell down in a swoon, and so remained. Meanwhile the Shaman, by his spiritual power, transported himself thence a few lis, and, sitting beneath a tree, composed himself to contemplation. Meantime the husband of the woman returning, and finding his wife in the condition related, inquired the reason of it, on which she replied that she had been frightened by a rascally Shaman. On this the husband in a rage seized his bow and his sword, and set out to pursue and avenge himself on the mendicant. Coming to where he was, the Shaman, by his spiritual power, surrounded himself with a wall, through which there were gates of approach, but all were closed. The incensed husband, being unable to get at the mendicant, asked him to open the gates; on which he replied, “Lay aside your bow and your sword and you may enter.” On this the man thought, “Even if I leave my weapons behind me I shall be able to maul him with my fists.” On this he put down his bow and sword, and asked again for admission. But the Shaman said, “The gate cannot be opened, for the bow and the sword which you must lay aside are not those weapons you carried in your hand, but the enmity and malice that fill your heart; lay these aside and you may enter.” On this the man, struck with the conviction of his sin, both he and his wife repented of their evil designs and became disciples—on which occasion the enlightened follower of Buddha (man of Bōdhi, or religious man) added these words, and said—
“The disciple (Śrāvaka) who is able to hold (the precepts) firmly, like a wall, difficult to be overturned, surrounds himself with the protection of the Law, and thus persevering perfects himself in saving wisdom. The disciple, with his mind enlightened, by this enlightenment adds yet to his store of wisdom, and so obtains perfect insight into the mysteries of Religion (Truth), and thus illumined, he practises the duties of his calling in peace. The disciple, able to cast away (the causes of) sorrow, in perfect rest enjoys happiness, and by virtuously preaching the Law of Eternal Life, himself obtains Nirvāna. By hearing, he acquaints himself with the Rules of a Holy Life; he shakes off doubt and becomes settled in faith. By hearing, he is able to resist all that is contrary to the Law (Truth, or Religion), and so advancing, he arrives at the place where there is no more Death.”
On hearing these words the man and his wife, beholding the wonderful signs of Buddha displayed in the person of this disciple, smote on their breasts in penitence, and countless thousands, like themselves, throughout the world, were converted and saved.
Beal 2In old time, when Buddha was residing in the country of Kausāmbī, in a certain Vihāra called Mei-yin (beautiful voice), and preaching for the sake of the four orders, there was a certain Brahmachārin, unrivalled for knowledge of Scripture, who being unable to find any one equal to himself in argument, was accustomed to carry, wherever he went, a lighted Torch in his hand. One day a man in the market-place of a certain town, seeing him thus, asked him the reason of his strange conduct, on which he replied—"The world is so dark, and men so deluded, that I carry this Torch to light it up so far as I can.” At this time Buddha transformed himself into a man of eminence (magistrate), who, sitting on his chair of office in the market-place, forthwith called out to the Brahmachārin, “What ho there! what are you about (with that Torch)?” To whom the Brahmachārin replied, “All men are so wrapped in ignorance and gloom, that I carry this Torch to illumine them.” Then the magistrate asked him again, “And are you so learned as to be acquainted with the four treatises (vidyās) which occur in the midst of the Sacred Books, to wit, the treatise on Literature (Śabdavidyā); the treatise on the “Heavenly Bodies and their Paths; “the treatise on “Government;” and the treatise on “Military Art"? On the Brahmachārin being forced to confess he was unacquainted with these things, he flung away his Torch, and Buddha appearing in his glorious body, added these words—
“If any man, whether he be learned or not, consider himself so great as to despise other men, he is like a blind man holding a candle—blind himself, he illumines others.”
On hearing these words the Brahmachārin sought to become a disciple of Buddha, and was accordingly admitted.
Beal 3There was in former days a certain nobleman, called Su-ta (Sudatta?), residing at Śrāvastī, who had become a disciple of Buddha, and entered on the first path. He had a friend called “Hau-shi" (Sudana?), who was not a believer. On this latter falling sick, and finding no help in any one for whose advice he sent, his friend Sudatta resolved to send for Buddha, and ask him to visit his friend. In compliance with the request Buddha came, and, with his body glorious as the sun, entered the house of Sudana, and sat down. [He then preached a sermon on the moral diseases to which men are liable, and afterwards added these lines]:
“The office of the Sun is to give light; the office of a Father, to be kind, and compassionate; the office of a Ruler is to restrain and govern; the office of a Man of Reason (religious man) is to listen to instruction; a physician concerns himself with prolonging the life of men; a warrior desires victory; and so Religion (the Law) resides in the possession of wisdom. A happy walk through life is the gladness of the world; a friend is for consultation; the choice of a companion is for the occasion which requires him; to behold the beauty of women is the joy of the chamber; the proof of wisdom is in speaking; to be a Ruler one must be able to discriminate rightly; to dispel doubt and error, one must exercise the light of supreme wisdom (Bōdhi); to search out the foundation of rest and quiet, one must be able faithfully to hold (observe) the Treasures of the Law (the Scriptures). He who hears is able to be of advantage to the present world, his wife, children, and friends, and in the next world to arrive at perfect happiness. Still hearing, he arrives at the perfection of sacred knowledge, and is able to discriminate and explain the secrets of Truth; and thus he governs himself without transgression; receiving the Law, he extols that which is right, and so obtains release from all (moral) disease, he dissipates all the causes of sorrow and pain, he excludes all possibility of misfortune or calamity, he is always successful in finding a ground for peace and comfort: such are the consequences following in the life of one who hears much' (the Śrāvaka).”
On hearing this sermon, the sick man was convinced of the Truth and became a disciple.
Beal 4In times gone by, there was to the south of Rājagriha a great mountain, distant from the city about 200 li. Through this mountain there was a pass deep and lonely, through which the road to South India lay. Five hundred robbers had taken up their abode in this defile, who used to murder and spoil all travellers that passed that way. The king had vainly sent to capture them, but they always escaped. Buddha, residing in the neighbourhood, and considering the case of these men, that they understood not the nature of their conduct, and that although he had come into the world to teach men, yet their eyes had not seen him, nor their ears heard the tidings of his Law, he resolved to go to them. Consequently he transformed himself into a man richly dight, on a well-caparisoned steed, with his sword and bow, with bags of silver and gold on his saddle-bow, and precious stones studding his horse's bravery.
On entering the defile loud neighed his steed. On hearing the sound the 500 robbers started up, and spying the traveller, exclaimed, “Never have we had such prospect of booty; let us up, and capture him!” So they proceeded to surround the traveller, with a view to prevent his escape; but he, with one shot of his bow, pierced the 500, and with one stroke of his sword wounded them.
On their falling to the ground, they exclaimed, “What God is this? Oh that he would draw out these arrows?, and assuage the bitter pain of such wounds as ours!” On this the traveller began to explain that such hurts as these were trivial compared with the pain caused by the sorrow that rules the world, and the wounds of unbelief and doubt, and that nought but the wisdom resulting from earnest attention (hearing) to the Scriptures could heal such wounds; and then he added these words and said:
“There is no painful wound so bad as sorrow—no piercing arrow so sharp as folly. Nothing can remedy these but an earnest attention to religious instruction. From this the blind receive sight, the deluded are enlightened. Men are guided and led by this, as eyes given to him without eyes. This, then, is able to dispel unbelief, to remove sorrow, to impart joy; the highest wisdom is the lot of those who 'hear.' This is the title of him who has acquired the greatest merit (most to be revered).”
On hearing this the robbers repented of their evil lives, and the arrows, of themselves, left their bodies, and their wounds were healed. They then became disciples, and obtained rest and peace.