9. Twin verses

T 0582b26昔舍衛國王名波斯匿，來至佛所，下車却蓋T 0582b27解劍脫履拱手直進，五體投地稽首足下長T 0582b28跪白佛：「願以來日於四街道施設微食，欲使T 0582b29國人知佛至尊，願令眾生遠鬼妖蠱，悉奉五T 0582c01戒以消國患。」佛言：「善哉！夫為國主宜有明導，T 0582c02率民以道求來世福。」王曰：「至真請退嚴辦。」手T 0582c03自為饌，身往奉迎佛與眾僧，俱至四衢。佛至T 0582c04就座，即行澡水手自斟酌。佛飯食畢，於四T 0582c05道頭為王說法，觀者無數。時有兩商人，一人T 0582c06念曰：「佛如帝王，弟子猶忠臣，佛陳明法，弟T 0582c07子誦宣，斯王明矣，知佛可尊屈意奉之。」一人T 0582c08念曰：「斯王愚哉！爾為國王將復何求？佛者T 0582c09若牛，弟子猶車，彼牛牽車東西南北，佛亦T 0582c10如是，子有何道而下意奉之？」二人俱去行三T 0582c11十里，亭宿沽酒共飲平論屬事。其善念者T 0582c12四王護之，其惡念者太山鬼神，令酒入腹如T 0582c13火燒身，出亭路臥宛轉轍中，晨商人車五T 0582c14百乘轢殺之焉。伴明日求之已然，曰：「還國T 0582c15見疑殺人取物去。」不義輕身，委財逝至。他T 0582c16國國王崩亡，無有大子，讖書云：「中土有T 0582c17微人當王斯土。」故王有神馬，任王必屈膝。即T 0582c18具嚴駕神馬印綬，行求國主，觀者數千。商T 0582c19人亦出，國太史曰：「彼有黃雲之蓋，斯王者氣T 0582c20也。」神馬屈膝舐商人足，群臣豫作香湯澡T 0582c21浴，拜為國王，於是遂處位聽省國事。深自思T 0582c22曰：「余無微善何緣獲此？必是佛恩使之然也。」T 0582c23即與群臣向舍衛國遙稽首曰：「賤人無德，蒙T 0582c24世尊慈恩得王此國，明日願與應真眾俱T 0582c25埀意顧斯，一時三月。」佛告阿難：「勅諸比丘，明T 0582c26日彼王請，皆當作變化，令彼國王人民歡喜。」T 0582c27各作神足往到彼國，皆次就座如法儼然，下T 0582c28食畢訖澡手，為王說法。王曰：「吾本微人素無T 0582c29快德，何緣獲斯？」佛告王曰：「昔彼大王飯佛T 0583a01於四衢道，王心念言：『佛如國王，弟子猶臣下。』T 0583a02王種斯核，今自獲果。後一人云：『佛者若牛，T 0583a03弟子猶車。』彼人自種車轢之核，今在太山T 0583a04地獄為火車所轢。自獲其果，然非王勇健所T 0583a05能致矣，為善福隨為惡禍追，此為自作，非天T 0583a06龍鬼神所不能與此。」

於是世尊即說偈言：T 0583a07

SC Verse 64Verse 9.1「心為法本，　　心尊心使，
中心念惡，T 0583a08　　即言即行，
罪苦自追，　　車轢於轍。T 0583a09

SC Verse 65Verse 9.2心為法本，　　心尊心使，
中心念善，T 0583a10　　即言即行，
福樂自追，　　如影隨形。」T 0583a11

佛說經偈已，王及臣民聽者無數，皆大歡喜，T 0583a12逮得法眼。

T 0583a13◎昔長者須達買太子園田，共造精舍奉上T 0583a14世尊，各請佛及僧供養一月，佛為二人廣陳明T 0583a15法，皆得道跡。太子祇陀歡喜還東宮，歎佛T 0583a16之德，作樂自娛。祇弟瑠璃，常在王邊，時王T 0583a17素服與諸近臣及後宮夫人，往詣佛所稽首T 0583a18禮畢，一心聽經，瑠璃在後典衛御座。時諸倿T 0583a19臣阿薩陀等，姦謀啟曰：「試著大王印綬，坐御T 0583a20座上，如似王不？」於是瑠璃即隨其言，被服昇T 0583a21座，諸倿臣等皆共拜賀：「正似大王！」「千載遭遇T 0583a22黎庶之願，豈使東宮［門@視］［門@俞］於此？此之御座豈T 0583a23可昇而復下也？」即率所從貫甲拔劍，自就T 0583a24到祇洹精舍，斥徙大王不得還宮，與王官T 0583a25屬戰祇洹間，殺王近臣五百餘人。王與夫人T 0583a26播迸，晨夜至舍夷國，中道飢餓，王噉蘆菔T 0583a27腹脹而薨。於是瑠璃遂即專制，便拔劍入東T 0583a28宮斫殺兄祇。祇知無常，心不恐懼顏色不變，T 0583a29含笑熙怡甘心受刃，命未絕間，聞虛空中自T 0583b01然音樂聲迎其魂神。佛於祇洹即說偈言：T 0583b02

SC Verse 66Verse 9.3「造喜後喜，　　行善兩喜，
彼喜惟歡，T 0583b03　　見福心安。

SC Verse 67Verse 9.4今歡後歡，　　為善兩歡，T 0583b04
厥為自祐，　　受福悅豫。」T 0583b05

是時瑠璃王尋興兵眾伐舍夷國，殺害釋種T 0583b06道跡之人，殘暴無道五逆兼備。佛記瑠璃不T 0583b07孝不忠眾罪深重，却後七日當為地獄火所T 0583b08燒殺，又太史記記與佛同。王大怖懅即乘船T 0583b09入江。「吾今處水，火焉得來？」七日日中，有自T 0583b10然火從水中出，燒船覆沒，王亦被燒，恐怖毒T 0583b11熱忽然沈終。

於是世尊即說偈言：T 0583b12

SC Verse 68Verse 9.5「造憂後憂，　　行惡兩憂，
彼憂唯懼，T 0583b13　　見罪心懅。

SC Verse 69Verse 9.6今悔後悔，　　為惡兩悔，T 0583b14
厥為自殃，　　受罪熱惱。」T 0583b15

佛說是已告諸比丘：「太子祇者，不貪榮位守T 0583b16死懷道，上生天上安樂自然；瑠璃王者，狂愚T 0583b17快意，死墮地獄受苦無數。一切世間豪貴貧T 0583b18賤，皆歸無常，無長存者。是以高士殞命全行，T 0583b19為精神寶。」佛說是時莫不信受。◎

T 0583b20◎昔耆闍崛山後有婆羅門七十餘家，宿福應T 0583b21度，佛到其村現道神化，眾人見佛光相巍巍T 0583b22莫不敬伏。佛坐樹下問諸梵志：「居此山中為T 0583b23幾何世？有何方業以自供給？」答曰：「居此以T 0583b24來三十餘世，田作畜牧以此為業。」又問：「奉脩T 0583b25何行求離生死？」答曰：「事日月水火，隨時祭祠。T 0583b26若有死者，大小聚會，唱生梵天以離生死。」佛T 0583b27語諸婆羅門：「夫田作畜牧祭祠日月水火唱T 0583b28叫生天，非是長存離生死法。極福無過二十八T 0583b29天，無有道慧還墮三塗；唯有出家修清淨志，T 0583c01履行寂義可得泥洹。」

於是世尊即說偈言：T 0583c02

SC Verse 70Verse 9.7「以真為偽，　　以偽為真，
是為邪計，T 0583c03　　不得真利。

SC Verse 71Verse 9.8知真為真，　　見偽為偽，T 0583c04
是為正計，　　必得真利。

SC Verse 72Verse 9.9世皆有死，T 0583c05　　三界無安，
諸天雖樂，　　福盡亦喪。T 0583c06

SC Verse 73Verse 9.10觀諸世間，　　無生不終，
欲離生死，T 0583c07　　當行道真。」T 0583c08

七十婆羅門聞佛所說，欣然意解願作沙門。T 0583c09佛言：「善來比丘！」鬚髮自墮，皆成沙門。佛與T 0583c10比丘共還精舍，至於中路，顧戀妻息各有退T 0583c11意，時遇天雨益懷憂慘。佛知其意，便於道T 0583c12邊化作數十間舍，入中避雨，而舍穿漏。佛因T 0583c13舍漏而說偈言：T 0583c14

SC Verse 74Verse 9.11「蓋屋不密，　　天雨則漏，
意不惟行，T 0583c15　　婬泆為穿。

SC Verse 75Verse 9.12蓋屋善密，　　雨則不漏，T 0583c16
攝意惟行，　　婬匿不生。」T 0583c17

七十沙門聞說此偈，雖強自進猶懷瞢瞢，雨T 0583c18止前行。地有故紙，佛告比丘取之，受教即T 0583c19取。佛問比丘：「以為何紙？」諸比丘白佛：「此裹T 0583c20香紙，今雖捐棄處香如故。」佛復前行，地有斷T 0583c21索，佛告比丘取之，受教即取。佛復問曰：「此T 0583c22何等索？」諸比丘白佛：「其索腥臭，此繫魚之索。」T 0583c23佛語比丘：「夫物本淨，皆由因緣以興罪福，T 0583c24近賢明則道義隆，友愚闇則殃罪臻。譬彼T 0583c25紙索近香則香，繫魚則腥，漸染翫習各不自T 0583c26覺。」

於是世尊即說偈言：T 0583c27

SC Verse 76Verse 9.13「鄙夫染人，　　如近臭物，
漸迷習非，T 0583c28　　不覺成惡。

SC Verse 77Verse 9.14賢夫染人，　　如附香熏，T 0583c29
進智習善，　　行成芳潔。」T 0584a01

七十沙門重聞此偈，知家欲為穢藪，妻子為T 0584a02桎梏，執信堅固。往至精舍，攝意惟行，得羅T 0584a03漢道。

Beal 1Formerly when Buddha was residing at Śrāvastī, the king of the country, whose name was Prasenajit, came to the place where Buddha was, and descending from his chariot, approached the Teacher with the deepest reverence, and invited him on the morrow to enter the city and partake of his hospitality, with a view to exhibit to the people the excellency of his person and doctrine, that they might believe on him.
Buddha having consented, on the morrow entered the city with all his disciples, and having passed through the four cross streets of the town, he came to the place appointed and sat down. After finishing the meal, he began, on the request of the king, to preach in the midst of the four highways, whilst his auditors were very many. At this time there were two merchants listening to him. One of them reflected, “What excellent wisdom on the part of the king to have such doctrines as these publicly preached! how wide their application, how searching their character!”
The other reflected thus, “What folly is this on the part of the king, bringing this man here to preach! Like the calf that follows the cow, here and there, fastened to a vehicle she draws, bleating as it goes—so is this Buddha following the king.” The two merchants having departed from the city some thirty li, came to an inn where they put up. In taking some wine the good merchant was restrained and protected by the four guardian spirits that watch over the world. The other, on the contrary, was incited by an evil spirit to drink on, till he was overpowered by sleep, and lay down in the road near the inn. Early in the morning, the merchants' waggons leaving the place, the drivers not perceiving the man lying in the road, he was crushed to death by the waggon wheels.
[The other merchant, having come to a distant country, was selected by the genuflection of a sacred horse to succeed the king; and he accordingly was appointed to the throne. After this, considering the strange turn events had taken, he returned and invited Buddha to visit him, and preach to his people—on which occasion the World-honoured one declared the reason of the death of the evil-minded merchant, and the prosperity of him who thought wisely, and then added these lines]:

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

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

Beal 2In days of old, at the back of the Gridhrakūta mountains, near Rājagriha, there was a village, of some seventy or so families, all of them Brahmans. Buddha wishing to convert these people, came to the place and sat down under a tree. The people seeing the dignity of his presence, and the glorious appearance of his body, flocked round him, on which he asked the Brahmans how long they had dwelt in the mountain there, and what their occupation was. To this they replied—"We have dwelt here during thirty generations past, and our occupation is to tend cattle.” On asking further as to their religious belief, they said—"We pay homage and sacrifice to the sun and moon, the rain (water), and fire, according to the several seasons. If one of us dies, we assemble and pray that he may be born in the heaven of Brahma, and so escape further transmigrations.” Buddha replied to this—"This is not a safe way, nor by it can you escape from the three evil ways of further existence. The true way is to follow me, become true ascetics, and practise complete self-composure with a view to obtain Nirvāna;” and then he added these lines:

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

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

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

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

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

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

Beal 3In former days, when the nobleman Sudatta had bought of the heir-apparent, Jeta, the ground for a Vihāra, at Śrāvastī, then the said nobleman had invited Buddha and his followers to partake of his hospitality for a month, in consequence of which, and the sermons which the World-honoured then preached, all those present obtained enlightenment, and the Prince himself returned with joy to the Eastern Palace.
Now Virudhaka, the prince's brother, was always near the person of the king; and on this occasion his majesty, with his suite, and the officers of the “after palace,” proceeded to robe themselves, with the intention of visiting Buddha. Having arrived at the place where he was, they paid him the customary reverence, and with undivided attention listened to his instruction.
Meantime Virudhaka, remaining behind, was invited by the courtiers, in the absence of his father, to occupy his throne; and once seated there, he was unwilling to retire from it. [The consequence was, he sent and caused his father, and 500 of his followers, to be put to death. On which Buddha recited these lines]:

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

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

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

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