法句經 第十四：佛陀品 多譯本對讀(段層次) Dhammapada (Dhp.) 14. Buddhavaggo

〔明法尊者註14-04〕 霍香葉龍王(Erakapatta伊羅鉢多)在迦葉佛時為一比丘，因後悔拔霍香葉，持戒不圓滿，死後投生為一條獨木舟大小的龍王。霍香葉龍王派美麗的女兒每半個月到人間唱歌跳舞，兼出問題，如果可以全部解答就可能娶她為妻。題目是︰「誰是主宰王？誰是染污王？怎樣評論離染？怎樣評論愚蠢？」一位年輕人正要走去回答問題。佛陀觀察他有證果的潛力，於是在中途攔下，告訴他正確答案︰「主宰六門者稱王。受染污者為染污王。無染者為離染。染者稱為愚蠢。」他當下就證初果。他對龍女的欲望也消失，不夠他仍然前往回答。龍王知道有佛陀已出世，就跟他去見佛陀。佛陀說此偈。(《佛本行集經》卷第三十七~八,T3.825.3 ff.；cf.《大比丘三千威儀》卷上,T24.913.2)

PS: 請參《法句經故事集》，十四～三、 龍王和他的女兒 (偈 182)。

〔明法尊者註14-08〕 有一次，阿難尊者請教佛陀，過去七佛的父母、壽量、菩提、聲聞眾、上首聲聞眾、上首侍者、所有的講說、不說布薩、為什麼他們不說布薩？其他的佛陀又如何？佛陀回答說，所有諸佛的佛法都是一樣的，佛陀馬上背誦過去諸佛在說法時所開講的一些偈語。

PS: 請參《法句經故事集》，十四～四、 佛陀的教誨 (偈 183~185)。

〔明法尊者註14-09〕 (Dhp. 186: cf. M i130); 一位比丘因父親過世，留遺產給他和弟弟，起初他說他不需要，後來，他想想如果有錢日子就好過，因此就悶悶不樂。佛陀就給他一些告誡。

PS: 請參《法句經故事集》，十四～五、 不知足的年輕比丘 (偈 186~187)。

〔明法尊者註14-12〕 (Dhp. 192: cp. Dhp. 189); 火授婆羅門(Aggidattabrāhmaṇa)是摩訶憍薩羅王(Mahākosala)的國師，摩訶憍薩羅王是波斯匿王的父親。摩訶憍薩羅王逝世後，火授棄產，離家，成為苦行者。他住處附近有一隻兇猛的傘蛇(ahichatta)，火授向弟子說：「皈依山岳、森林、園林、樹，如此，你們就可以解除所有的痛苦。」有一天，佛陀跟大目犍連尊者就到火授的住處，借宿一夜。火授原本不答應，後來帶他們去傘蛇住的地方。這隻傘蛇被大目犍連尊者降伏。隔天，佛陀告誡火授：「只有依止佛法僧的人才能從世間苦解脫出來。」說法畢，火授和他的弟子們證得阿羅漢果，他們也都加入僧伽為比丘。

PS: 請參《法句經故事集》，十四～六、 祀得皈依三寶 (偈 188~192)。

〔明法尊者註14-15〕 有一天，阿難尊者想到一個問題：「佛陀告訴我們，純種的大象生長在參達塔種(Chaddantakule) 和優薩陀種(Uposathakule)，純種馬生長在信度種(Sindhavakule) 和哇拉卡沙王種 (Valāhakassarājakule)，純種牛生長在南方(dakkhiṇapathe)，但卻未提及最尊貴的人(purisājañño) 到底生長在何處？」於是，他就前去請教佛陀。佛陀說此偈。

PS: 請參《法句經故事集》，十四～七、 最高貴的人 (偈 193)。

〔明法尊者註14-16〕 諸比丘討論「在世間的幸福是什麼？」(“kiṁ nu kho imasmiṁ loke sukhan”ti)，佛陀說此偈。

PS: 請參《法句經故事集》，十四～八、 幸福是什麼 (偈 194)。

〔明法尊者註14-17〕 一婆羅門在耕作，佛陀請他過來相見。婆羅門來的時候順便拜天祠，但他沒有禮敬佛陀。佛陀肯定他拜天祠是對的，婆羅門就心情愉快。佛陀運用神通，在空中示現迦葉佛的金色塔，又說造塔的事，再說偈頌。

PS: 請參《法句經故事集》，十四～九、 尊敬值得尊敬的人 (偈 195~196)。

(DLMBS Commentary V179) In the Kuru country there lived a Brahmin named Māgandiya. He had a very beautiful daughter. Many young men desired to marry her, but her father turned all of them down, thinking they were not good enough for her.

One morning, Māgandiya went to perform his daily fire worship. On the way he met the Buddha. Immediately he decided, that the Buddha would be an ideal husband for his daughter. Quickly he returned home and took his wife and daughter with him back to the place he met the Buddha.

In the meantime, the Buddha left his footprints at that place and went to another spot nearby. When Māgandiya's wife saw the footprints, she remarked, that these footprints belong to somebody, who has given up all cravings. But her husband did not pay any attention to that and proceeded to find the Buddha and offer his daughter to him.

The Buddha said he was not interested. He told them how the beautiful daughters of Māra tried to seduce him. He gave up all passions, all cravings, and all attachments. Even when he saw the most beautiful women - the daughters of Māra, he felt no desire. Compared with them, Māgandiya's daughter was nothing - why should he want even to touch her?

Both the Brahmin and his wife attained the third stage of Awakenment on hearing these words. Later they became a monk and a nun and soon attained Arahantship. But their daughter, Māgandiya, felt insulted and promised to take revenge on the Buddha.

(DLMBS Commentary V180) The commentarial story for this verse is identical with the story for the previous verse (see DhP 179).

As the Buddha has eradicated all cravings, destroyed all roots of evil, these cannot "lead" him anywhere, there are no more rebirths for him. Nobody can trace him or destroy him.

(DLMBS Commentary V181) Once, when the Buddha was staying in Sāvatthi, he was challenged by some other ascetics to perform a miracle. He therefore performed the Twin Miracle and proceeded to the Tāvatimsa heaven to teach Abhidharma there. His mother had been reborn in the Tusita heaven, but went to Tāvatimsa to learn the Teaching. After hearing the Dharma from the Buddha, his mother together with many other gods reached the first level of Awakenment.

The Buddha spent three months in Tāvatimsa. Venerable Sāriputta was spending the Rain Retreat in Samkassa and taught the Abhidharma, as the Buddha instructed him. At the end of the Retreat Venerable Moggallāna went to Tāvatimsa to see the Buddha and was informed that the Buddha would be coming back to Samkassa on the fool moon day at the end of the Rain Retreat.

On that day the Buddha appeared, six colored rays shining from his body. A great number of gods accompanied him and paid his homage to him before they left. Sāriputta exclaimed how magnificent the gods looked and how extraordinary that both human beings and gods respect the Buddha so much.

The Buddha replied with this verse, saying that indeed even the gods envy a buddha his qualities.

(DLMBS Commentary V182) During the times of the past Buddha Kassapa, there was a monk. Once he committed a wrong deed and was tormented by regret. He was not able to overcome this and concentrate on his practice. Therefore he made no progress and was reborn as a Nāga. Nāgas are mythological beings, snakes that can change into humans. They are believed to have miraculous powers.

This Nāga's name was Erakapatta. He had a beautiful daughter. He announced that whoever could answer her questions, could marry her. Many young men tried but nobody was successful.

Once a young man named Uttara was on his way to try to answer the questions. The Buddha saw that he was very close to attaining the first stage of Awakenment, therefore he taught him answers to the questions. Immediately, Uttara attained the first stage. As a result, he had no longer desire for the Nāga princess. But he still went there to answer her questions.

Uttara then answered many more questions. When Erakapatta found out that somebody was able to answer, he realized that a Buddha was again in this world. He asked Uttara to take him to the Buddha. There he paid homage to the Buddha and related his story.

The Buddha replied with this verse, saying that it is extremely rare to be born as a human being, and even rarer to be able to hear the Dharma from the mouth of a Buddha.

At the end of the discourse many monks attained Arahantship or at least the first stage of Awakenment.

(DLMBS Commentary V183) This gatha, simply said, is Buddhism in a nutshell. Truly, what can be explained and expanded in hundreds of books, can be also abbreviated into three main guidelines. Not doing evil deeds - the first step on the road to Awakenment. But what exactly are "evil deeds"? A deed is considered evil if it brings suffering to any living being.

After one refrains from doing evil deeds one needs to do good deeds - to "gather" them like flowers. Good deeds are deeds that help living beings. They are based on loving kindness, compassion, sympathetic joy and equanimity. In order to be able to do so, one must cultivate these feelings in one's heart and mind.

These two steps are only preparatory stages to the final and most important action - purification of mind. The first two stages are here to prepare our mind for the highest goal. Without them it would be indeed impossible to purify our minds, for a mind that harbors evil thoughts can not purify itself.

The last verse mentions that this is the teaching of the buddhas. Why is the plural form used here? The historical Buddha Shakyamuni is believed to be just one from the long succession of Awakened beings, buddhas, who reach the nirvana by themselves and the become teachers of the Dharma. And as this verse states, their teachings might differ, but these three basic patterns do not change in either of them. Therefore, these lines can truly be described as the very core of Buddha's teaching.

(DLMBS Commentary V184) Venerable Ānanda once asked the Buddha if the basic instructions for the behavior of the monks were the same in case of the past Buddhas, or if each Awakened One sets his own rules.

The Buddha replied with this verse and with the preceding one (DhP 183) and with the following one (DhP 185), saying that they were all the same. He also added that the previous Buddhas uttered these three verses also.

(DLMBS Commentary V186) At the Jetavana monastery there was a young monk. His teacher sent him to another monastery to practice meditation. While he was away, his father died and left some money for him with his brother. When the monk returned, he found out about this, but decided to continue living as a monk and told his brother to keep the money for himself.

Later, however, he began to regret, started to imagine his comfortable life as a layman with that amount of money. He became dissatisfied with his life as a monk and began loosing weight. Other monks persuaded him to seek help from the Buddha.

The Buddha told the monk this verse (and the following one, see DhP 187), saying that there is simply never enough money to satisfy the hunger. He told him the story of a king named Mandhātu, who had been a Universal Monarch a long time ago. He was reborn in Tavatimsa heaven and enjoyed immense riches and power for a long time. Then he started to wish he were the only ruler of Tavatimsa instead of Sakka, the king of the gods. Immediately he died and fell down from his heavenly state.

The young monk decided to continue his life as a monk and strived diligently to attain the Awakenment.

(DLMBS Commentary V187) The story for this verse is identical with the one for the previous verse (DhP 187).

It is a well-known fact that people are never satisfied with what they have. Even millionaires want to become billionaires; even kings want to become emperors. So the Buddha's message is rather simple: be satisfied with little and rather strive for the spiritual perfection, do not wish for worldly possessions.

(DLMBS Commentary V188) When the father of the king Pasenadi of Kosala, Mahā Kosala, was reigning, he had a head priest, named Aggidatta. When Mahā Kosala died, Aggidatta gave up his position and wealth and became an ascetic. He had many followers and lived on the border of Anga, Magadha and Kuru countries. His teaching to the people was: pay homage to forests, mountains, trees and shrines. By doing so, you will be freed from all evils.

Once the Buddha sent Venerable Moggallāna to teach the Dharma to Aggidatta. When Moggallāna arrived, he asked for a place to spend the night. They refused to let him stay with them. Close to that place was a cave where lived a very powerful Nagā and Aggidatta sent Moggallāna there, thinking Nagā would kill him. Moggallāna and the Nagā had a duel, but at the end the Nagā was subdued and spread his hood over Moggallāna's head, showing him respect.

In the morning, Aggidatta and his pupils went to the cave to find out what happened. When they saw the Nagā holding his head over Moggallāna, they were surprised and paid respects to Moggallāna.

When the Buddha arrived there, Moggallāna got up from his seat and paid homage to the Buddha, saying that he was only a disciple, the Buddha was his teacher. When Aggidatta heard that, his respect for the Buddha was only greater. The Buddha admonished them with this verse (and following ones, DhP 189, DhP 190, DhP 191, DhP 192), saying that trees and mountains are not a real refuge; only the Three Gems (Buddha, Dharma, Sangha) are the highest refuge.

Aggidatta and his pupils attained Arahantship immediately. They all became monks. Later, lay disciples of Aggidatta came to that place and were confused. Who was more powerful? Aggidatta or the Buddha? Aggidatta got up from his seat and paid homage to the Buddha, saying that he was only a humble disciple, the Buddha was the highest teacher.

(DLMBS Commentary V189) The story for this verse is identical with the one for the preceding verse (DhP 188) and the following ones (DhP 190, DhP 191, DhP 192).

Trees or mountains are not liberated from the round of rebirths. Neither are the protective gods that may inhabit them. Therefore, taking these things as a refuge will not help us in the goal, liberation of mind from the round of rebirths, the Samsāra.

(DLMBS Commentary V190) The story for this verse is identical with the one for the preceding verses (DhP 188, DhP 189) and the following ones (DhP 191, DhP 192).

The Triple Gem, the Buddha (Awakened One), the Dharma (his teaching) and the Sangha (the community of his followers) are the highest possible refuge, because the Buddha has reached Awakenment, the Dharma is the teaching how to reach this goal and the Sangha is the community of people who are on the way to reach it.

Having taken refuge in this Triple Gem, one can clearly see the Four Noble Truths, the most important of all the Buddhist teachings. They are: 1) The truth of Suffering, 2) The truth of Origin of Suffering, 3) The truth of Extinction of Suffering and 4) The truth of the Path, leading to the Extinction of Suffering.

(DLMBS Commentary V191) The story for this verse is identical with the one for the preceding verses (DhP 188, DhP 189, DhP 190) and the following one (DhP 192).

These are so called Four Noble Truths, one of the most important teachings of the Buddha. They are:

1. The Truth of Suffering: everything in this world is connected with pain and suffering.
2. The truth of Origin of Suffering: the root of suffering is our craving.
3. The truth of Extinction of Suffering: by destroying the craving we also destroy all the suffering.
4. The truth of the Path, leading to the Extinction of Suffering: this can be done by following the Noble Eightfold Path: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration.

(DLMBS Commentary V192) The story for this verse is identical with the one for the preceding verses (DhP 188, DhP 189, DhP 190, DhP 191).

Because the Buddha is free from the round of rebirths, his teaching can lead us in the same direction. And in the community of his followers we can help each other to reach this goal. Then we will be able to see the Four Noble Truths and lead our lives according to the Noble Eightfold Path. If we mindfully strive for the highest goal, surely we will reach it.

Therefore, the Buddha, Dharma and Sangha are the highest possible refuge, because by following them, we can attain the Awakenment and reach freedom from suffering and the round of rebirths.

(DLMBS Commentary V193) Venerable Ānanda was once pondering about what the Buddha said. Thoroughbreds of elephants are born only amongst Chaddanta and Uposatha breeds, thoroughbred horses amongst Sindh breed, and thoroughbreds of cattle amongst Usabha breed. But the Buddha said nothing about thoroughbreds of people.

So Ānanda decided to ask the Buddha. The Buddha told him that noble people are not born in any particular family. But wherever they are born, that family is very lucky indeed.

(DLMBS Commentary V194) Some monks were discussing what is the true happiness. Everybody defined the word in different way and so they realized that happiness could mean completely dissimilar things to different people. For some, money and fame were happiness, for some sensual pleasures, for some good food…

They asked the Buddha what the true happiness really was. He replied them with this verse, saying that only these things constitute real happiness: arising of a Buddha in this world, opportunity to hear the Dharma, unity and harmony amongst monks.

(DLMBS Commentary V195) The Buddha was once on a journey with many monks, when they came to a field, which had a Brahmanic shrine nearby. A Brahmin was ploughing the field. Then the Brahmin came to the Buddha, but he paid his respects to the shrine, not to the Buddha. The Buddha praised him for this deed but then told him that there were people and objects more worthy of devotion. He made appear a golden stupa of Kassapa Buddha. He then explained that there were four classes of people worthy of a stupa. They are the Fully Awakened Buddhas, the Pacceka Buddhas (who are also awakened but lack the power to teach the Dharma), the disciples who have reached Awakenment and Universal Monarchs. The Buddha further revealed that there could be three types of stupas. The stupas with corporeal relics of such people inside, the figures and statues of them and the personal effects such as robes or bowls these people used. These people and objects are truly worthy of veneration.

At the end of the discourse, the Brahmin attained the first stage of Awakenment. The golden stupa remained visible for seven days and many people came to pay their respects. After seven days the stupa disappeared and a stone stupa was erected in its place.

(DLMBS Commentary V196) The story for this verse is identical with the story for the previous one (DhP 195).

It is important to pay respects to those who are most worthy of it. That means basically the Buddha and his followers. By paying our respects to them, we are able to gain the most merit. Paying respects to other people is also beneficial, but can never be as good as honoring the Buddha.