16. The thousands (sahassavaggo)

T 0588c28昔佛在舍衛國，有一長老比丘字般特，新作T 0588c29比丘稟性闇塞，佛令五百羅漢日日教之，T 0589a01三年之中不得一偈，國中四輩皆知其愚冥。T 0589a02佛愍傷之，即呼著前授與一偈，守口攝意身T 0589a03莫犯非，如是行者得度世。時般特感佛慈T 0589a04恩，歡欣心開誦偈上口。佛告之曰：「汝今年T 0589a05老，方得一偈，人皆知之不足為奇；今當為汝T 0589a06解說其義，一心諦聽。」般特受教而聽，佛即T 0589a07為說身三口四意三所由，觀其所起察其所T 0589a08滅，三界五道輪轉不息，由之昇天、由之墮淵、T 0589a09由之得道，涅槃自然、分別為說無量妙法。T 0589a10時般特［火＊霍］然心開，即得羅漢道。爾時有五百T 0589a11比丘尼別有精舍，佛日遣一比丘為說經法，T 0589a12「明日般特次應當行。」諸尼聞之皆豫含笑。T 0589a13「明日來者，我等當共逆說其偈，令之慚愧無T 0589a14所一言。」明日般特往，諸比丘尼大小皆出T 0589a15作禮相視而笑，坐畢下食，食已澡手請令說T 0589a16法。時般特即上高座，自慚否曰：「薄德下才T 0589a17末為沙門，頑鈍有素所學不多，唯知一偈粗T 0589a18識其義，當為敷演願各靜聽。」諸年少比丘尼T 0589a19欲逆說偈，口不能開，驚怖自責稽首悔過。般T 0589a20特即如佛所說，一一分別身意所由罪福內T 0589a21外，昇天得道凝神斷想入定之法。即時諸尼T 0589a22聞其所說甚怪甚異，一心歡喜皆得羅漢道。

T 0589a23後日國王波斯匿，請佛眾僧於正殿會，佛欲T 0589a24現般特威神，與鉢令持隨後而行。門士識T 0589a25之，留不聽入。「卿為沙門一偈不了，受請何為？T 0589a26吾是俗人由尚知偈，豈況沙門無有智慧，施T 0589a27卿無益，不須入門。」時般特即住門外。佛坐T 0589a28正殿，上行水已畢，般特即擎鉢申臂遙T 0589a29以授佛。王及群臣、夫人太子、眾會四輩，見臂T 0589b01來入不見其形，怪而問佛：「是何人臂？」佛言：「是T 0589b02般特比丘臂也，近日得道。向吾使持鉢，門T 0589b03士不聽來入，是以申臂授吾鉢耳。」即便請入，T 0589b04威神倍常。王白佛言：「聞般特本性愚鈍方T 0589b05知一偈，何緣得道？」佛告王曰：「學不必多，行之T 0589b06為上。般特解一偈義，精理入神，身口意寂T 0589b07淨如天金。人雖多學，不解不行徒喪識想，有T 0589b08何益哉？」

於是世尊即說偈言：T 0589b09

SC Verse 118Verse 16.1「雖誦千章，　　句義不正，
不如一要，T 0589b10　　聞可滅惡。

SC Verse 119Verse 16.2雖誦千言，　　不義何益？T 0589b11
不如一義，　　聞行可度。

SC Verse 120Verse 16.3雖多誦經，T 0589b12　　不解何益？
解一法句，　　行可得道。」T 0589b13

佛說偈已，三百比丘得阿羅漢道，王及群臣T 0589b14夫人太子莫不歡喜。

T 0589b15昔佛在舍衛國精舍之中，為天人說法。時舍T 0589b16衛國中有婆羅門長者名藍達，大富無極，其T 0589b17家資財不可計數。梵志之法，當作大壇以T 0589b18顯名譽，盡家之財持用布施作般闍于瑟，供T 0589b19養婆羅門五千餘人，五年之中供給衣被床T 0589b20榻醫藥珍琦寶物郊祠供具，盡所愛惜。諸梵T 0589b21志等五年之中，為羅摩達長者，祭祀諸天四T 0589b22山五嶽星宿水火，無不周遍，呪願長者長夜T 0589b23受福。五歲已周，最後一日極大布施，如長者T 0589b24法，金鉢盛銀粟，銀鉢盛金粟，象馬車乘奴T 0589b25婢資財，七寶服飾散蓋履屣，鹿皮之衣，錫T 0589b26杖踞床澡罐澡盤，床榻席薦，所應當得，T 0589b27事事八萬四千盡持布施。當其爾日皆來大T 0589b28會，鬼神國王大臣梵志大姓，悉來會坐，隱隱T 0589b29闐闐莫不歡欣。佛見如是，歎然言曰：「此大T 0589c01姓梵志何以愚癡？所施大多福報薄少，如種T 0589c02火中何從得報也？若我不化，長離法門。」於是T 0589c03世尊便起嚴服，化從地出，放大光明普照眾T 0589c04會，大小見之怪未曾有，驚怖悚懼不知何神。T 0589c05長者羅摩達及諸大眾，頭面著地為佛作禮。T 0589c06佛見眾人皆有敬心，因其恭肅便說偈言：T 0589c07

SC Verse 121Verse 16.4「月千反祠，　　終身不徹，
不如須臾，T 0589c08　　一心念法。

SC Verse 122Verse 16.5一念造福，　　勝彼終身，T 0589c09
雖終百歲，　　奉事火神；

SC Verse 123Verse 16.6不如須臾，T 0589c10　　供養三尊，
一供養福，　　勝彼百年。」T 0589c11

於是世尊告藍達曰：「施有四事。何等為四？一T 0589c12者施多得福報少，二者施少得福報多，三者T 0589c13施多得福報多，四者施少得報亦少。何T 0589c14謂施多得福報少者？其人愚癡殺生祭祠，飲T 0589c15酒歌舞破損財寶，無有福慧。何謂施少得報T 0589c16少者？以慳貪惡意施凡道士，俱兩愚癡是T 0589c17故無福。何謂施少得福多者？能以慈心奉T 0589c18道德人，道士食已精進學誦，施此雖少其福T 0589c19彌大。何謂施多得福多者？若有賢者覺世無T 0589c20常，好心出財起立塔寺精舍菓園，供養三T 0589c21尊衣服履屣床榻厨膳，斯福如五河流入T 0589c22於大海，福流如是世世不斷，是為施多其T 0589c23報轉多，譬如農家地有厚薄所得不同。」爾時T 0589c24藍達長者座中會人，見佛變化聞說法言皆T 0589c25大歡喜，諸天人神皆得須陀洹道；五千梵T 0590a01志皆作沙門得應真道；主人藍達居家大小，T 0590a02皆受五戒亦得道迹；國王大臣皆受三自歸，T 0590a03為優婆塞，亦得法眼。

T 0590a04昔佛在舍衛精舍教化時，羅閱祇國有一人，T 0590a05為人凶愚不孝父母，輕侮良善不敬長老，居T 0590a06門衰耗常不如意，便行事火欲求福祐。事火T 0590a07之法，日適欲沒燃大火聚，向之跪拜，或至夜T 0590a08半火滅乃止。如是三年不得其福，更事日月。T 0590a09事日月法，晝以日出夜以月明，向日月拜，沒T 0590a10乃休止。如是三年復不得福。轉復事天，燒T 0590a11香跪拜，奉上甘美香華酒脯猪羊牛犢，遂至T 0590a12貧困故不得福，懃苦憔悴病不去門。聞舍衛T 0590a13國有佛，諸天所宗，當往奉事必望得福。即到T 0590a14佛所，至精舍門瞻覩世尊，光相晃然容顏奇T 0590a15異如星中月，見佛歡喜頭面作禮叉手白佛：T 0590a16「生長愚癡不識三尊，事火日月及諸天神，九T 0590a17年精懃永不蒙福，顏色憔悴氣力衰微，四大T 0590a18多患死亡無日。伏承世尊度人之師，故遠自T 0590a19歸，願垂福慶。」佛告之曰：「汝之所事，盡是妖T 0590a20邪魑魅魍魎，禱祀如山罪如江海，殺生求福T 0590a21去福遠矣。正使百劫懃苦盡殺，普天猪羊T 0590a22持用禱祀，罪如須彌福無芥子，徒自費喪豈T 0590a23不惑哉？又卿為人不孝父母、輕易賢善、不敬T 0590a24長老，憍慢貢高三毒熾盛，罪舋日深何緣得T 0590a25福？若能改心禮敬賢者，威儀禮節供奉長T 0590a26老，棄惡信善修己崇仁，四福日增世世無患。T 0590a27何等為四？一者顏色端正，二者氣力豐強，三T 0590a28者安隱無病，四者益壽終不枉橫。行之不T 0590a29懈亦可得道。」

於是世尊即說偈言：T 0590b01

SC Verse 124Verse 16.7「祭神以求福，　　從後觀其報，T 0590b02
四分未望一，　　不如禮賢者。T 0590b03

SC Verse 125Verse 16.8能善行禮節，　　常敬長老者，T 0590b04
四福自然增，　　色力壽而安。」T 0590b05

於是其人聞佛此偈，歡喜信解稽首作禮，重T 0590b06白佛言：「罪垢所蔽積罪九年，幸賴慈化今得T 0590b07開解。唯願世尊聽為沙門。」佛言：「善來比T 0590b08丘！」頭髮自墮即成沙門，內思安般，即得羅漢T 0590b09道。◎

Beal 1In old time, when Buddha was residing at Śrāvastī, there was an old mendicant called Pan-teh-san (Patisena?) who being by nature cross and dull, could not learn so much as one Gāthā by heart. Buddha accordingly ordered 500 Rahats day by day to instruct him, but after three years he still was unable to remember even the one Gāthā. Then all the people of the country (the four orders of people) knowing his ignorance, began to ridicule him, on which Buddha, pitying his case, called him to his side, and gently repeated the following stanza :—"He who guards his mouth, and restrains his thoughts, he who offends not with his body, the man who acts thus shall obtain deliverance.” Then Patisena, moved by a sense of the Master's goodness to him, felt his heart opened, and at once he repeated the stanza. Buddha then addressed him further—"You now, an old man, can repeat a stanza only, and men know this, and they will still ridicule you, therefore I will now explain the meaning of the verse to you, and do you on your part attentively listen.”
Then Buddha declared the three causes connected with the body, the four connected with the mouth, and the three connected with the thoughts, by destroying which men might obtain deliverance, on which the mendicant, fully realising the truth thus explained, obtained the condition of a Rahat.
Now, at this time there were 500 Bhikshunīs (Nuns) dwelling in their Vihāra, who sent one of their number to Buddha to request him to send them a priest to instruct them in the Law, on which Buddha desired the old mendicant Patisena to go to them for this purpose. On hearing that this arrangement had been made, all the nuns began to laugh together, and agreed on the morrow, when he came, to say the Gāthā wrong (backward), and so confuse the old man and put him to shame. Then on the morrow when he came, all the Bhikshunīs, great and small, went forth to salute him, and as they did so, they looked at one another and smiled. Then sitting down, they offered him food. Having eaten and washed his hands, they then begged him to begin his sermon. On which the aged mendicant ascended the elevated seat, and sitting down, began: “Sisters! my talent is small, my learning is very little. I know only one Gāthā, but I will repeat that and explain its meaning. Do you listen with attention and understand.” Then all the young nuns began to attempt to say the Gāthā backwards; but lo! they could not open their mouths; and filled with shame, they hung down their heads in sorrow. Then Patisena having repeated the Gāthā, began to explain it, head by head, as Buddha had instructed him. Then all the female mendicants hearing his words, were filled with surprise, and rejoicing to hear such instruction, with one heart they received it, and became Rahats.
On the day after this the King Prasenajit invited Buddha and the whole congregation of priests to assemble at his palace (and partake of hospitality). Buddha therefore recognising the superior and reverend appearance of Patisena, desired him to bear his alms-dish and follow him as he went. But when they came to the palace-gate, the porter, knowing his character (antecedents), would not let him go into the hall; for “We have no hospitality,” said he, “for a priest who knows but one Gāthā; there is no room for such common fellows as you—make place for your betters and begone.” Patisena accordingly sat down outside the door.
Buddha having now ascended the dais, after having washed his hands, lo! the arm of Patisena, with the alms-dish in its hand, entered the room. Then the King, the ministers, and all the assembly, seeing this sight, were filled with astonishment, and said—"Ah! what arm is this?” On which Buddha replied, “It is the arm of Patisena, the mendicant. He has but just obtained enlightenment, and I desired him to bear my alms-dish behind me; but the porter has refused him admission, and so his arm has appeared with my begging-dish in the hand.” On this he was admitted and entered the assembly. Then Prasenajit, turning to Buddha, said—"I hear that this Patisena is a man of small ability, and knows only one Gāthā, how, then, has he obtained the supreme wisdom?” To whom Buddha replied—"Learning need not be much, conduct is the first thing. This Patisena has allowed the secret virtue of the words of this one Gāthā to penetrate his spirit; his body, mouth, and thoughts have obtained perfect quietude; for though a man know ever so much, if his knowledge reach not to his life, to deliver him from the power which leads to destruction, what benefit can all his learning be?” and then Buddha repeated the following stanzas:

“Although a man can repeat a thousand stanzas (sections), but understand not the meaning of the lines he repeats, this is not equal to the repetition of one sentence well understood, which is able when heard to control thought. To repeat a thousand words without understanding, what profit is there in this? But to understand one truth, and hearing it to act accordingly, this is to find deliverance. A man may be able to repeat many books, but if he cannot explain them what profit is there in this? But to explain one sentence of the Law, and to walk accordingly, this is the way to find supreme wisdom (to become a Rahat).”

On hearing these words, two hundred Bhikshus obtained deliverance, and the King and his ministers were filled with joy.

Beal 2In days of old, when Buddha was living in the Jetavana Vihāra, at Śrāvastī, preaching his doctrine, there was a certain rich Brahman of that country called Yamata, who was in the habit of asking all the Brahmans of the neighbourhood, upwards of 5000 men, to share in his hospitality, and receive gifts of cattle, slaves, clothes, money, etc., in the middle of every fifth year. On the present occasion, having received these gifts, and joined in the various sacrifices, they came to the place where Buddha was, flushed with joy and elated with pride. On this, Buddha, having reproved them for their folly, uttered the following stanzas:—

“If a man each month repeat a thousand sacrifices, and go on making his bodily offerings without ceasing, this is not equal to that man's conduct who but for a moment, with undivided attention (yih sin, ekachittam), fixes his mind upon the Law. The happiness consequent on one moment of deep reflection exceeds that (which results from) of the sacrifice of the bodies (of untold victims). Although a man for a hundred years worship and sacrifice to the spirit of Fire, his merit is not equal to that of the man who for a moment pays reverence to the Three Holy Ones; the happiness consequent on one such act of homage excels that resulting from all those hundred years.”

On this, the World-honoured proceeded to address Yamata in the following words :—

“There are four kinds of charitable offerings. “What are the four? First, where the gifts are large, and the merit small; secondly, where the gifts are small, and the merit large; thirdly, where the gifts are large, and the merit large; fourthly, where the gifts are small, and the merit also small. And now, with respect to the first, when is the gift large, and the merit small? In the case of the foolish and deluded man who takes away life for the purpose of offering up sacrifices to the gods, accompanied by wine-drinking, singing, dancing, and the bestowal of wealth. Here the gifts are great, but the merit small indeed. With regard to the case when the gifts are small and the merit small, this is so when, from covetousness and an evil heart, the offerings given to the learned (or religious persons) are small and stint; in such case the reward also is stint. And when is it that the offerings, though small, entail a large reward? In the case when, from a principle of love, a man offers to a virtuous person (or religious man) what small gift he has, with a desire to learn from him the principles of true wisdom, this man reaps great reward. And lastly, the case of a great gift securing a great reward, as in the case of one who, realising the vanity of all earthly things, out of a good heart gives his wealth to found monasteries, or to purchase grounds for fruits, with which to make offerings to the Three Holy Ones, or who gives clothing and other necessaries for this same purpose, his merit, like the waters of the five rivers which enter the ocean, is immeasurable, his reward returns into his own bosom many fold, as the return of the seed sown by the husbandman in land prepared for it.”

Yamata and the rest having heard these words, were filled with joy, whilst the Devas and Spirits were enabled to enter on the first path. Five thousand Brahmachārins became disciples, whilst Yamata and the other householders accepted the five rules, and the King, ministers, and others, sought refuge in the three defences, and became lay disciples, and obtained the eyes of the Law (religious insight).

Beal 3There was in old time a certain disorderly person living in Rājagriha, who neither reverenced his parents or paid respect to his superiors, but always had resort to sacrifice and worship of the sun and moon and fire when he went wrong, hoping thereby to get merit, and feel happy in himself; but notwithstanding all his bodily exercises, in worship and offerings, he found no peace, even after three years' incessant perseverance. He at length resolved to go to Śrāvastī to inquire of Buddha. Arrived there, and seeing the glory of his person, he fell down at his feet, and said how he was placed. Then Buddha explained the folly of animal sacrifice, and the uselessness of all such exercises where the heart was untouched, and there was no filial reverence or dutiful behaviour to those to whom it belonged; and in conclusion recited these Gāthās :—

“To sacrifice to Spirits in order to find peace (merit), or, after this life expecting reward, his happiness is not one quarter of that man's who pays homage to the good. He who is ever intent on good conduct and due reverence to others, who always venerates old age, four happy consequences increasingly attend that man—beauty and strength, and life and peace.”

On hearing these words the man was filled with joy, and sought permission to become a disciple, and after a while attained the condition of a Rahat.