Sutta 51: The story of the Peacock

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0104b24] Thus I have heard:

At one time, the Buddha (佛 [fu]) was dwelling in the Jetavana (祇樹 [qi shu]) Anathapindada's Park (給孤獨園 [gei gu du yuan]) in Sravasti (舍衛 [she wei]), together with a great assembly of twelve hundred and fifty bhikshus (大比丘眾千二百五十人俱 [da bi qiu zhong qian er bai wu shi ren ju]). All the bhikshus (諸比丘 [zhu bi qiu]) gathered together and all praised the World-Honored One (世尊 [shi zun]), thinking: "It is unprecedented that one person arises in the world, called the Tathagata (如來 [ru lai]), the Arhat (至真 [zhi zhen]), the Samyaksambuddha (等正覺 [deng zheng jue]), destroying all external heterodox scholars (諸外異學 [zhu wai yi xue]), suddenly plunging them into darkness without any light. Before the Buddha (佛 [fu]) appeared, they received excellent offerings (妙供養 [miao gong yang]), clothing (衣被 [yi bei]), food (飲食 [yin shi]), and bedding (床臥之具 [chuang wo zhi ju]); all respectfully served them and took refuge in them. When the Buddha (佛 [fu]) appeared in the world, their teachings became ineffective." The Buddha (佛 [fu]), with his divine ear (道耳 [dao er]), heard from afar the bhikshus (比丘 [bi qiu]) discussing this matter. He immediately went to them and asked the bhikshus (比丘 [bi qiu]): "What were you just discussing?" The bhikshus (諸比丘 [zhu bi qiu]) fully reported, saying: "We gathered and discussed that when the Perfectly Enlightened One (平等正覺 [ping deng zheng jue]) appeared in the world, all external heterodox scholars (諸外異學 [zhu wai yi xue]) vanished, suddenly becoming dark and without light."

[0104b24] wén rú shì:

yī shí fú yóu shě wèi qí shù gěi gū dú yuán, yǔ dà bǐ qiū zhòng qiān èr bǎi wǔ shí rén jù. zhū bǐ qiū xī gòng jí huì, jiē gòng jiē tàn, xīn niàn shì zūn: “dé wèi céng yǒu, yī rén xìng shì, hào yuē rú lái,, zhì zhēn,, děng zhèng jué, huǐ huài yī qiè zhū wài yì xué, hū rán yōu míng wú fù guāng yào. wèi yǒu fú shí, zhì miào gōng yǎng, yī bèi yǐn shí, chuáng wò zhī jù, mò bù gōng shì, zì guī zhī zhě, fú xiàn shì jiān, shì děng zhī lèi yán huì bù xíng.” fú yǐ dào ěr, yáo tīng bǐ qiū suǒ gòng jiǎng yì, jí dào qí suǒ, wèn zhū bǐ qiū: “xiàng zhě hé lùn?” zhū bǐ qiū jù zú zì qǐ shuō: “wǒ děng jí huì, píng děng zhèng jué, shì xìng yú shì, zhū wài yì xué, biàn méi bù xiàn, hū rán yōu míng, wú fù guāng yào.”

[0104b24] wen ru shi:

yi shi fu you she wei qi shu gei gu du yuan, yu da bi qiu zhong qian er bai wu shi ren ju. zhu bi qiu xi gong ji hui, jie gong jie tan, xin nian shi zun: "de wei ceng you, yi ren xing shi, hao yue ru lai,, zhi zhen,, deng zheng jue, hui huai yi qie zhu wai yi xue, hu ran you ming wu fu guang yao. wei you fu shi, zhi miao gong yang, yi bei yin shi, chuang wo zhi ju, mo bu gong shi, zi gui zhi zhe, fu xian shi jian, shi deng zhi lei yan hui bu xing." fu yi dao er, yao ting bi qiu suo gong jiang yi, ji dao qi suo, wen zhu bi qiu: "xiang zhe he lun?" zhu bi qiu ju zu zi qi shuo: "wo deng ji hui, ping deng zheng jue, shi xing yu shi, zhu wai yi xue, bian mei bu xian, hu ran you ming, wu fu guang yao."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0104c05] The Buddha (佛 [fu]) told the bhikshus (比丘 [bi qiu]): "Before I appeared in the world, external scholars (外學 [wai xue]) flourished, like when there are no sun (日月 [ri yue]) or moon (日月 [ri yue]), a torch (燭火 [zhu huo]) serves as light. When the sun (日月 [ri yue]) and moon (日月 [ri yue]) appear, the torch (燭火 [zhu huo]) has no light. Now that the Buddha (佛 [fu]) has appeared in the world, all heterodox scholars (異學 [yi xue]) have vanished, without any majesty or light. Only the Buddha's (佛 [fu]) wisdom (慧明 [hui ming]) shines, illuminating everything. This is not only a special phenomenon in this life (今世 [jin shi]); it was also the case in previous lives (前世 [qian shi]), a truly unprecedented Dharma (未曾有法 [wei ceng you fa]). A long, long time ago, in the past, there was a great country (大國 [da guo]) in the northern borderland (北方邊地之土 [bei fang bian de zhi tu]) called Zhihuan (智幻 [zhi huan]). The people of Zhihuan (智幻土人 [zhi huan tu ren]) brought crows (烏 [wu]) to the country of Bozheli (波遮梨國 [bo zhe li guo]). In that country, there were no such crows (烏 [wu]), nor any other strange or wonderful birds (奇妙之禽 [qi miao zhi qin]). At that time, the people of that country, seeing the crows (烏 [wu]) brought, were overjoyed and overwhelmed with emotion. They offered them food (飲食 [yin shi]) and fruits (果蓏 [guo luo]) daily and monthly. News of this spread. Crows (烏 [wu]) from distant lands, realizing this, all gathered in countless numbers. The entire country universally offered them offerings and served them respectfully and boundlessly. At another time, a merchant (賈人 [jia ren]) brought three peacocks (孔雀 [kong que]) from another country. At that time, the people saw their subtle beauty, extraordinary feathers (羽翼殊特 [yu yi shu te]), and graceful gait, which they had never seen before. Everyone watched and listened to their sounds, feeling overjoyed, a thousand, ten thousand times more than before. They all abandoned the crows (烏 [wu]) and no longer served them. The crows (烏 [wu]) lost their majesty and suddenly became colorless, like when the sun (日 [ri]) rises, and the torch (燭火 [zhu huo]) is no longer visible. They no longer had any thought for the crows (烏 [wu]), but universally loved and respected the peacocks (孔雀 [kong que]), looking at them without厌倦 [yan juan]. All the offerings and reverence previously given to the crows (烏 [wu]) were now given to the peacocks (孔雀 [kong que]). They were respectfully taken refuge in, and all the crows (烏 [wu]) vanished, their whereabouts unknown. At that time, a deva (天 [tian]) immediately praised them in verse:

[0104c05] fú gào zhū bǐ qiū: “wú wèi xìng shì, wài xué chì shèng, rú wú rì yuè, zhú huǒ wèi míng. rì yuè shì chū, zhú huǒ wú míng. jīn fú xìng shì, yì xué jiē méi, wú fù wēi yào, dú fú huì míng, wú suǒ bù zhào. bù dàn jīn shì yǒu shū yì xíng yě, qián shì yì rán, wèi céng yǒu fǎ. nǎi wǎng guò qù jiǔ yuǎn shì shí, yǒu yī dà guó, zài yú běi fāng biān de zhī tǔ, hào yuē zhì huàn. zhì huàn tǔ rén, jī chí wū lái, zhì bō zhē lí guó. qí tǔ guó jiè, wú yǒu cǐ wū, yì wú yì lèi qí miào zhī qín. shí bǐ guó rén, jiàn chí wū lái, huān xǐ yǒng yuè, bù néng zì shèng, gōng yǎng fèng shì, yǐn shí guǒ luǒ, rì rì yuè yuè. ér xiāo xī zhī. yuǎn fāng zhī wū, ér jué jiàn zhī jiē lái jí huì, bù kě chēng shù, yī guó pǔ gòng gōng yǎng fèng shì, zūn jìng wú liàng. yú bǐ yì shí, yǒu yī jiǎ rén, fù cóng tā guó jī sān kǒng què lái, shí zhòng rén jiàn wēi miào shū hǎo, yǔ yì shū tè, xíng bù hé yǎ, suǒ wèi céng yǒu. zhòng rén gòng dǔ, tīng qí yīn shēng, xīn huái yǒng yuè, yòu jiā yú qián qiān yì wàn bèi, jiē qì yú wū, bù fù gōng shì. wū wú wēi yào, hū rán wú sè, rú rì zhī chū, zhú huǒ bù xiàn, yǒng wú fù xīn zài zhū wū xǔ, pǔ xī ài jìng yú bǐ kǒng què, shì zhī wú yàn； qián suǒ jìng yǎng zhū wū zhī jù, jiē yǐ gōng yǎng kǒng què zhī xíng, zūn jìng zì guī, zhū wū jiē méi, bù zhī chù suǒ. yú shí yǒu tiān, jí tàn sòng yuē:

“ ‘wèi jiàn rì guāng shí,　　zhú huǒ dú wèi míng,
　　zhū wū běn jiàn shì,　　shuǐ yǐn jí guǒ luǒ.
　　yóu yīn shēng jù zú,　　rì chū zhǐ shù jiān,
　　zhū wū suǒ jiàn gōng,　　yú jīn xī yǒng wú.
　　dāng guān cǐ shū shèng,　　wú zūn bēi jiàn shì,
　　zūn shàng shì xìng xiàn,　　bēi jiàn wú jìng shì.’ ”

[0104c05] fu gao zhu bi qiu: "wu wei xing shi, wai xue chi sheng, ru wu ri yue, zhu huo wei ming. ri yue shi chu, zhu huo wu ming. jin fu xing shi, yi xue jie mei, wu fu wei yao, du fu hui ming, wu suo bu zhao. bu dan jin shi you shu yi xing ye, qian shi yi ran, wei ceng you fa. nai wang guo qu jiu yuan shi shi, you yi da guo, zai yu bei fang bian de zhi tu, hao yue zhi huan. zhi huan tu ren, ji chi wu lai, zhi bo zhe li guo. qi tu guo jie, wu you ci wu, yi wu yi lei qi miao zhi qin. shi bi guo ren, jian chi wu lai, huan xi yong yue, bu neng zi sheng, gong yang feng shi, yin shi guo luo, ri ri yue yue. er xiao xi zhi. yuan fang zhi wu, er jue jian zhi jie lai ji hui, bu ke cheng shu, yi guo pu gong gong yang feng shi, zun jing wu liang. yu bi yi shi, you yi jia ren, fu cong ta guo ji san kong que lai, shi zhong ren jian wei miao shu hao, yu yi shu te, xing bu he ya, suo wei ceng you. zhong ren gong du, ting qi yin sheng, xin huai yong yue, you jia yu qian qian yi wan bei, jie qi yu wu, bu fu gong shi. wu wu wei yao, hu ran wu se, ru ri zhi chu, zhu huo bu xian, yong wu fu xin zai zhu wu xu, pu xi ai jing yu bi kong que, shi zhi wu yan; qian suo jing yang zhu wu zhi ju, jie yi gong yang kong que zhi xing, zun jing zi gui, zhu wu jie mei, bu zhi chu suo. yu shi you tian, ji tan song yue:

" 'wei jian ri guang shi, zhu huo du wei ming,
zhu wu ben jian shi, shui yin ji guo luo.
you yin sheng ju zu, ri chu zhi shu jian,
zhu wu suo jian gong, yu jin xi yong wu.
dang guan ci shu sheng, wu zun bei jian shi,
zun shang shi xing xian, bei jian wu jing shi.' "

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0105a03] "'When the sunlight (日光 [ri guang]) was not yet seen, the torch (燭火 [zhu huo]) alone was bright. All the crows (諸烏 [zhu wu]) were originally seen and served, with water (水 [shui]), drinks (飲 [yin]), and fruits (果蓏 [guo luo]). Because of their complete sounds, the sun (日 [ri]) rose and stopped between the trees. All the offerings seen by the crows (諸烏 [zhu wu]) are now completely gone. One should observe this excellence, without distinction of noble or humble. When the noble one arises and appears, the humble one is no longer respected.'"

Thereupon, the venerable Ananda (賢者阿難 [xian zhe a nan]), by the teaching of the World-Honored One (世尊 [shi zun]), was filled with joy and praised him in verse:

"If the Buddha (佛 [fu]) does not arise, if the guide (導師 [dao shi]) does not appear in the world, then external sramanas (沙門 [sha men]) and Brahmanas (梵志 [fan zhi]) all universally receive offerings. Now the Buddha (佛 [fu]) has perfect sounds and clearly expounds the Dharma (法 [fa]). All external heterodox scholars (諸外異學 [zhu wai yi xue]) will forever lose their offerings."

[0105a03] yú shì xián zhě ā nán, yuán shì zūn jiào, xīn huái yǒng yuè, yǐ sòng zàn yuē:

“rú fú bù xìng chū,　　dǎo shī bù xiàn shì,
　wài shā mén fàn zhì,　　jiē pǔ dé gōng shì.
　jīn fú jù zú yīn,　　míng bái jiǎng shuō fǎ,
　zhū wài yì xué lèi,　　yǒng shī zhū gōng yǎng.”

[0105a03] yu shi xian zhe a nan, yuan shi zun jiao, xin huai yong yue, yi song zan yue:

"ru fu bu xing chu, dao shi bu xian shi,
wai sha men fan zhi, jie pu de gong shi.
jin fu ju zu yin, ming bai jiang shuo fa,
zhu wai yi xue lei, yong shi zhu gong yang."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0105a09] The Buddha (佛 [fu]) told the bhikshus (比丘 [bi qiu]): "Do you wish to know who the peacocks (孔雀 [kong que]) were at that time? It was I myself. The crows (烏 [wu]) were all external heterodox scholars (諸外異學 [zhu wai yi xue]). The deva (天 [tian]) was Ananda (阿難 [a nan]). At that time in the world, although they expounded the sutras (經法 [jing fa]), they had not yet eliminated the three poisons (三毒 [san du])—birth (生 [sheng]), old age (老 [lao]), sickness (病 [bing]), and death (死 [si])—and could not ultimately eliminate the defilements of vexation (塵勞垢 [chen lao gou]) and purely practice the Brahma-faring (淨修梵行 [jing xiu fan xing]). Now the Tathagata (如來 [ru lai]) has arisen in the world. The Tathagata (如來 [ru lai]), the Arhat (至真 [zhi zhen]), the Samyaksambuddha (等正覺 [deng zheng jue]), perfected in wisdom and conduct (明行成為 [ming xing cheng wei]), the Well-Gone (善逝 [shan shi]), the Knower of the World (世間解 [shi jian jie]), the Teacher of Devas and Humans (天人師 [tian ren shi]), the Unsurpassed One (無上士 [wu shang shi]), the Controller of the Dharma (道法御 [dao fa yu]), called the Buddha (佛 [fu]), the World-Honored One (世尊 [shi zun]), now expounds the Dharma (說法 [shuo fa]) fully and completely, purely practicing the Brahma-faring (淨修梵行 [jing xiu fan xing]), free from all defilements, eliminating lust (婬 [yin]), anger (怒 [nu]), and delusion (癡 [chi]), birth (生 [sheng]), old age (老 [lao]), sickness (病 [bing]), and death (死 [si]), walking alone in the three realms (三界 [san jie]) without fear (無所畏 [wu suo wei]), subduing all evil (諸邪 [zhu xie]) and external heterodox scholars (眾外異學 [zhong wai yi xue]). All take refuge and are delivered."

[0105a09] fú gào zhū bǐ qiū: “yù zhī ěr shí kǒng què zhě, wǒ shēn shì yě； wū zhě, zhū wài yì xué yě； tiān zhě, ā nán yě. yú shí zài shì, suī jiǎng jīng fǎ, wèi chú sān dú shēng lǎo bìng sǐ, bù néng jiū jìng chú chén láo gòu, jìng xiū fàn xíng. yú jīn rú lái xìng yú shì jiān, rú lái,, zhì zhēn,, děng zhèng jué,, míng xíng chéng wèi,, shàn shì,, shì jiān jiě,, tiān rén shī,, wú shàng shì,, dào fǎ yù, hào fú,, shì zūn, yú jīn shuō fǎ jù zú jiū jìng, jìng xiū fàn xíng lí zhū chén gòu, chú yín nù chī shēng lǎo bìng sǐ, dú bù sān jiè ér wú suǒ wèi, jiàng fú zhū xié zhòng wài yì xué, mò bù guī fú, yī qiè méng dù.”

[0105a09] fu gao zhu bi qiu: "yu zhi er shi kong que zhe, wo shen shi ye; wu zhe, zhu wai yi xue ye; tian zhe, a nan ye. yu shi zai shi, sui jiang jing fa, wei chu san du sheng lao bing si, bu neng jiu jing chu chen lao gou, jing xiu fan xing. yu jin ru lai xing yu shi jian, ru lai,, zhi zhen,, deng zheng jue,, ming xing cheng wei,, shan shi,, shi jian jie,, tian ren shi,, wu shang shi,, dao fa yu, hao fu,, shi zun, yu jin shuo fa ju zu jiu jing, jing xiu fan xing li zhu chen gou, chu yin nu chi sheng lao bing si, du bu san jie er wu suo wei, jiang fu zhu xie zhong wai yi xue, mo bu gui fu, yi qie meng du."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0105a17] When the Buddha (佛 [fu]) spoke thus, all were joyful (莫不歡喜 [mo bu huan xi]).

[0105a17] fú shuō shì shí, mò bù huān xǐ.

fú shuō xiān rén bō jié jīng dì wǔ shí èr

[0105a17] fu shuo shi shi, mo bu huan xi.

fu shuo xian ren bo jie jing di wu shi er