鸚鵡經

Thus have I heard:

At one time the Bhagavān was dwelling in Jeta's Grove, the Park of Anāthapiṇḍika, in the city of Śrāvastī.

At that time the World-Honored One rose early in the morning, put on his robes, took up his bowl, and entered the city of Śrāvastī to beg for alms. While going for alms in the city of Śrāvastī, he came to the house of Śuka Māṇava, son of Taudeya. At that time Śuka Māṇava, son of Taudeya, had gone out for a short while on some small matter. Now in the house of Śuka Māṇava, son of Taudeya, there was a white dog named Cụ. It was lying upon a fine cushion, eating broth, grain, and meat from a golden bowl. The white dog saw the World-Honored One approaching from afar, and having seen him, it began to bark. The World-Honored One then spoke thus:

"Enough, white dog, you should not make such a sound, for you were formerly one who chanted (the sounds of a brahmin going for alms)."

At that the white dog became very angry and displeased; it came down from the cushioned bed, went to the foot of the threshold, and lay down at full length in silence. After Māṇava, son of Taudeya, had returned home, he saw that the white dog had come down from the cushioned bed and was lying silent at the threshold, sorrowful and unhappy. Having seen this, he asked those nearby:

"Who has disturbed this white dog, causing it to become sorrowful and unhappy, to come down from the cushioned bed and lie silent at the threshold?"

"Māṇava, no one has disturbed this dog so as to make it sorrowful and unhappy, to come down from the cushioned bed and lie silent at the threshold. Māṇava, today the recluse Gautama came to your house to beg for alms, and the white dog then barked. The recluse Gautama spoke thus: 'Enough, white dog, you should not make such a sound. You were formerly that one who chanted.' Therefore, Māṇava, today the dog became angry and unhappy, came down from the cushioned bed, and lay silent at the threshold."

At that Śuka Māṇava, son of Taudeya, became angry toward the World-Honored One, displeased, and from afar he reviled the World-Honored One, from afar he slandered the World-Honored One, from afar he raged against the World-Honored One, saying:

"This recluse Gautama speaks such false and empty words."

Śuka went out of the city of Śrāvastī and came to the Park of Anāthapiṇḍika, in Jeta's Grove. At that time the World-Honored One had an immeasurable assembly before him, surrounding him to listen to his teaching of the Dharma. The World-Honored One saw from afar Śuka Māṇava, son of Taudeya, approaching, and having seen him, the World-Honored One said to the bhikṣus:

"Bhikṣus, do you see Śuka Māṇava, son of Taudeya, approaching from afar?"

"We see him, World-Honored One."

"If right now Śuka Māṇava, son of Taudeya, were to meet his end, then as swiftly as a man bends or stretches his arm he would be born in the Niraya hells. Why is this? Because he is now full of great hatred toward me. By reason of his hatred, when his body is destroyed and his life ends, he would be born among the evil destinies of Niraya."

At that Śuka Māṇava, son of Taudeya, came to the place of the World-Honored One, and having arrived, he said to the World-Honored One:

"Recluse Gautama, did you come to my house today to beg for alms?"

"Māṇava, today I did come to beg for alms at your house."

"Yes, then, recluse Gautama, what fault did that white dog commit against you, that you caused my white dog to become angry and unhappy, to come down from the cushioned bed and lie silent at the threshold?"

He answered:

"Māṇava, having risen early in the morning and put on my robes, I took up my bowl and entered the city of Śrāvastī to beg for alms. While going for alms in the city of Śrāvastī, I came to your house, and your white dog saw me approaching from afar, and having seen me, it then barked. I then spoke thus: 'Enough, white dog, you should not make such a sound. You were formerly that one who chanted.' Therefore, Māṇava, the white dog became angry and unhappy, came down from the cushioned bed, and lay silent at the threshold."

"Gautama, what kinship did this white dog formerly have with me?"

"Enough, Māṇava, do not ask. If you hear it you will become sorrowful and unhappy."

But Śuka Māṇava, son of Taudeya, asked the World-Honored One three times:

"Gautama, what kinship did this white dog formerly have with me?"

"Māṇava, you have asked three times, so I will tell you. Māṇava, this white dog in a former life was your father, named Taudeya."

At that Śuka Māṇava, son of Taudeya, grew even more angry and unhappy toward the World-Honored One, reviling the World-Honored One, raging against the World-Honored One, slandering the World-Honored One, saying:

"The recluse Gautama speaks false and empty words. Gautama, my father Taudeya was always giving alms, always kept a house of charity, and always worshiped the fire. After my father died he was born up in the heaven of Sublime Brahmā; so for what reason would he be born among dogs?"

"Māṇava, because of your overweening arrogance, your father Taudeya was likewise so; therefore he had to be born among the base and evil race of dogs."

He spoke a verse:

"Māṇava, what I have told you, if you do not believe it, Māṇava, go back home and say to the white dog thus: 'White dog, if in your former life you were truly Taudeya, my father, then leap up onto the cushioned bed.' Māṇava, that white dog will leap up onto the cushioned bed.

"'White dog, if in your former life you were truly Taudeya, my father, then eat the broth, grain, and meat held in the golden bowl.' Māṇava, that white dog will eat the broth, grain, and meat held in the golden bowl.

"'White dog, if in your former life you were truly Taudeya, my father, then show me the place where you hid the treasures and goods that you concealed, for I do not now know that place.' Māṇava, that white dog will show you the place where your father's treasures and goods are hidden, which you do not know."

At that Śuka Māṇava, son of Taudeya, having heard what the World-Honored One said, pondered well, recollected, and concentrated; then he circumambulated the World-Honored One, took his leave of the World-Honored One, and returned home. Having reached home, he spoke to the white dog thus:

"White dog, if in your former life you were Taudeya, my father, then go up and sit upon the cushioned bed once again!" The white dog then sat upon the cushioned bed once again.

"White dog, if in your former life you were Taudeya, my father, then eat the broth, grain, and meat held in the golden bowl." The white dog then ate the broth, grain, and meat held in the golden bowl.

"White dog, if in your former life you were Taudeya, my father, then, white dog, show me the treasures and goods left behind by my father which you have hidden, for I now do not know where they are."

At that the dog leaped down from the bed and went to the place of the bed upon which it had lain in its former life. Having arrived, beneath the four legs of the bed, it dug at the earth with its mouth and paws. At that Śuka Māṇava, son of Taudeya, dug up a great quantity of money and treasure.

Having obtained a great quantity of money and treasure, he was very joyful at heart, and a wholesome mind arose in him; with his right knee he knelt upon the ground, joined his palms toward the Park of Anāthapiṇḍika, Jeta's Grove, and three times pronounced his own name and lineage: "The words of the recluse Gautama are true. Truly the recluse Gautama does not lie. Excellent is the recluse Gautama." Having three times declared his own name and lineage, he went out of the city of Śrāvastī and came to the Park of Anāthapiṇḍika, Jeta's Grove.

At that time the World-Honored One had immeasurable hundreds of thousands in his assembly surrounding him before him to listen to his teaching of the Dharma. The World-Honored One saw from afar Śuka Māṇava, son of Taudeya, coming, and having seen him, the World-Honored One said to the bhikṣus:

"Bhikṣus, do you see Śuka Māṇava, son of Taudeya, coming from afar?"

"Yes indeed, World-Honored One."

"If right now Śuka Māṇava, son of Taudeya, were to meet his end, then as swiftly as a man bends or stretches his arm he would be born in a good destiny. Why is this? Because he now has a wholesome mind toward me. Beings, by reason of a wholesome mind, when the body is destroyed and life ends, are born in a good place, in the heavens."

At that Śuka Māṇava, son of Taudeya, came to the place of the World-Honored One, and having arrived, he greeted the World-Honored One, and they exchanged words of comfort. Having greeted and exchanged words of comfort, he sat to one side. When Śuka Māṇava, son of Taudeya, had sat to one side, the World-Honored One said:

"Māṇava, as I have told you, was that white dog indeed just as I said?"

"It is just as the recluse Gautama said; that white dog was truly so, with nothing different at all. Recluse Gautama, I have something I wish to ask; if you will hear me, I dare to ask it."

"Māṇava, ask according to your wish."

"Gautama, by what cause, by what condition is it that, though all alike receive a human body, there are those who are high and low, beautiful and ugly, clean and unclean? Gautama, there are those who live long and those who die young, those who are without disease and those who are diseased. There are those who are beautiful and those who are ugly, those who are noble and those who are base, those who are capable and those who are incapable, those who have much wealth and those who have little wealth, those who have evil intelligence and those who have wisdom?"

"Māṇava, beings, by reason of causes and conditions, by reason of action, by condition of action, by the working of their actions according to the actions of beings, are each made to be beautiful or ugly, high or low, and so forth."

"Recluse Gautama, you have spoken in a summary manner without making distinctions, so I do not understand this meaning. I beseech the recluse Gautama for my sake to speak well of it, so as to make me understand clearly. The recluse Gautama has taught the Dharma in a summary manner without distinguishing it broadly, so that I may know its meaning."

"Māṇava, listen well and reflect, recollect well, and I will tell you."

"Yes indeed, Gautama." Śuka Māṇava, son of Taudeya, received the teaching of the World-Honored One.

The World-Honored One said:

"Māṇava, by what cause, by what condition is it that either a man or a woman dies young? Māṇava, a man or a woman who makes blood and gore flow defiled, filling the hands, who is intimate with cruelty, who has no heart of loving-kindness, who kills the lives of all beings down to worms and ants—by reason of such conduct, by such a cause, by such action, when the body is destroyed and life ends, he is born among the evil destinies of Niraya, and in a later life, born among humankind, he dies young. Why is this so? Māṇava, because it is the action of killing that causes either a man or a woman to die young. Māṇava, thus one should observe the action and know the fruit of retribution.

"Māṇava, again by what cause, by what condition is it that either a man or a woman attains long life? Māṇava, a man or a woman who abstains from killing, who casts aside the knife and the staff, who always embraces a heart of shame, who toward all beings ever wishes them to be at peace, who has extinguished the thought of killing and made himself pure—such a one, by reason of such conduct, by such a cause, by such action, when the body is destroyed and life ends, is born in a good place in the heavens, and in a later life, born down among humankind, he attains long life.

Why is this so? Māṇava, because such a one has performed action that makes his own life long; thus it causes either a man or a woman to abstain from killing, to cast aside killing. Therefore, Māṇava, you should know that such action leads to such a fruit of retribution.

"Māṇava, again by what cause, by what condition is it that either a man or a woman who disturbs beings—disturbing beings whether with the hand or with stones, or taking up a staff or a knife to do harm—such a one, by reason of this action, by such a cause, by such action, when the body is destroyed and life ends, is born among the evil destinies of Niraya, and in a later life, born among humankind, he suffers many diseases? Why is this so? Māṇava, because such a one has performed action that causes suffering, that either a man or a woman disturbs beings thus. Therefore, Māṇava, you should know that such action leads to such a fruit of retribution.

"Māṇava, again by what cause, by what condition is it that either a man or a woman is without sickness? Māṇava, a man or a woman who does not disturb beings—because such a one does not disturb beings, does not use the hand, does not use stones, does not use the knife, does not use the staff—such a one, by reason of this action, by this action, by reason of this action, when the body is destroyed and life ends, is born in a good place in the heavens, and in a later life, born among humankind, is without disease and suffering. Why is this? Māṇava, because such a one has performed action that does not cause suffering, that causes either a man or a woman not to disturb beings. Therefore, Māṇava, you should know such action and such a fruit of retribution.

"Māṇava, again by what cause, by what condition is it that a man or a woman is ugly? Māṇava, a man or a woman who has much anger and hatred, who has much grief and sorrow. When a few words are spoken to such a one, he becomes hateful, sorrowful, and unhappy, abides in hatred, gives rise to hatred, and slanders all—by reason of such conduct, on that account, when the body is destroyed and life ends, he is born among the evil destinies of Niraya, and in a later life, born among humankind, his form and complexion are ugly. Why is this? Māṇava, because such a one has performed evil action, that causes either a man or a woman to be hateful and sorrowful. Therefore, Māṇava, you should know that because of such action there is such a fruit of retribution.

"Māṇava, again by what cause, by what condition is it that either a man or a woman is of fair form and complexion? Māṇava, a man or a woman who has little anger and hatred, who is not given to grief and sorrow. Though someone may use coarse and evil words to revile him, such a one is neither angry nor hateful, neither sorrowful, does not abide in hatred, does not give rise to hatred, does not employ hatred.

Such a one, by reason of this action, by this action, on account of this action, when the body is destroyed and life ends, is born in a good place, the heavens, and in a later life, born down among humankind, his form and complexion are exceedingly beautiful. Why is this? Māṇava, because such a one practices excellent conduct, that causes either a man or a woman to be without anger and hatred, and also without grief and sorrow.

Therefore, Māṇava, you should know that because of such action there is such a fruit of retribution.

"Māṇava, again by what cause, by what condition is it that either a man or a woman has little ability? Māṇava, a man or a woman who has a covetous and envious heart, who gives rise to greed and envy—such a one, seeing another receive reverence and the gift of wealth and goods, then gives rise to a covetous and envious heart, thinking: 'That one has obtained thus; let me too obtain the same.' Such a one, by reason of this action, by reason of action, by condition of this action, when the body is destroyed and life ends, is born among the evil destinies of Niraya, and in a later life, born among humankind, has little ability.

Why is this? Māṇava, because such a one has performed action of having little ability, that causes either a man or a woman to be covetous and envious, to give rise to greed and envy. Māṇava, you should know that such action must have such a fruit of retribution.

"Māṇava, again by what cause, by what condition is it that a man or a woman has ability? Māṇava, a man or a woman who has no covetousness or envy, who does not give rise to greed and envy—such a one, seeing another receive reverence, receive the gift of wealth and goods, does not give rise to a covetous and envious heart; seeing that another has possessions, he wishes that he too might obtain the same. Such a one, because of such action, by reason of this action, by condition of this action, when the body is destroyed and life ends, is born in a good destiny in the heavens, and in a later life, born down among humankind, has great ability.

Why is this? Māṇava, because such a one has performed deeds of great ability, that causes either a man or a woman to have no covetousness or envy, not to give rise to a covetous and envious heart. Therefore, Māṇava, you should know that such action will have such a fruit of retribution.

"Māṇava, again by what cause, by what condition is it that either a man or a woman is born into a base and lowly family? Māṇava, a man or a woman who is self-important and arrogant—who does not revere those worthy of reverence, does not honor those worthy of honor, does not pay homage to those worthy of homage, does not make offerings to those worthy of offerings, does not invite to a seat those who should be invited to a seat, does not give guidance to those who should be guided, does not pay homage, rise up and join the palms toward those to whom one should pay homage, rise up and reverently join the palms.

By reason of this action, by condition of this action, having such action, when the body is destroyed and life ends, he is born among the evil destinies of Niraya, and in a later life, born down among humankind, into a base and lowly family. Why is this? Māṇava, because such a one acts basely, that causes either a man or a woman to be self-important and arrogant.

Therefore, Māṇava, you should know that because of such action the fruit of retribution must be thus.

"Māṇava, again by what cause, by what condition is it that either a man or a woman is born into a noble and eminent family? Māṇava, a man or a woman who is not self-important, not arrogant—who reveres those worthy of reverence, honors those worthy of honor, invites to a seat those who should be invited to a seat, gives guidance to those who should be guided, pays homage, rises up and joins the palms toward those to whom one should pay homage, rises up and reverently joins the palms.

Such a one, by reason of such action, by condition of such action, by such action, when the body is destroyed and life ends, is born in a good place in the heavens, and in a later life, born down among humankind, into a noble and eminent family. Why is this? Māṇava, because such a one has performed noble action, that causes either a man or a woman not to be self-important, not arrogant.

Māṇava, you should know that because of such action there is such a fruit of retribution.

"Māṇava, again by what cause, by what condition is it that either a man or a woman has little wealth? Māṇava, a man or a woman who does not give alms, who is also not a benefactor, who does not give alms to recluses, brahmins, or the poor and lowly who come from various places to beg—such things as food and drink, clothing, garlands, perfumes to anoint the body, beds, dwellings, lamps, and the various things—by reason of such action, by condition of such action, because of such action, when the body is destroyed and life ends, is born among the evil destinies of Niraya, and in a later life, born among humankind, has little money.

Why is this? Māṇava, because such a one performs action of having little money, that causes either a man or a woman to have little money. Māṇava, you should know that because of such action there is such a fruit of retribution.

"Māṇava, again by what cause, by what condition is it that either a man or a woman has much wealth? Māṇava, a man or a woman who is one who gives alms, who is a benefactor—such a one gives alms to recluses, brahmins, and the poor and lowly who come from various places to beg for such things as food and drink, clothing, garlands, perfumes to anoint the body, beds, dwellings, lamps, and the various things—by reason of doing this, by condition of doing this, because of such action, when the body is destroyed and life ends, is born in a good place in the heavens, and in a later life, born down among humankind, has much money.

Why is this? Māṇava, because such a one has performed action of having much money, that causes either a man or a woman to have much money. Māṇava, you should know that because of such action there is such a fruit of retribution.

"Māṇava, again by what cause, by what condition is it that either a man or a woman has evil intelligence? Māṇava, a man or a woman who is a being not given to going and learning—that is, there are those renowned recluses and brahmins, yet even if such a one comes to them, he does not learn the meaning according to the time, nor does he discuss with the sages: 'What is wholesome, what is unwholesome? What is good, what is not good?

What is evil and base? What is black, what is white? What is the black fruit of retribution, what is the white fruit of retribution?

What is to see the meaning of the Dharma, what is the meaning of the precepts and prohibitions regarding the later life? What is wholesome and not evil?' From those teachers, having heard, he does not act in accordance with what he has learned. Such a one, by reason of such deeds, by condition of such deeds, because of such action, when the body is destroyed and life ends, is born among the evil destinies of Niraya, and in a later life, born among humankind, has evil intelligence.

Why is this? Māṇava, because such a one performs action of evil intelligence, that causes either a man or a woman to be a being not given to going and learning. Māṇava, you should know that because of such action there is such a fruit of retribution.

"Māṇava, again by what cause, by what condition is it that either a man or a woman has wisdom? Māṇava, a man or a woman who is a being given to going and learning—that is, who comes to those renowned recluses and brahmins, and having come, according to the time and season asks the meaning and principle, who is able to discuss thus: 'Sirs, what is called wholesome and unwholesome? What is called good and not good?

What is called base and what is sublime? What is called black, what is white? What is called the black fruit of retribution, the white fruit of retribution?

What is called to see the meaning of the Dharma? What is called the meaning of the precepts regarding the later life? What is called wholesome and not evil?' From those teachers, having heard, he studies and practices as he has heard.

Such a one, by reason of such action, by condition of such action, because of such action, when the body is destroyed and life ends, is born in a good place in the heavens, and in a later life, born down among humankind, has wisdom. Why is this? Māṇava, because such a one performs action of wisdom.

On that account it causes either a man or a woman to be a being given to going and learning. Therefore, Māṇava, you should know that because of such action there is such a fruit of retribution.

"Māṇava, if one performs the action of dying young, one dies young; if one performs the action of long life, one attains long life; if one performs the action of many diseases, one suffers many diseases. If one performs the action of being without disease, one is without disease; if one performs the action of ugliness, one is ugly. If one performs the action of a beautiful body, one attains a beautiful body.

If one performs the action of having little ability, one has little ability. If one performs the action of baseness, one is base; if one performs the action of nobility, one attains nobility. If one performs the action of having little wealth, one has little wealth; if one performs the action of having much wealth, one attains much wealth.

If one performs the action of evil intelligence, one has evil intelligence; if one performs the action of wisdom, one attains wisdom. For this reason, Māṇava, I have spoken thus.

"Māṇava, according to the action that beings have performed, by reason of that action, by condition of that action, because of the action beings have done, there comes to be, with respect to all, high and low, beautiful and ugly."

"It is fully complete now, Gautama! It is fully complete now, Gautama! Reverently, World-Honored One, today I take refuge in the Dharma and the Saṅgha of bhikṣus. World-Honored One, today I take the precepts of an upāsaka. From today until the end of my life, I will abstain from killing... I take refuge in the World-Honored One. From today on, each early morning when you enter the city of Śrāvastī, just as you enter the houses of other upāsakas, so too enter the house of Taudeya, so that the house of Taudeya may obtain benefit and meaning, may obtain much profit, may obtain peace and security."

Thus the Buddha spoke, and Śuka Māṇava, son of Taudeya, having heard what the World-Honored One said, rejoiced and withdrew.

THE BUDDHA SPEAKS THE ŚUKA SŪTRA