A Farmer Awaiting Timely Rain
Three more paired reflections: oneself as a farmer, the good friend as a nāga-king, their teaching as timely rain, and acting in accord with it as the crop's own ripening; oneself as impoverished, the good friend as Vaiśravaṇa, the deva-king of treasure, their teaching as a precious jewel; oneself as a disciple, the good friend as a great teacher, their teaching as something to be studied.
Rain for the Farmer, Treasure for the Poor, Study for the Disciple
「……又於自身，生農夫想；於善知識；生龍王想；於所說法，生時澤想；於隨說行，生成熟想。又於自身，生貧窮想；於善知識，生毘沙門寶天王想；於所說教，生珍寶想。又於自身，生弟子想；於善知識，生大師想；於所說法，生修學想。……」
"… Further, regard your own self as a farmer; regard the good friend as a nāga-king; regard their teaching as timely rain; regard acting in accordance with their teaching as the crop's own ripening. Further, regard your own self as one who is impoverished; regard the good friend as Vaiśravaṇa, the deva-king of treasure; regard their teaching as a precious jewel. Further, regard your own self as a disciple; regard the good friend as a great teacher; regard their teaching as something to be studied and learned … [the reflections continue]"
The farmer's own pairing is unusually thorough among these ten, carrying a fourth clause beyond the standard three — not only rain given but also the crop's own ripening through practice — making explicit that the teaching's own value depends on being acted upon, not merely received. Vaiśravaṇa, elsewhere in this collection identified as guardian of the north and king of wealth, appears here as the natural image for what a good friend supplies to one who is, in spiritual terms, destitute.
Part 266 In Progress
Six of ten paired reflections are now given. Part 267 continues with the timid one made valiant, the merchant seeking treasure, and the child before a loving father.
Continue to Part 267 →