Saturday, October 1, 2016

第二品. 不放逸品 Alertness

(偈 21) 
勤向不死径,放逸趣死径。
精勤者不死,放逸如已死。
(注: 不死-Amata指涅槃)
Heedfulness is the path to the deathless, heedlessness is the path to death. The heedful do not die; the heedless are like the dead.

# 含义 Meaning
精进是涅槃之道,放逸使人趣向生死轮回;精进的人不死,放逸的人如行尸走肉。
Mindfulness is the way to the Deathless (Nibbana); unmindfulness is the way to Death. Those who are mindful do not die; those who are not mindful are as if already dead.

(「不死」的意思不是说精进的人不会死亡,有生必有死,即使佛陀和阿罗汉也不例外。不死的意思是说精进的人证得涅槃,不在生死轮回,所以不死;放逸的人不知作善行,所以生死轮回不断。
Those who are mindful do not die. It does not mean that they do not grow old or die, or eternal life or immortality. According to the Commentary, the mindful develop mindful signs (i.e., cultivate Insight Development Practice); they soon realize Magga-Phala (i.e., Nibbana) and are no longer subject to rebirths. Therefore, whether they are, in fact, alive or dead, they are considered not to die.)


(偈 22) 
智者如实知,精进之道理,
安徐喜精进,亲证圣乐境。
(注: 圣乐-三十七道品)
Distinctly understanding this, the heedful wise ones rejoice in heedfulness, delighting in the realm of the Noble Ones.

# 含义 Meaning
智者确实明白以上的道理,所以精进安乐, 并且喜悦圣境。
Fully comprehending this, the wise, who are mindful, rejoice in being mindful and find delight in the domain of the Noble Ones (Ariyas).


(偈 23) 
智者心坚定,精进修止观,
解脱四系缚,证无上涅槃。
(注:系缚-贪爱、有、邪见、无明)
The constantly meditative, the ever steadfast ones realise the bond-free, supreme nibbāna.

# 含义 Meaning
智者坚定、精进禅定, 解脱系缚, 证得无上涅槃。
The wise, constantly cultivating Tranquillity and Insight Development Practice, being ever mindful and steadfastly striving, realize Nibbana: Nibbana, which is free from the bonds of yoga; Nibbana, the Incomparable!

* 故事集 Story 
摩酰提利阴谋陷害珊蔓娣皇后 02-21, 22 & 23
姗蔓娣皇后有很多服侍她的侍女,其中一位名字叫做久寿多罗,她的职责是每天为皇后向花匠苏曼那购买花。有一天,她在苏曼那的家里听闻佛陀说法,由于过去世的修持,她立刻证得初果。回到皇宫之后,她就向皇后和其它侍女转述佛陀的说法。她们也因此对佛法有所了解。从那天起,她不用再做其它重大的工作,皇后也待她如师亦母。她非常聪颖,能够把听闻过的佛陀说法,再转述给皇后和其它侍女听,也因此,后来她确实理解佛法。

皇后和她的侍女很想当面顶礼佛陀,但害怕国王会反对,只好在佛陀经过皇宫到其她信徒的家时,透过皇宫建筑的孔洞悄悄的行注目礼。

摩酰提利是国王另一位出身婆罗门的妻妾。她的父亲曾经认为佛陀是唯一值得女儿托付终身的人,所以就向佛陀提及婚配之事,但佛陀加以婉拒,佛陀说:「即使看见天魔波旬最漂亮的三位女儿─渴爱、不乐、贪欲 (注6),我都不动心了。毕竟,色身都是污秽的,有什么值得贪恋呢?」佛陀所以如此回答,是因为知道这对婆罗门夫妇当天就可以证得三果(不还果)。这对夫妇听完佛陀的话后,果真领悟美丽的无常,而当下证得三果。他们把女儿交付给她的叔叔,而双双出家修行。后来,两人也都证得阿罗汉果。但摩酰提利因为对自己的美貌非常自负,而认为佛陀的话是一种侮辱,她内心痛苦、难堪,发誓要找机会报仇。

后来,她的叔叔把她献给优填王,使她成为国王的妻妾之一。当她知道佛陀正在高赏比城内,也知道皇后和侍女透过居室的孔洞向佛陀敬礼时,她决定展开报复的行动,同时一并要伤害皇后和皇后的侍女。她向国王进纔言,说皇后和侍女在房子墙壁挖洞,而且对国王不忠实。国王就亲自去检查皇后居住的房子,而看见这些孔洞,但当他明白其中原委后,并不生气。

虽然如此,她继续向国王诽谤皇后对国王不忠实,并且说皇后企图杀害国王。有一 次,她知道国王带着琵琶要到皇后的房子住几天,就把一只蛇藏在国王的琵琶中,并且用花把琵琶的孔遮盖起来。然后她告诉国王说,她有不祥的预感,十分担心国王的安危,请国王不要前去皇后的房子,但国王不予理会,她就跟随国王到皇后的房子,并且趁人不注意的时候,把遮住琵琶孔的花朵拿开,琵琶内的蛇就跑到皇后的床上,并且蜷起身子,嘶嘶作响。国王看见蛇的时候,相信了她的纔言,误认皇后要害他。国王一时非常愤怒,怒吼着,叫皇后站起来,也叫所有的侍女都站在皇后的身后。然后国王拉弓,将毒箭向皇后等人射去。但皇后等人对国王的举止毫无惧意,只默默地流露慈悲的眼光,所以虽然国王善于射箭,却未射中任何人。国王目睹这奇迹时,明白皇后是无辜的,就恩准皇后邀请佛陀和众多比库到宫中来化缘、说法。

摩酰提利看见自己所有的阴谋都失败了,于是拟定最后一项万无一失的阴谋。她派人送口信给她的叔叔,要他纵火烧皇后居住的房子。她叔叔遵照她的话做,但房子内的皇后和侍女由于有很好的修持,所以虽然在危难的时刻,仍然继续禅坐。因此、在房子完全倒塌之前,有人证得二果,其他人的修行也有进步。

当国王接到报告赶来时,已经太迟了。国王心中怀疑这是摩酰提利怂恿的结果,但他不动声色,反而说:「皇后在世时,我一直警觉在心、提心吊胆,害怕遭了她的毒手。现在我可宽心了!会是谁做了这件好事呢?一定是深爱我的人做的。」听完国王这一番话时,愚蠢的摩酰提利马上接口说,是她要她叔叔纵火烧死皇后的。国王听她招认了,佯装非常高兴,告诉她,他要大大赏赐她和她的所有亲戚。但当她们兴高彩烈地抵达皇宫时,却全部与摩酰提利一起被捕并且在皇宫的广场上被处决。邪恶的摩酰提利终于因为陷害贞洁的皇后和侍女而受到惩罚。

佛陀知道这两件悲惨的事件时说,正念现前、精进的人不死,放逸的人则如行尸走肉。

The Story of Samavati  02-21, 22 & 23
Samavati had five hundred maids-of-honour staying with her at the palace; she also had a maid servant called Khujjuttara. The maid had to buy flowers for Samavati from the florist Sumana everyday. On one occasion, Khujjuttara had the opportunity to listen to a religious discourse delivered by the Buddha at the home of Sumana and she attained Sotapatti Fruition. She repeated the discourse of the Buddha to Samavati and the five hundred maids-of-honour, and they also attained Sotapatti Fruition. From that day, Khujjuttara did not have to do any menial work, but took the place of mother and teacher to Samavati. She listened to the discourses of the Buddha and repeated them to Samavati and her maids. In course of time, Khujjuttara mastered the Tipitaka.

Samavati and her maids wished very much to see the Buddha and pay obeisance to him; but they were afraid the king might be displeased with them. So, making holes in the walls of their palace, they looked through them and paid obeisance to the Buddha everyday as he was going to the houses of the three rich men, namely, Ghosaka, Kukkuta and Pavariya.

At that time, King Udena had also another chief queen by the name of Magandiya. She was the daughter of Magandiya, a brahmin. The brahmin seeing the Buddha one day thought the Buddha was the only person who was worthy of his very beautiful daughter. So, he hurriedly went off to fetch his wife and daughter and offered to give his daughter in marriage to the Buddha. Turning down his offer, the Buddha said, "Even after seeing Tanha, Arati and Raga, the daughters of Mara, I felt no desire in me for sensual pleasures; after all, what is this which is full of urine and filth and which I don't like to touch even with my foot."

On hearing those words of the Buddha, both the brahmin and his wife attained Anagami Magga and Phala. They entrusted their daughter to the care of her uncle and themselves joined the Order. Eventually, they attained arahatship. The Buddha knew from the beginning that the brahmin and his wife were destined to attain Anagami Fruition that very day, hence his reply to the brahmin in the above manner. However, the daughter Magandiya became very bitter and sore and she vowed to take revenge if and when an opportunity arose.

Later, her uncle presented Magandiya to King Udena and she became one of his chief queens. Magandiya came to learn about the arrival of the Buddha in Kosambi and about how Samavati and her maids paid obeisance to him through holes in the walls of their living quarters. So, she planned to take her revenge on the Buddha and to harm Samavati and her maids who were ardent devotees of the Buddha. Magandiya told the king that Samavati and her maids had made holes in the walls of their living quarters and that they had outside contacts and were disloyal to the king. King Udena saw the holes in the walls, but when the truth was told he did not get angry.

But Magandiya kept on trying to make the king believe Samavati was not loyal to him and was trying to kill him. On one occasion, knowing that the king would be visiting Samavati within the next few days and that he would be taking along his lute with him, Magandiya inserted a snake into the lute and closed the hole with a bunch of flowers. Magandiya followed King Udena to Samavati's quarters after trying to stop him on the pretext that she had some presentiment and felt worried about his safety. At Samavati's place Magandiya removed the bunch of flowers from the hole of the lute. The snake came out hissing and coiled itself on the bed. When the king saw the snake he believed Magandiya's words that Samavati was trying to kill him. The king was furious. He commanded Samavati to stand and all her ladies to line up behind her. Then he fitted his bow with an arrow dipped in poison and shot the arrow. But Samavati and her ladies bore no ill wills towards the king and through the power of goodwill (metta), the arrow turned back, although an arrow shot by the king usually went even through a rock. Then, the king realized the innocence of Samavati and he gave her permission to invite the Buddha and his disciples to the palace for alms-food and for delivering discourses.

Magandiya realizing that none of her plans had materialized, made a final, infallible plan. She sent a message to her uncle with full instructions to go to Samavati's place and burn down the building with all the women inside. As the house was burning, Samavati and her maids-of-honour, numbering five hundred, kept on meditating. Thus, some of them attained Sakadagami Fruition, and the rest attained Anagami Fruition.

As the news of the fire spread, the king rushed to the scene, but it was too late. He suspected that it was done at the instigation of Magandiya but he did not show that he was suspicious. Instead, he said, "While Samavati was alive I had been fearful and alert thinking I might be harmed by her; only now, my mind is at peace. Who could have done this? It must have been done only by someone who loves me very dearly." Hearing this, Magandiya promptly admitted that it was she who had instructed her uncle to do it. Whereupon. the king pretended to be very pleased with her and said that he would do her a great favour, and honour all her relatives. So, the relatives were sent for and they came gladly. On arrival at the palace, all of them, including Magandiya, were seized and burnt in the palace court yard, by the order of the king.

amavati had five hundred maids-of-honour staying with her at the palace; she also had a maid servant called Khujjuttara. The maid had to buy flowers for Samavati from the florist Sumana everyday. On one occasion, Khujjuttara had the opportunity to listen to a religious discourse delivered by the Buddha at the home of Sumana and she attained Sotapatti Fruition. She repeated the discourse of the Buddha to Samavati and the five hundred maids-of-honour, and they also attained Sotapatti Fruition. From that day, Khujjuttara did not have to do any menial work, but took the place of mother and teacher to Samavati. She listened to the discourses of the Buddha and repeated them to Samavati and her maids. In course of time, Khujjuttara mastered the Tipitaka.

Samavati and her maids wished very much to see the Buddha and pay obeisance to him; but they were afraid the king might be displeased with them. So, making holes in the walls of their palace, they looked through them and paid obeisance to the Buddha everyday as he was going to the houses of the three rich men, namely, Ghosaka, Kukkuta and Pavariya.

At that time, King Udena had also another chief queen by the name of Magandiya. She was the daughter of Magandiya, a brahmin. The brahmin seeing the Buddha one day thought the Buddha was the only person who was worthy of his very beautiful daughter. So, he hurriedly went off to fetch his wife and daughter and offered to give his daughter in marriage to the Buddha. Turning down his offer, the Buddha said, "Even after seeing Tanha, Arati and Raga, the daughters of Mara, I felt no desire in me for sensual pleasures; after all, what is this which is full of urine and filth and which I don't like to touch even with my foot."

On hearing those words of the Buddha, both the brahmin and his wife attained Anagami Magga and Phala. They entrusted their daughter to the care of her uncle and themselves joined the Order. Eventually, they attained arahatship. The Buddha knew from the beginning that the brahmin and his wife were destined to attain Anagami Fruition that very day, hence his reply to the brahmin in the above manner. However, the daughter Magandiya became very bitter and sore and she vowed to take revenge if and when an opportunity arose.

Later, her uncle presented Magandiya to King Udena and she became one of his chief queens. Magandiya came to learn about the arrival of the Buddha in Kosambi and about how Samavati and her maids paid obeisance to him through holes in the walls of their living quarters. So, she planned to take her revenge on the Buddha and to harm Samavati and her maids who were ardent devotees of the Buddha. Magandiya told the king that Samavati and her maids had made holes in the walls of their living quarters and that they had outside contacts and were disloyal to the king. King Udena saw the holes in the walls, but when the truth was told he did not get angry.

But Magandiya kept on trying to make the king believe Samavati was not loyal to him and was trying to kill him. On one occasion, knowing that the king would be visiting Samavati within the next few days and that he would be taking along his lute with him, Magandiya inserted a snake into the lute and closed the hole with a bunch of flowers. Magandiya followed King Udena to Samavati's quarters after trying to stop him on the pretext that she had some presentiment and felt worried about his safety. At Samavati's place Magandiya removed the bunch of flowers from the hole of the lute. The snake came out hissing and coiled itself on the bed. When the king saw the snake he believed Magandiya's words that Samavati was trying to kill him. The king was furious. He commanded Samavati to stand and all her ladies to line up behind her. Then he fitted his bow with an arrow dipped in poison and shot the arrow. But Samavati and her ladies bore no ill wills towards the king and through the power of goodwill (metta), the arrow turned back, although an arrow shot by the king usually went even through a rock. Then, the king realized the innocence of Samavati and he gave her permission to invite the Buddha and his disciples to the palace for alms-food and for delivering discourses.

Magandiya realizing that none of her plans had materialized, made a final, infallible plan. She sent a message to her uncle with full instructions to go to Samavati's place and burn down the building with all the women inside. As the house was burning, Samavati and her maids-of-honour, numbering five hundred, kept on meditating. Thus, some of them attained Sakadagami Fruition, and the rest attained Anagami Fruition.

As the news of the fire spread, the king rushed to the scene, but it was too late. He suspected that it was done at the instigation of Magandiya but he did not show that he was suspicious. Instead, he said, "While Samavati was alive I had been fearful and alert thinking I might be harmed by her; only now, my mind is at peace. Who could have done this? It must have been done only by someone who loves me very dearly." Hearing this, Magandiya promptly admitted that it was she who had instructed her uncle to do it. Whereupon. the king pretended to be very pleased with her and said that he would do her a great favour, and honour all her relatives. So, the relatives were sent for and they came gladly. On arrival at the palace, all of them, including Magandiya, were seized and burnt in the palace court yard, by the order of the king.

When the Buddha was told about these two incidents, he said that those who are mindful do not die; but those who are negligent are as good as dead even while living.

Then the Buddha spoke the above verses.

* The bonds of yoga are four in number, viz., sense-pleasures (kama), existence (bhava), wrong belief (ditthi) and ignorance of the Four Noble Truths (i.e., avijja).


(偈 24) 
勤奋持正念,约己守正行,
正命辨善恶,精进善名扬。
(注: 正念-念住)
The glory of him who is energetic, mindful, pure in deed, considerate, self-controlled, right-living, and heedful steadily increases.

# 含义 Meaning
精进、正念现前、举止清静、善于分辨善恶法、克己、生活如法、不放逸的人, 名誉随之提升。
If a person is energetic, mindful, pure in his thought, word and deed, and if he does everything with care and consideration, restrains his senses, earns his living according to the Law (Dhamma) and is not unheedful, then, the fame and fortune of that mindful person steadily increase.

* 故事集 Story 
富翁的声音 02-24
王舍城有一年发生瘟疫。城里一位银行家、他的妻子和所有的家人,除了一位年轻的儿子之外全都罹难。临终之际,这对夫妻告诉年轻的儿子─坎拔高沙卡赶快离开故乡,等瘟疫结束后再回来。他们并且告诉他,已经把一些有价值的财产埋藏在某个地点。这年轻的儿子就照父母的话,远离家乡。后来,经过一段很长的时间,他才返回家乡。

回乡之后,城里居然没有人认识他。他接着到父母埋藏财产的地点,发现一切保藏良好。但是他想,如果把所有财产挖掘出来,城里的人可能会认为,这穷小子一定透过什么非法的手段致富,而向国王报告,其结果就是他的财产会被没收。所以他不想挖出这些财产,而另外找工作维持生活。他找到的工作是在清晨叫醒大家,并且大声通知城里的人该是准备食物、马车、套牛轭等工作的时间了。这种工作在没有时钟的年代绝对需要。

有一天,频婆裟罗王听见他的声音,由于国王善于从人的声音去判断人的个性,就说:「发出这声音的人有大批的财产。」这时候一位侍女听到国王的评论,就派人去调查这件事。得到回报后,侍女向国王说,这个人只是个佣工而已。但往后的两天,国王仍然坚持他的看法,而调查的结果仍旧一样。这侍女因此觉得事情一定有蹊跷,就向国王请求,亲自去调查。

侍女就和她的女儿伪装成农人,然后到坎拔高沙卡的家去,并且说她们是出门在外的旅客,希望能借宿。坎拔高沙卡就让她们在家中过夜。第二天,她们想办法说服坎拔高沙卡让她们继续住下来。而在这期间,国王两次宣告,在坎拔高沙卡居住的地区要举行某庆典仪式,当地所有人都要捐献。坎拔高沙卡身边没有足够的钱,只好被迫去挖掘出部份金币。当他缴交金币后,这侍女加以调包,并且把金币送去给国王。不久,侍女请人传话给国王,请国王派人来找坎拔高沙卡,叫他去王宫。国王的人马到达时,坎拔高沙卡勉强跟着他们到王宫,而侍女和女儿却已先一步回去了。

在王宫里,国王要坎拔高沙卡说出实情,国王向他保证,如果无辜,绝对不会受到伤害。坎拔高沙卡承认金币是他的,而且他是多年前王舍城里银行家的儿子。他也说出藏金币的地点,所有的财富因此被挖掘出来,并且呈送到宫中来,国王就任命坎拔高沙卡担任他父亲的职务─城里的银行家。并且把一位女儿许配给他。

后来,国王带着坎拔高沙卡,到竹林精舍向佛陀顶礼问讯。国王向佛陀说,坎拔高沙卡虽然有钱,却愿意以劳力维持生计,从事最低贱的工作;国王又说自己如何被他感动,而任命他作银行家。国王接着就向佛陀介绍坎拔高沙卡,佛陀因此趁机说明,具有何种人格特质的人会成功。

The Story of Kumbhaghosaka, the Banker 02-24
While residing at the Veluvana monastery, the Buddha uttered Verse (24) of this book, with reference to Kumbhaghosaka, the banker.

At one time, a plague epidemic broke out in the city of Rajagaha. In the house of the city banker, the servants died on account of this disease; the banker and his wife were also attacked by the same. When they were both down with the disease they told their young son Kumbhaghosaka to leave them and flee from the house and to return only after a long time. They also told him that at such and such a place they had buried a treasure worth forty crores. The son left the city and stayed in a forest for twelve years and then came back to the city.

By that time, he was quite a grown up youth and nobody in the city recognized him. He went to the place where the treasure was hidden and found it was quite intact. But he reasoned and realized that there was no one who could identify him and that if he were to unearth the buried treasure and make use of it people might think a young poor man had accidentally come upon buried treasure and they might report it to the king. In that case, his property would be confiscated and he himself might be manhandled or put in captivity. So he concluded it was not yet time to unearth the treasure and that meanwhile he must find work for his living. Dressed in old clothes Kumbhaghosaka looked for work. He was given the work of waking up and rousing the people to get up early in the morning and of going round announcing that it was time to prepare food, time to fetch carts and yoke the bullocks, etc.

One morning, King Bimbisara heard him. The king, who was a keen judge of voices, commented, "This is the voice of a man of great wealth." A maid, hearing the king's remark, sent someone to investigate. He reported that the youth was only a hireling of the labourers. In spite of this report the king repeated the same remark on two subsequent days. Again, enquiries were made but with the same result. The maid thought that this was very strange, so she asked the king to give her permission to go and personally investigate.

Disguised as rustics, the maid and her daughter set out to the place of the labourers. Saying that they were travellers, they asked for shelter and was given accommodation in the house of Kumbhaghosaka just for one night. However, they managed to prolong their stay there. During that period, twice the king proclaimed that a certain ceremony must be performed in the locality of the labourers, and that every household must make contributions. Kumbhaghosaka had no ready cash for such an occasion. So he was forced to get some coins (Kahapanas) from his treasure. As these coins were handed over to the maid, she substituted them with her money and sent the coins to the king. After some time, she sent a message to the king asking him to send some men and summon Kumbhaghosaka to the court. Kumbhaghosaka, very reluctantly, went along with the men. The maid and her daughter also went to the palace, ahead of them.

At the palace, the king told Kumbhaghosaka to speak out the truth and gave him assurance that he would not be harmed on this account. Kumbhaghosaka then admitted that those Kahapanas were his and also that he was the son of the city banker of Rajagaha, who died in the plague epidemic twelve years ago. He further revealed the place where the treasure was hidden. Subsequently, all the buried treasure was brought to the palace; the king made him a banker and gave his daughter in marriage to him.

Afterwards, taking Kumbhaghosaka along with him, the king went to the Buddha at the Veluvana monastery and told him how the youth, though rich, was earning his living as a hireling of the labourers, and how he had appointed the youth a banker.

Then the Buddha spoke the above verse, at the end of the discourse, Kumbhaghosaka attained Sotapatti Fruition.


(偈 25) 
勤勉不放逸,持戒自调御,
智者作自洲,不为瀑流没。
(注: 自洲-Dipa, 沙洲, 庇护所: 瀑流-烦恼)
By sustained effort, earnestness, discipline, and self-control let the wise man make for himself an island, which no flood can overwhelm.

# 含义 Meaning
由于精进不放逸, 戒律和克己的功夫, 智者为自己建造不为洪水淹没的沙洲。
Through diligence, mindfulness, discipline (with regard to moral precepts), and control of his senses, let the man of wisdom make (of himself) an island which no flood can overwhelm.

* 故事集 Story 
愚笨的周利槃特证得圣果 02-25
某个银行家有两个孙子,他们的名字分别是摩訶槃特(马哈般他嘎)和周利槃特(朱腊般他嘎)。年长的摩訶槃特经常陪伴祖父去听法,后来就出家加入僧团,而在一段时间之后,证得阿罗汉果。弟弟周利槃特也跟随哥哥出家,但由于前世曾作弄一位很笨的比库,所以今生愚昧不堪,甚至四个月内记不得一句偈语。哥哥摩訶槃特就建议弟弟不如还俗。

有一天,名医耆域邀请佛陀和众多比库到他家接受供养。周利槃特不在可以前去的比库名单中。他知道自己无缘参加后,十分沮丧,决定还俗。佛陀明白他的心意后,就叫他在精舍前面的门口,面向东方而坐,并给他一块布,要他一边搓揉布块,一边复诵「去除污垢 (Rajoharanam) 」。交代之后,佛陀就和摩訶槃特挑选出来的比库们一齐去名医耆域家。

佛陀离开后,周利槃特努力搓揉布块,并复诵「去除污垢」,不久,布块变脏了。也就在这时候,他过去的善业机缘成熟,而使他了解世事无常。这时候,佛陀在名医耆域家中,透过神通力量,知道年轻的周利槃特的进展,于是放光,使周利槃特感觉佛陀就在他面前向他说:「不只是布块因为污垢而变脏,人的身心也有贪、瞋、痴等污垢,只有去除这些污垢,人才可以达到修行的目的,而证得圣果。」周利槃特明白佛陀话中的涵意,继续禅修,不久就证得阿罗汉果 (注),并且具足非凡的智慧和精神力量。

这时候,名医耆域的家人,正准备向佛陀的钵中注水,以表示供养,但佛陀却用手遮住钵,防止水进入,并且问道:

「是否还有比库在精舍里?」

「没有!」

「还有一人!」佛陀说,并要人去请周利槃特来。

当被差遣的人抵达精舍时,不只看到一位比库,而有很多一模一样的比库,这些比库都是具有神通的周利槃特创造出来的。被差遣的人感到困惑,就回去报告这件事,却又被差遣回精舍,要他向那些比库说:「佛陀召唤名叫周利槃特的比库。」但当他照做时,很多声音回答道:「我就是周利槃特!」他迷糊了,只好又回去,但又再次被差遣回精舍,这次要他一把抓住第一个回答「我是周利槃特」的比库,结果当他抓住第一位回答的比库时,其他的比库都消失了。周利槃特比库就跟随他到名医耆域家。供养之后,周利槃特在佛陀的授意之下,信心十足地讲经说法。

后来,周利槃特的事被比库们无意间提起,佛陀就说:信心坚定、努力精进的人都必定会证得阿罗汉果。 

注1「沙洲」:较高的陆地,可以避免洪水的患难,智者证得阿罗汉果,就等于为自己建立较高的安全陆地,而不会陷溺于五欲、邪见、爱欲和无明之中。

注2:读者应注意,周利槃特并不是在短时间内就证得阿罗汉,他已经准备很多世了。佛陀只是帮助他除掉剩余的污垢,解脱无明所造成的烦恼。 

故事集视频

The Story of Culapanthaka 02-25
The banker had two grandsons, named Mahapanthaka and Culapanthaka. Mahapanthaka, being the elder, used to accompany his grandfather to listen to religious discourses. Later, Mahapanthaka joined the Buddhist religious Order and in course of time became an arahat. Culapanthaka followed his brother and became a bhikkhu. But, because in a previous existence in the time of Kassapa Buddha, Culapanthaka had made fun of a bhikkhu who was very dull, he was born a dullard in the present existence. He could not even memorize one verse in four months. Mahapanthaka was very disappointed with his younger brother and even told him that he was not worthy of the Order.

About that time, Jivaka came to the monastery to invite the Buddha and the resident bhikkhus to his house for a meal. Mahapanthaka, who was then in charge of assigning the bhikkhus to meal invitations, left out Culapanthaka from the list. When Culapanthaka learnt about this he felt very much frustrated and decided that he would return to the life of a householder. Knowing his intention, the Buddha took him along and made him sit in front of the Gandhakuti hall. He then gave a clean piece of cloth to Culapanthaka and told him to sit there facing east and rub the piece of cloth. At the same time he was to repeat the word "Rajoharanam", which means "taking on impurity." The Buddha then went to the residence of Jivaka, accompanied by the bhikkhus.

Meanwhile, Culapanthaka went on rubbing the piece of cloth, all the time muttering the word "Rajoharanam". Very soon, the cloth became soiled. Seeing this change in the condition of the cloth, Culapanthaka came to realize the impermanent nature of all conditioned things. From the house of Jivaka, the Buddha through supernormal power learnt about the progress of Culapanthaka. He sent forth his radiance so that (to Culapanthaka) the Buddha appeared to be sitting in front of him, saying:

"It is not the piece of cloth alone that is made dirty by the dust; within oneself also there exist the dust of passion (raga), the dust of ill will (dosa), and the dust of ignorance (moha), i.e., the ignorance of the Four Noble Truths. Only by removing these could one achieve one's goal and attain arahatship". Culapanthaka got the message and kept on meditating and in a short while attained arahatship, together with Analytical Insight. Thus, Culapanthaka ceased to be a dullard.

At the house of Jivaka, they were about to pour libation water as a mark of donation; but the Buddha covered the bowl with his hand and asked if there were any bhikkhus left at the monastery. On being answered that there were none, the Buddha replied that there was one and directed them to fetch Culapanthaka from the monastery. When the messenger from the house of Jivaka arrived at the monastery he found not only one bhikkhu, but a thousand identical bhikkhus. They all have been created by Culapanthaka, who by now possessed supernormal powers The messenger was baffled and he turned back and reported the matter to Jivaka. The messenger was sent to the monastery for the second time and was instructed to say that the Buddha summoned the bhikkhu by the name of Culapanthaka. But when he delivered the message, a thousand voices responded, "I am Culapanthaka." Again baffled, he turned back for the second time. Then he was sent to the monastery, for the third time. This time, he was instructed to get hold of the bhikkhu who first said that he was Culapanthaka. As soon as he got hold of that bhikkhu all the rest disappeared, and Culapanthaka accompanied the messenger to the house of Jivaka. After the meal, as directed by the Buddha, Culapanthaka delivered a religious discourse confidently and bravely, roaring like a young lion.

Later, when the subject of Culapanthaka cropped up among thebhikkhus, the Buddha said that one who was diligent and steadfast in his striving would certainly attain arahatship.

Then the Buddha spoke the above verse.


(偈 26) 
愚者陷放逸,智者善护持,
精进不放逸,如护无上宝。
The ignorant, foolish folk indulge in heedlessness; the wise man guards earnestness as the greatest treasure.

# 含义 Meaning
愚痴的人耽溺于放逸行, 智者护持自己的精进, 一如世人保护无上的珍宝。
The foolish and the ignorant give themselves over to negligence; whereas the wise treasure mindfulness as a precious jewel.


(偈 27) 
不行于放逸,不浸溺欲乐,
正观禅修者,获得大安乐。
Indulge not in heedlessness; have no intimacy with sensual delights. The earnest meditator obtains abundant bliss.

# 含义 Meaning
人不可放逸, 也不可耽溺欲乐, 精进禅修的人可以获得大安乐。
One should not be negligent, nor be addicted to sensual pleasures; for he who is established in mindfulness, through cultivation of Tranquillity and Insight Development Practice, experiences supreme happiness (i.e., realizes Nibbana).

* 故事集 Story 
庆典期间幼稚的举止 02-26 & 27
有一年,沙瓦提城庆祝一个广受欢迎的庆典,庆典期间,许多年轻人用灰土和牛粪涂揉身体,并且在城内到处闲荡、喧哗,而成为大家头痛的人物。他们停留在居民家门口,直到居民给他们钱,才肯离去。 

当时,沙瓦提城里有很多的佛教信徒。这些信徒就向佛陀通风报信,请佛陀在七天之内,不要进城,而由信徒们直接把供养品送到精舍。同时,他们也尽量留在家中。第八天,庆典结束后,佛陀和众多比库受邀到城内说法。当信徒告诉佛陀那些年轻人在庆典期间的幼稚举止时,佛陀说那些年轻人因为无明,所以举止缺乏尊严与庄重的气息。 

佛陀接着劝诫信徒们不可浑浑噩噩的过日子,也不可以沉溺于感官欲乐,应该时时正念现前,这样才可以获得幸福,证得究竟喜悦的涅槃。 

信徒们专心听完佛陀的说法后,满心欢喜,对佛法的信心更加坚定。 

The Story of Balanakkhatta Festival 02-26 & 27
At one time, the Balanakkhatta festival was being celebrated in Savatthi. During the festival, many foolish young men smearing themselves with ashes and cow-dung roamed about the city shouting and making themselves a nuisance to the public. They would also stop at the doors of others and leave only when given some money.

At that time there were a great many lay disciples of the Buddha, living in Savatthi. On account of these foolish young hooligans, they sent word to the Buddha, requesting him to keep to the monastery and not to enter the city for seven days. They sent alms-food to the monastery and they themselves kept to their own houses. On the eighth day, when the festival was over, the Buddha and his disciples were invited into the city for alms-food and other offerings. On being told about the vulgar and shameful behaviour of the foolish young men during the festival, the Buddha commented that it was in the nature of the foolish and the ignorant to behave shamelessly.

Then the Buddha spoke the above verses.

(偈 28) 
正念除放逸,慧生无忧苦。
智者观众苦,如山巅下望。
When a wise man discards heedlessness by heedfulness, he, free from sorrow, ascends to the palace of wisdom and surveys the sorrowing ignorant folk as a mountaineer surveys those below.

# 含义 Meaning
智者以正念灭除放逸心, 所以智慧增长, 忧患全无, 以视忧苦众生。 智者(阿罗汉)观无明众生, 如同登上山顶的人俯视山下的众生。
The wise one dispels negligence by means of mindfulness; he ascends the tower of wisdom and being free from sorrow looks at the sorrowing beings. Just as one on the mountain top looks at those on the plain below, so also, the wise one (the arahat) looks at the foolish and the ignorant (worldlings).

* 故事集 Story 
马哈咖沙巴尊者想知道生死轮回的次数 02-28
## 马哈咖沙巴 = 摩诃迦叶 (十大弟子 / 头陀第一) 
有一次,马哈咖沙巴比库停留在毕砵离洞窟的时候,运用神通想要知道,谁正念现前、谁迷糊过日子,谁快要往生了。 

这时候,佛陀从精舍里透过天眼明大迦叶尊者的所作所为,便想要告诉他只是在浪费时间(注),所以就放光,出现在大迦叶尊者面前,告诫他:「马哈咖沙巴!生死轮回是不可究竟了解的。它超过你的智慧,只有证悟的诸佛才能够解释众生的生死轮回。」 

(注)本故事说明人不应该过度追求无法增进修行的事物。马哈咖沙巴企图要了解的事无法帮助他证悟生命的实相。佛陀不断提醒他的弟子们要确实参透生命的实相,努力解脱生死轮回,其他的追求都不是增上法。人可以透过察觉而证得阿罗汉果。一旦成为具有无上智慧的究竟圣者(如佛陀),自然具足这些能力。

The Story of Thera Mahakassapa 02-28
## Thera Mahakassapa (The ten principal disciples/ Top Master of ascetic training)
On one occasion, while Thera Mahakassapa was staying at Pipphali cave, he spent his time developing the mental image of light (aloka kasina) and trying to find out through Divine Vision, beings who were mindful and beings who were negligent, also those who were about to die and those who were about to be born.

From his monastery, the Buddha saw through his Divine Vision what Thera Mahakassapa was doing and wanted to warn him that he was wasting his time. So he sent forth his radiance and appeared seated before the thera and exhorted him thus: "My son Kassapa, the number of births and deaths of beings is innumerable and cannot be counted. It is not your concern to count them; it is the concern only of the Buddhas."

Then the Buddha spoke the above verse.


(偈 29) 
放逸人当中,智者独醒觉,
如善驰良骏,超越老羸马。
Heedful among the heedless, wide awake among the slumbering, the wise man advances as does a swift horse, leaving a weak jade behind.

# 含义 Meaning
众生放逸, 智者精进: 众生昏沉, 智者清醒, 智者超越愚痴的人, 就像赛马超越老弱的马匹。
Mindful amongst the negligent, highly vigilant amongst the drowsy, the man of wisdom advances like a race-horse, leaving the jade behind.

* 故事集 Story 
修行的目的 02-29
两位比库从佛陀那里得到禅观的指导后,到森林里的一处精舍去禅修。其中一位比库心不在焉,只知在火旁边取暖,整个初夜只知向年轻的沙马内拉谈话而浪费时光。另一位虔诚的比库则善尽比库的职责:初夜时经行,中夜时休息,后夜则再度禅修。由于他的精进和正念现前,所以很短的时间内就证得阿罗汉果。 

结夏安居结束后,这两位比库回去向佛陀顶礼问讯。佛陀问他们如何安居?懒惰又心不在焉的比库说另一位比库只是躺着休息、睡觉而浪费时间。佛陀就问道:「那么你自己呢?」他回答说自己在初夜的时候,靠在火旁边取暖,然后就整夜没睡。但佛陀太清楚他们两人安居的情形,所以就对懒惰的比库说:「你明明懒惰、心不在焉,却说自己精进努力、正念现前,而你的同修精进努力、正念现前,你却说人家懒惰、心不在焉。你就像羸弱、步履缓慢的马,而你的同修则是强壮、脚程敏捷的马。」 

The Story of the Two Companion bhikkhus 02-29
Two bhikkhus, after obtaining a subject of meditation from the Buddha, went to a monastery in the forest. One of them, being negligent, spent his time warming himself by the fire and talking to young novices throughout the first watch of the night, and generally idling away his time. The other faithfully performed the duties of a bhikkhu. He walked in meditation during the first watch, rested during the second watch and again meditated during the last watch of the night. Thus, being diligent and ever mindful, the second bhikkhu attained arahatship within a short time.

At the end of the rainy season (vassa) both of them went to pay obeisance to the Buddha, and the Buddha asked them how they had spent their time during the vassa. To this, the lazy and negligent bhikkhu answered that the other bhikkhu had been idling away his time, just lying down and sleeping. The Buddha then asked, "But, what about you?" His reply was that he generally sat warming himself by the fire during the first watch of the night and then sat up without sleeping. But the Buddha knew quite well how the two bhikkhus had spent their time, so he said to the idle one: "Though you are lazy and negligent you claim to be diligent and ever mindful; but you have made the other bhikkhu appear to be lazy and negligent though he is diligent and ever mindful. You are like a weak and slow horse compared to my son who is like a strong, fleet-footed horse."

Then the Buddha spoke the above verse.


(偈 30) 
帝释不放逸,故为诸天主。
精进为人赞,放逸受人诃。
(注:帝释-Maghavā摩伽婆,即帝释Sakka, 三十三天主。 做人时为他人谋福利, 死后为天主)
By earnestness Magha rose to the lordship of the gods. Earnestness is ever praised; negligence is ever despised

# 含义 Meaning
沙咖天帝因为不放逸, 所以成为诸天王; 精进受人赞叹, 放逸受人诃责。
Through mindfulness (in doing meritorious deeds) Magha became king of the devas. Mindfulness is always praised, but negligence is always blamed.

* 故事集 Story 
玛伽为何往生为沙咖天帝 02-30
有一天,离车国的摩诃利王子,前来聆听佛陀讲解《沙咖天帝所问经》。佛陀的生动叙述,让王子以为佛陀一定见过沙咖天帝。为了确认,他就问佛陀。

佛陀回答道:「摩诃利!我确实认识沙咖天帝,也知道他为何成为沙咖天帝。」佛陀就告诉摩诃利,身为诸天王的沙咖天帝的某一前世是摩卡拉村子一位名叫玛伽的年轻人。他和三十二位同伴从事很多的社会公益活动,如铺路、建公共休憩房舍等,一生中并奉行七项义务:

1.奉养父母、2.尊敬长者、3.言语温顺、4.不背后说人闲话、5.慷慨大方、不贪婪、 6.实话实说、7.不动气

由于玛伽在那一生中具足无数的善业和正确的德行,所以往生为沙咖天帝。

The Story of Magha 02-30
While residing at the Kutagara monastery near Vesali, the Buddha uttered Verse (30) of this book, with reference to Sakka, king of the devas.

On one occasion, a Licchavi prince, named Mahali, came to listen to a religious discourse given by the Buddha. The discourse given was Sakkapanha Suttanta. The Buddha spoke of Sakka vividly in glowing terms; so, Mahali thought that the Buddha must have personally met Sakka. To make sure, he asked the Buddha. 

The Buddha replied, "Mahali, I do know Sakka; I also know what has made him a Sakka." He then told Mahali that Sakka, king of the devas, was in a previous existence a young man by the name of Magha, in the village of Macala. The youth Magha and his thirty-two companions went about building roads and rest houses. Magha took upon himself also to observe seven obligations. These seven obligations are that throughout his life; 

(1) he would support his parents; (2) he would respect the elders ; (3) he would be gentle of speech; (4) he would avoid back-biting; (5) he would not be avaricious, but would be generous; (6) he would speak the truth; and (7) he would restrain himself from losing his temper.

It was because of his good deeds and right conduct in that existence that Magha was reborn as Sakka, king of the devas.

Then the Buddha spoke the above verse, at the end of the discourse Mahali attained Sotapatti Fruition.


(偈 31) 
喜精进比库,畏惧放逸苦,
如熊熊大火,焚尽大小结。
The bhikkhu who delights in heedfulness, and looks with fear on heedlessness, advances like fire, burning all fetters great and small.

# 含义 Meaning
精进的比库, 害怕放逸而勇猛精进, 犹如大火, 烧尽一切结。
A bhikkhu who takes delight in mindfulness and sees danger in negligence, advances like fire, burning up all fetters, great and small.

* 故事集 Story 
智慧之火 02-31
有一位比库得到佛陀给他的禅观指导后,就到森林里去禅修。虽然努力修持,但却只有非常小的进展。他感到沮丧、挫折而返回揭达林给孤独园,希望佛陀能给他进一步的指引。路上,他遇见熊熊大火,于是就跑到山上去观察火势。正当火势漫延时,他突然领悟到,就像火烧毁一切东西,究竟智慧也会解除生命中大大小小小的束缚。 

这时候,佛陀明了这比库的意念,就放光,出现在比库面前,告诉他:「你现在的思考方向是正确的,继续努力吧!就如大火烧毁一切障碍,系念在前的比库解除所有的结 (注)。」这比库听完佛陀的说法后,正念现前,思考佛陀的告诫,不久之后,就证得阿罗汉果。 

备注:
有十种结(束缚):身见、疑、戒禁取、贪、瞋、色爱、无色爱、慢、掉举和无明。前五项称为五下分结,较轻微,后五项则称为五上分结,较严重,一旦证得预流果,则解脱五下分结中的前三项,其余二项则在证得一来果时,会减轻,但证得不还果时,才会涤除殆尽。

五上分结则只有证得阿罗汉果后,才能予以涤除。

The Story of A Certain Bonk  02-31
A certain bhikkhu, after obtaining a subject of meditation from the Buddha, went to the forest to meditate. Although he tried hard he made very little progress in his meditation practice. As a result, he became very depressed and frustrated. So, with the thought of getting further specific instructions from the Buddha, he set out for the Jetavana monastery. On his way, he came across a big blazing fire. He ran up to the top of a mountain and observed the fire from there. As the fire spread, it suddenly occurred to him that just as the fire burnt up everything, so also Magga Insight will burn up all fetters of life, big and small.

Meanwhile, from the Gandhakuti hall in the Jetavana monastery, the Buddha was aware of what the bhikkhu was thinking. So, he transmitted his radiance and appeared to the bhikkhu and spoke to him. "My son," he said, "you are on the right line of thought; keep it up. All beings must burn up all fetters (note) of life with Magga Insight."

Then the Buddha spoke the above verse, at the end of the discourse that bhikkhu attained arahatship then and there.

(Note: Ten fetters - 1)belief in a self. 2)doubt or uncertainty, especially about the teachings. 3)attachment to rites and rituals. 4)sensual desire. 5)ill will. 6)lust for material existence, lust for material rebirth. 7)lust for immaterial existence, lust for rebirth in a formless realm. 8)conceit. 9)restlessness. 10)ignorance.


(偈 32)
喜精进比库,惶恐放逸害,
是故不退转,而趋向涅槃。
The bhikkhu who delights in heedfulness, and looks with fear on heedlessness, is not liable to fall. He is in near to nibbāna.

# 含义 Meaning
精进的比库, 唯恐放逸, 所以不容易堕落, 而趋近涅槃。
A bhikkhu who takes delight in mindfulness and sees danger in negligence will not fall away *; he is, indeed, very close to Nibbana.

* 故事集 Story 
知足的比库 02-32
尼珈玛西提舍出生在沙瓦提城附近的一个小村庄,并且在当地长大。出家之后,他过着非常简单的日子。化缘时,他就到原来亲友居住的村子,并随缘接受人家的布施。他避免参加大的仪式、庆典,甚至给孤独长者与高沙喇国巴谢那地王举办的大型布施,他也没有参加。

其他比库渐渐议论纷纷。他们指责他只接近亲人,而不喜参加大型布施等等。这些比库并且向佛陀报告这件事,佛陀就召唤他来,让他自己解释。他说虽然他常回故乡,但只是去化缘,而且只要有足够的食物,不管食物可口与否,他就离开。听完他的解释后,佛陀当着其他比库面前称赞他。佛陀也告诫比库们,需求少,知足的过日子符合所有圣者和佛陀的教诲。同时,所有的比库应效法尼珈玛西提舍。佛陀进一步叙述鹦鹉王的故事:

从前,鹦鹉王和很多的子民住在恒河岸边的无花果树林里。后来,无花果全被吃光了,所有的鹦鹉也就离开林子。只有鹦鹉王留下来,但不管剩下来的东西是嫩芽、叶子或树皮,他都很满足。沙咖天帝知道这件事后,想测试鹦鹉王的德行,就运用神通力量使无花果树枯萎。然后,和皇后一起变化成鹅,来到无花果林,问鹦鹉王何以不离开年迈、枯萎,无法再长出大量果实的无花果树呢?

鹦鹉王回答道:「我没有离开,是出于感激的心。只要有足够的食物维持生命,我就不会背弃这树林。」

沙咖天帝大受感动,就恢复并且透露自己的身份。同时,从恒河中取水,洒在无花果上,使它们恢复生机。

The Story of Thera Nigamavasitissa 02-32
Nigamavasitissa was born and brought up in a small market town near Savatthi. After becoming a bhikkhu he lived a very simple life, with very few wants. For alms-food, he used to go to the village where his relatives were staying and took whatever was offered to him. He kept away from big occasions. Even when Anathapindika and King Pasenadi of Kosala made offerings on a grand scale, the thera did not go.

Some bhikkhus then started talking about the thera that he kept close to his relatives and that he did not care to go even when people like Anathapindika and King Pasenadi were making offerings on a grand scale, etc. When the Buddha was told about this, he sent for the thera and asked him. The thera respectfully explained to the Buddha that it was true he frequently went to his village, but it was only to get alms-food, that when he had received enough food, he did not go any further, and that he never cared whether the food was delicious or not. Whereupon, instead of blaming him, the Buddha praised him for his conduct in the presence of the other bhikkhus. He also told them that to live contentedly with only a few wants is in conformity with the practice of the Buddha and the Noble Ones (Ariyas), and that all bhikkhus should, indeed, be like Thera Tissa from the small market town. In this connection, he further related the story of the king of the parrots.

Once upon a time, the king of the parrots lived in a grove of fig trees on the banks of the Ganges river, with a large number of his followers. When the fruits were eaten, all the parrots left the grove, except the parrot king, who was well contented with whatever was left in the tree where he dwelt, be it shoot or leaf or bark. Sakka, knowing this and wanting to test the virtue of the parrot king, withered up the tree by his supernormal power. Then, assuming the form of geese, Sakka and his queen, Sujata, came to where the parrot king was and asked him why he did not leave the old withered tree as the others had done and why he did not go to other trees which were still bearing fruits. The parrot king replied, "Because of a feeling of gratitude towards the tree I did not leave and as long as I could get just enough food to sustain myself I shall not forsake it. It would be ungrateful for me to desert this tree even though it be inanimate."

Much impressed by this reply, Sakka revealed himself. He took water from the Ganges and poured it over the withered fig tree and instantly, it was rejuvenated; it stood with branches lush and green, and fully decked with fruits. Thus, the wise even as animals are not greedy; they are contented with whatever is available.

The parrot king in the story was the Buddha himself; Sakka was Anuruddha.

Then the Buddha spoke the above verse, at the end of the discourse, Thera Tissa attained arahatship.

* will not fall away: It means, will not fall away from Tranquillity and Insight Development Practice and is assured of attaining Magga and Phalla. 

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