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五个法句经故事的佛法教训 ~ 免费电子书
CONTENTS 内容
I The Story of Khema Theri Khema Theri 的故事 1
Video 视频 https://www.youtube.com/watch?v=8-oh1trE8s4
II The Story of Bilalapadaka Bilalapadaka 的故事 16
Video 视频 https://www.youtube.com/watch?v=NfSNBf0Kltk
III The Ungrateful Sons 忘恩负义 的儿子们 29
Video 视频 https://www.youtube.com/watch?v=VguDzu6YLYk
IV The Wandering Mind 流浪的心灵 39
Video 视频 https://www.youtube.com/watch?v=cTU3eR2VWQQ
V Hatred is Overcome only by Non-Hatred 只有非仇恨才能克服仇恨 53
Video 视频 https://www.youtube.com/watch?v=SFDmi9EpvE8
Note: Hokkien Narration for Videos 注:视频有闽南语旁白
Khema Theri 的故事
修女智慧第一
1
Khema was born into a royal family from the land of Magadha, India.
She was extremely beautiful and fair. When she reached an
appropriate age, she became one of the chief consorts of King
Bimbisara. King Bimbisara was a Sotapanna, a stream-enterer and a
dedicated Buddhist. He donated his own bamboo grove to the
Sangha. With great respect, he looked after the monks.
Khema 出生于印度摩揭陀国的一个皇室家庭。她非常美丽和白皙。 当她到
了适当的年龄时,她成为了宾比萨拉国王的主要妃子之一。 毗毗沙罗王是
一位 Sotapanna、一位入流者和一位虔诚的佛教徒。 他将自己的竹林捐赠
给僧团。 他非常尊重地照顾僧侣。
2
Even though Khema was married to a devout Buddhist and heard
marvelous things about the Buddha, she was afraid to see Him. She
identified herself as a very beautiful person and was concerned that
the Buddha would fault her for her vanity, embarrassing her in front of
others.
So, everyday, she would watch as many servants and attendants
carried trays, platters of food, and other offerings to the Sangha.
尽管赫玛嫁给了一位虔诚的佛教徒,并且听说了有关佛陀的奇妙事迹,但她还是害
怕见到他。 她认为自己是一个非常美丽的人,担心佛陀会因为她的虚荣心责备她,
让她在别人面前丢脸。所以,每天,她都会看到许多仆人和侍从端着托盘、食物和
其他供品给僧团。
3
King Bimbisara was very ashamed that even though he was the King and
a chief patron of the Buddha, his main consort would not visit the
Buddha. This caused him considerable stress.
King Bimbisara came up with a plan. He hired a group of singers to
position themselves near Khema’s window and sing about the beauty,
peacefulness and harmony in the Bamboo Grove Monastery.
毗毗娑罗王很惭愧,虽然他是国王,是佛陀的首席护法,但他的正妃却不去
拜访佛陀。 这给他带来了很大的压力。宾比萨拉国王想出了一个计划。 他
聘请了一群歌手将自己定位在Khema的窗户附近,并在Bamboo Grove
Monastery中唱出美丽,宁静与和谐。
4
Since Khema loved the beauty of nature, she decided to visit the
Bamboo Grove. Khema dressed in her finest clothes and adornments.
Upon arriving at the Bamboo Grove Monastery she was astonished at
its beauty and majesty.
Owing to the aura of a supreme Buddha, she was especially drawn to
the hall where the Buddha was preaching.
由于Khema喜欢大自然的美丽,她决定参观竹林。 Khema 穿
着她最好的衣服和装饰品。 到了竹林寺,她就被它的美丽和威
严所震撼。由于无上佛的气息,她特别被佛陀开示的大殿所吸
引。
5
The Buddha, reading her thoughts, used his psychic powers to
conjure a perfectly beautiful young woman sitting beside him fanning
him.
Khema was entranced by the woman’s beauty. She thought,
“I have never seen anyone so beautiful in all my life. I do not have
even a fraction of this woman’s beauty. People say the Buddha
disparages beauty, but surely they are mistaken.”
佛陀读懂了她的想法,用他的神通召唤了一个完美的年轻女子坐在他身边为
他扇风。Khema 被女人的美丽迷住了。 她想,“我这辈子都没见过这么漂
亮的人。 我连这个女人的美貌都没有。 人说佛贬美,实是误会。”
6
Then, suddenly, before her very eyes, Khema watched as the
beautiful woman aged.
She changed from a vibrant youth into a middle aged woman, and
then into an old woman with wrinkled skin, gray hair and broken
teeth. Finally, the old woman fell lifelessly to the floor.
Khema was shocked.
然后,突然,在她的眼前,Khema看着美丽的女人变老了。她从一个充满
活力的青年变成了一个中年妇女,再到一个皮肤皱巴巴、头发灰白、牙齿断
掉的老妇人。最后,老妇人毫无生气地倒在了地上。 凯玛惊呆了。
7
She thought, “If someone who possesses that much more beauty than
me will eventually become that lifeless husk, what will happen to me? I
will surely share that same fate.”
The Buddha read her mind and said, “Khema, behold this mass of
elements. It is diseased, impure and always decaying. Filthy liquids
constantly trickle and ooze out of it. Only fools would desire such a
thing.”
她想:“如果一个比我拥有那么多美丽的人,最终会变成那个死气沉沉的躯壳,我
会怎么样? 我一定会分享同样的命运。”佛陀读懂了她的心意并说:“Khema,看
这大量的元素。 它是病态的、不纯的并且总是腐烂的。 肮脏的液体不断地涓涓细流
并从中渗出。 只有傻瓜才会想要这样的东西。”
8
Khema internalized the Buddha’s teachings. Instead of thinking of
others as fools, she saw that she was the real fool. All this time, she
considered her body to be pure, beautiful and desirable. But now, she
acknowledged that she had personal evidence of how dirty her body
really was. Each and every day she had to clean it and dispose of the
waste that came out of it.
Khema 内化了佛陀的教义。 她没有把别人当傻子,而是看到自己才是真正
的傻子。 一直以来,她都认为自己的身体是纯洁、美丽和令人向往的。 但
现在,她承认她有个人证据证明她的身体真的有多脏。 她每天都必须清理
它并处理掉它产生的废物。
9
Yet, until now, she chose to ignore this truth and pretend that her body
was pure, precious and desirable.
She released her attachment to that fallacy and accepted the obvious
truth that she had already known. This release established her as a
Sotapanna. (One who has attained the First Stage of Sainthood.)
The Buddha, sensing that she had become a Sotapanna, but knowing
that she had the potential for further enlightenment, continued his
sermon.
然而,直到现在,她还是选择了无视这个事实,假装自己的身体是纯洁的、珍贵的、
令人向往的。她释放了对那个谬论的执着,接受了她已经知道的显而易见的事实。
此版本确立了她作为 Sotapanna 的身份。佛陀察觉到她已成为一名空行者,但知道
她有进一步证悟的潜力,继续他的布道。
10
He said, “The wise will cut off their attachment to lust and become
indifferent to the pleasures they have renounced.”
Khema further internalized this teaching. Her desires did not lead to
true pleasure. They led to suffering. Nothing that she desired was
permanent.
Nothing that she desired led purely to pleasure. Everything included
suffering.
他说:“智者会断掉对贪欲的执着,对他们已经放弃的快乐变得漠不关
心。”Khema 进一步内化了这一教义。 她的欲望并没有带来真正的快乐。
他们导致痛苦。 她想要的一切都不是永恒的。她想要的任何东西都不会带
来纯粹的快乐。 一切都包括苦难。
无常
附件引线到受苦
11
Nothing that she desired was truly under her power to control.
Therefore, attachment to desires would lead her not to pleasure but to
true suffering.
With this understanding, she released all desires and became an
Arahant, a fully liberated being.
Khema, now an arahant, had unlocked her full potential and spiritual prowess
she developed over many lives.
她想要的一切,都不是真正在她的掌控之下。 因此,对欲望的执着不会导致她走向
快乐,而是走向真正的痛苦。有了这个了解,她释放了所有的欲望,成为了一个阿
罗汉,一个完全解脱的人。 Khema,现在是一位阿罗汉,释放了她全部的潜力和精
神力量她在许多生命中发展。
Suffering
痛苦
Impermanence 无常
Non-Self
无我
12
With her new abilities unlocked, she used her wisdom to discern that
being an arahant she would renounce her worldly life and seek
ordination.
She returned to King Bimbisara and told him that she had now
become an Arahant after hearing the Buddha’s sermons. King
Bimbisara was very happy for her and gave her permission to join the
order of nuns.
随着她的新能力的解锁,她用她的智慧辨别作为一个阿罗汉,她将放弃她的
世俗生活并寻求出家。她回到毗毗娑罗王那里,告诉他在听了佛陀的开示后,
她现在已经成为阿罗汉了。 毗毗娑罗王为她感到非常高兴,准许她加入修
女的行列。
13
Khema returned to the order of nuns and received a proper ordination
from both the Sangha of monks and the Sangha of nuns.
Khema Theri, along with Uppalavanna Theri, were known as the
foremost of all nuns.
Khema Theri was known as the foremost of all nuns in wisdom, much
like the Venerable Sariputta was among monks.
Khema 回到尼姑的秩序并接受了适当的戒律出自僧众僧伽和尼姑僧
伽。Khema Theri 和 Uppalavanna Theri 被称为所有修女中最重要
的。Khema Theri 被认为是所有尼姑中最智慧的,就像 Sariputta 尊
者在僧侣中一样。
14
无明、贪爱和执着是苦的根本原因。
愿我们战胜贪、瞋、痴——魔的邪恶。
热心地在佛法中努力达到涅槃。
With Metta,
Bro. Oh Teik Bin
The End
结束 15
From
The
Dhammapada
Verse
122
从
法
经
第
122
句
Bilalapadaka 的故事,
自私的有钱人
16
One of the men in Bilalapadaka’s
neighborhood liked to do charitable
deeds. One day, he arranged to have
the Buddha and his disciples over to
his house for a meal.
Being a generous person, he wished to
give everyone a chance to share the joy
and merit of giving and so invited all of
his neighbors to join in, even the rich
but selfish Bilalapadaka.
Bilalapadaka附近的一名男子喜欢做
慈善。 有一天,他安排佛陀和他的
弟子到他家吃饭。作为一个慷慨的
人,他希望让每个人都有机会分享
给予的喜悦和功德,因此邀请他所
有的邻居加入,甚至是富有但自私
的Bilalapadaka。
Selfish, Rich man
自私的有钱人
17
The day before the merit-
making event was to take
place, the promoter of
charity bustled from house
to house, happily collecting
whatever food his
neighbors wished to
contribute towards the meal.
做功德活动的前一天,慈善
的发起人挨家挨户地走来走
去,兴高采烈地收集邻居们
希望为这顿饭捐出的任何食
物。
18
Bilalapadaka, upon seeing his
neighbor going around for
donations, softly cursed under his
breath, “What a miserable fellow!
Why did he invite so many
bhikkhus if he
could not afford to provide for them
properly by himself?
Now he has to go around begging!”
Bilalapadaka 看到邻居四处募捐,
小声咒骂道:“真是个可怜的家伙!
如果他自己负担不起,为什么还要
请这么多比丘呢? 现在他必须四
处乞讨!”
19
When his neighbor came to his door,
Bilalapadaka donated only a little salt,
honey, and butter, which although
gladly accepted, were kept separately from
what the others had already given. The rich
man was confused and wondered why his
contribution was purposely kept aside. He
thought maybe his neighbor intended to
humiliate him by showing everyone how
little a man of so much had offered.
So, he sent one of his servants to
investigate.
当他的邻居来到他家门口时, Bilalapadaka
只捐赠了一点盐、蜂蜜和黄油,虽然很高兴
地接受了,但与其他人已经捐赠的东西分开
存放。富人很困惑,想知道为什么故意保留
他的捐款 在旁边。 他想他的邻居可能是想羞
辱他,向所有人展示一个如此多的人提供的
东西是多么少。 于是他派了一个仆人去调查。
20
Back at his house, the man took the things
that Bilalapadaka had donated and divided
them among the pots of rice, curries, and
sweetmeats in order to enhance their flavor.
When the servant reported this to
Bilalapadaka, Bilalapadaka still doubted
his neighbor’s true intention. So, the next
day he went to his house with a dagger
hidden under his cloak and planned to kill
his neighbor should he utter even a single
word that would put him to shame.
回到他家,男人拿走了那些Bilalapadaka
将它们捐赠并分配给一锅米饭、咖喱和甜
食,以增强他们的味道。 当仆人向比拉拉
帕达卡报告这件事时,Bilalapadaka 仍然
怀疑他的邻居的真实意图。 所以第二天,
他带着匕首去了他家在他的斗篷下,并计
划杀死他的邻居,如果他连一句话都让他
自愧不如。
21
But the man practising charity
said to the Buddha, “Venerable
Sir, the alms food is not offered to
You by me alone but with the help
of many others in the
neighborhood.
Small or large, each contribution
was given in faith and generosity,
so may we all gain equal merit.”
但行布施的人对佛说:“尊者,供
养的食物不是我一个人给您的,而
是在附近的许多人的帮助下提供的。
无论大小,每一份贡献都是出于信
心和慷慨,所以愿我们都能获得同
等的功德。”
22
Bilalapadaka became ashamed
when he heard what his
generous neighbor said to the
Buddha, for he realized then
what a great mistake he had
committed. He went and asked
his neighbor to forgive him.
Bilalapadaka 听到他慷慨的
邻居对佛陀所说的话感到羞愧
,因为他意识到自己犯了一个
多么大的错误。 他去请求他
的邻居原谅他。
请,
请原谅我!
23
When the Buddha heard Bilalapadaka’s words of remorse and
learned the reason for them, He said to the people assembled
there,
“No matter how small a good deed you may get to do, don’t think
that it is not important, for if you habitually do small deeds, in the
long run they will become big ones.”
佛陀听了 Bilalapadaka 忏悔的话,了解了忏悔的缘由,他对聚集在场的人
们说:“无论你做了一件多么微不足道的善事,不要认为它不重要,因为如
果你 习惯做小事,久而久之就会变成大事。”
24
Do not think lightly
of doing good, saying
“A little will not affect me.”
Just as a water jar is filled up
by falling rain, drop by drop,
the wise one is filled up with
merit by accumulating
it little by little.
Dhammapada Verse 122
不要轻看行善,说“一点点不会
影响我。” 就像一个水瓶被雨水
灌满,一滴一滴,智者通过一点
一点地积累功德而充满功德。法
经第 122 句
25
Don't underestimate goodness. For little by little the good gathers together
like the drops of water in a water pitcher.
Some tend to a view in which they take the good lightly, and that the virtues
practiced do not yield spectacularly good results. But this view is not correct.
The good done by a person accumulates little by little. This process
resembles the way in which falling drops fill a water pitcher little by little.
After the passage of time, the small acts of virtue accumulate until the doer
is completely filled with them.
不要低估善良。 一点一滴,美好的事物像水壶里的水滴一样聚集在一起。 有些人
倾向于认为他们轻视善行,而实践的美德不会产生惊人的好结果。 但这种观点是不
正确的。 一个人所做的善,是一点一点积累的。 这个过程类似于滴落的水滴一点
一点地填充水罐的方式。 随着时间的流逝,这些小小的善行会累积起来,直到行者
完全被这些善行所充满。
26
“Think not lightly of good,
saying, “It will not come to me.”
Drop by drop is the water pot
filled.
Likewise, the wise man,
gathering it little by little fills
himself with good.”
Dhammapada Verse 122
“不要轻看善,说:‘它不会来
找我的。一滴一滴是装满水的锅。
同样,智者,一点一点地收集它
使自己充满美好。”
法经第 122 句
The intention of this Stanza is to stress that wholesome action, however
trifling it may seem, is not to be under-estimated. Since the action yields
results in terms of happiness, even a modicum of good can be helpful.
本节的目的是强调善行,无论看起来多么微不足道,都不能被低估。
由于行动会产生幸福的结果,因此即使是一点点的好处也会有所帮助。
27
聪明的人无论多么“渺小”,都会继续做好事。
我们所做的一切善事肯定会带来喜乐与平安。
The End
结束
With Metta,
Brother
Oh Teik Bin
28
忘恩负义
的儿子们
From
The
Dhammapada
Verse
324
从
法
经
第
324
句
老婆罗门的故事
29
Once there lived in Sàvatthi an old bràhmin
who had eight lakhs in cash. (800,000 Rupees)
He had four sons; when each one of the sons
got married, he gave one lakh to each of the
sons. Thus, he gave away four lakhs.
Some time later the old man’s wife died.
His sons came to him and
looked after him very well;
in fact, they were very loving
and affectionate to him. In the course of time,
somehow, they coaxed him to give them the
remaining four lakhs. Thus, he
was left practically penniless.
曾经有一位老婆罗门住在 Sàvatthi,他有 80 万
现金。 (800,000 卢比) 他有四个儿子; 当每个
儿子结婚时,他给每个儿子10万。 因此,他放
弃了四十万。 过了一段时间,老人的妻子去世
了。 他的儿子们来到他身边,很好地照顾他。
事实上,他们非常有爱并对他深情。 随着时间
的推移,他们以某种方式哄他把剩下的 40 万给
他们。 因此,他几乎身无分文。
Savatthi or Sravasti where
the Buddha preached the
First Sermon.
Savatthi 或 Sravasti,佛陀在
此宣讲第一次布道。
30
First, he went to stay with his eldest son. After
a few days, the daughter-in-law said to him,
“Did you give any extra hundreds or thousands
of money to your eldest son? Don’t you know
the way to the houses of your other sons?
Hearing this, the old man got very angry, and
he left the eldest son’s house for the house of
his second son. The same thing happened in
the houses of all his sons. Thus, the old man
became helpless; then, taking a staff and a
bowl he went to the Buddha for protection and
advice.
首先,他去和他的大儿子住在一起。 过了几
天,儿媳对他说:“你有没有多给你大儿子几
百几千块钱? 你不知道去你其他儿子家的路
吗? 老爷子闻言大怒,离开了大儿子的家,
去了二儿子家。 同样的事情也发生在他所有
儿子的家里。 于是,老人变得无助; 然后,
他拿着一根棍子和一个碗,去佛陀那里寻求保
护和建议。
31
At the monastery, the bràhmin told the Buddha how
his sons had treated him and asked for His help.
Then the Buddha gave him some verses to
memorize and instructed him to recite them
wherever there was a large gathering of people.
The gist of the verses is this: “My four foolish sons
are like ogres. They call me ‘father, father’, but the
words come only out of their mouths and not from
their hearts. They are deceitful and scheming.
Taking the advice of their wives they have driven
me out of their houses. So, now I have to go round
begging.
Those sons of mine are worse in helping to me
than this staff of mine.”
在寺院里,婆罗门告诉佛陀他的儿子们对他的态
度,并请求他的帮助。 然后佛陀给他一些偈颂,
让他在人多的地方念诵。经文的要点是:“我的
四个愚蠢的儿子就像食人魔一样。 他们称我为
“父亲,父亲”,但这些话只是从他们的嘴里说
出来,而不是从他们的心里说出来的。 他们诡计
多端。 他们听从了他们妻子的建议,把我赶出了
他们的家。 所以,现在我不得不乞求我的那些儿
子对我的服务不如我的这个员工。” 32
When the old bràhmin recited these verses,
many people in the crowd, hearing him, went wild
with rage at his sons and some even threatened to
kill them. At this, the sons became frightened and
knelt down at the feet of their father and asked for
pardon. They also promised that starting from that
day they would look after their father properly and
would respect, love and honour him. Then, they
took their father to their houses; they also warned
their wives to look after their father well or else
they would be beaten to death. Each of the sons
gave the father a length of cloth and sent every day
a food-tray to the father. The bràhmin old man
became healthier than before and soon gained
some weight.
当老婆罗门念诵这些偈颂时,人群中的许多人听
到他的话,对他的儿子们大发雷霆,有些人甚至
威胁要杀了他们。 这下,儿子们吓坏了,跪在父
亲脚下求饶。 他们还承诺,从那天开始,他们会
好好照顾他们的父亲,尊重、爱护和尊重他。 然
后,他们带着父亲回家; 他们还警告妻子要照顾
好父亲,否则会被打死。 每个儿子都给了父亲一
块布,每天送一个食物盘给父亲。 婆罗门老人比
以前更健康了,体重也很快增加了一些。
33
The old man realized that he
had been showered with these
benefits on account of the
Buddha. So, he went to the
Buddha and humbly requested
Him to accept two food-trays
out of the four he was receiving
every day from his sons. Then
he instructed his sons to send
two food-trays to the Buddha.
老人意识到他是因为佛陀的缘故而得到了
这些好处。 于是,他去见佛陀,谦卑地请
佛陀接受他儿子每天从他那里收到的四个
食物盘中的两个。 然后他指示他的儿子们
将两个食物盘送给佛陀。
34
One day, the eldest son invited the
Buddha to his house for alms-food. After
the meal, the Buddha gave a discourse
on the benefits to be gained by looking
after one’s parents. Then He related to
them the story of the elephant called
Dhanapàla, who looked after his parents.
Dhanapàla when captured pined for the
parents who were left in the forest.
At the end of the discourse, the old
Bràhmin as well as his four sons and
their wives attained the First Stage of
Sainthood.
一日,长子请佛到他家供养。 饭后,佛陀开
示了照顾父母的好处。 然后他向他们讲述了
一头名叫 Dhanapàla 的大象的故事,它照顾
他的父母。 Dhanapàla 被捕时为留在森林中
的父母而思念。开示结束时,老婆罗门和他
的四个儿子和他们的妻子都获得了第一圣果。
35
如 象 名财 护 ,
兴 液 暴难 制 ,
系 缚 不 少食 ,
惟 念 于象 林 .
法经第 324 节
It is difficult to restrain the
elephant Dhanapala in deep rut,
even though he is chained. He
doesn't even eat a bite because
he longs for the elephant forest.
Dhammapada Verse 324
Explanation on Verse 324
The elephant, Dhanapàla, deep in rut
and uncontrollable, in captivity did not eat a
morsel as he yearned for his native forest (i.e.
longing to look after his parents).
第 324 节的解释
大象 Dhanapàla 陷入了深深的车辙,无法控制,被囚禁的他一口不吃,
因为他渴望他的家乡森林(他渴望照顾他的父母)。
36
佛法反思
“I tell you, monks, there are two people who are not easy to repay.
Which two?
Your mother & father. Even if you were to carry your mother on one shoulder & your
father on the other shoulder for 100 years, and were to look after them …
you would not still have repaid your parents.”
(Anguttara Nikaya 2.31)
“我告诉你们,比丘们,有两个人不容易报应。 哪两个?你的爸爸妈妈。 即使你把你的母亲和
你的父亲放在另一肩上100年,并且要照顾他们……你也不会以这种方式支付或回报
你的父母。”
“Monks, these two people are hard to find in the world. Which two? The one who is first
to do a kindness, and the one who is grateful for a kindness done and feels obligated to
repay it. These two people are hard to find in the world.”
( Dullabha Sutta AN 2:118 )
“比丘,这两个人,世间难求。 哪两个? 第一个做善事的人,以及对所做的善事心存
感激并感到有义务回报的人。 这两个人在世界上很难找到。”
“Gratitude and Filial Piety must be practiced
to be free from all remorse, guilt and mental dis-ease.”
“感恩孝道一定要修炼摆脱所有的悔恨、内疚和不安的心。”
Do not forget the important teaching: “You Reap What You Sow.”
不要忘记重要的教导:“你种下什么,收获什么。” 37
* I am grateful for the life I’m living.
* I am grateful for the blessings in my life, both big and
small.
* I am grateful to my family, my teachers and kind friends.
* I am grateful to be able to learn, understand and practice
the Dhamma.
* I am grateful to be able to seek refuge in the Triple Gem.
*我很感激我现在的生活。*我很感激我生命中的祝福,无
论大小。* 我感谢我的家人、老师和友善的朋友。
* 我很感激能够学习、理解和修行佛法。
* 我很庆幸能够皈依三宝。
With Metta,
Bro. Oh Teik Bin
The End 结束 38
流浪的心灵
心烦意乱的和尚
From
The
Dhammapada
Verse
37
从
法
经
第
37
句
39
The mind which is
formless wanders far and
moves about alone, lying
in a cave.
Those who subdue the
mind will be free from the
bonds of Mara.
Dhammapada Verse 37
While residing at the Jetavana Monastery,
the Buddha spoke this verse,
with reference to the nephew
of the monk Saïgharakkhita.
佛陀住在只园寺时,说这节经文是指僧侣
Saïgharakkhita的侄子。
无形心远行,独行,
卧于山洞。 吨降伏心
者,将解脱魔枷锁。
法经37句
40
Once there lived in Sàvatthi a senior monk
by the name of Saïgharakkhita. When his
sister gave birth to a son, she named the
child after the monk, and he came to be
known as Saïgharakkhita Bhàgineyya.
The nephew Saïgharakkhita, in
due course, was admitted into the Sangha.
While the young monk was staying in a
village monastery, he was offered two sets
of robes, and he intended to offer one to his
uncle, monk Saïgharakkhita.
曾有一位名叫 Saïgharakkhita 的高级比丘住在
Sàvatthi。 当他的妹妹生下一个儿子时,她以
僧人的名字给孩子取名,他被称为
Saïgharakkhita Bhàgineyya。 侄子
Saïgharakkhita,在顺理成章,被接纳为僧团。
当这位年轻的僧人待在一个乡村寺院时,他得到
了两套袈裟,他打算将一套供奉给他的叔叔,僧
侣Saïgharakkhita。
Savatthi or Sravasti where
the Buddha preached the
First Sermon.
Savatthi 或 Sravasti,佛陀在
此宣讲第一次布道。
41
At the end of the rainy season, he went
to his uncle to pay respect to him and
offered the robe to the monk.
But the uncle declined to accept the robe,
saying that he had enough. Although he
repeated his request, the monk would
not accept it. The young monk felt
disheartened and thought
that since his uncle was so unwilling to
share the requisites with him, it would be
better for him to leave the Sangha and
live the life of a layman.
雨季结束时,他去见他的叔叔,向他供奉袈
裟。但是,叔叔拒绝接受长袍,说他受够了。
虽然他再三请求,但和尚并没有接受。
小和尚心灰意冷,心想既然他的叔叔不愿意
与他分享必需品,他最好离开僧伽和过着俗
人的生活。
42
From that point, his mind wandered and a train of
thoughts followed. He thought that after leaving the
Sangha he would sell the robe and buy a she-goat;
that the she-goat would breed quickly and soon he
would make enough money to enable him to marry;
his wife would give birth to a son. He would take
his wife and child in a small cart to visit his uncle
at the monastery. On the way, he would say that he
would carry the child; she would tell him to drive
the cart and not to bother about the child. He would
insist and grab the child from her; between them
the child would fall on the cart-track and the wheel
would pass over the child. He would get so furious
with his wife that he would strike her with the
goading-stick.
从那一刻起,他的思绪飘忽不定,随之而来的是一连串
的思绪。 他想,离开僧团后,他会卖掉袈裟,买一只母
山羊; 母山羊会很快繁殖,很快他就会赚到足够的钱让
他结婚; 他的妻子会生一个儿子。 他会用小推车带着
妻子和孩子去寺院拜访他的叔叔。 在路上,他会说他会
带着孩子; 她会告诉他开车,不要为孩子操心。 他会
坚持并从她手中抢走孩子; 在他们之间,孩子会跌倒在
手推车的轨道上,轮子会越过孩子。 他会对他的妻子大
发雷霆,以至于他会用鞭子打她。
43
At that time, he was fanning the Thera with
a palmyra fan, and he absentmindedly
struck the head of the Thera with the fan.
The Thera, knowing the thoughts of the
young bhikkhu, said, "You were unable to
beat your wife; why have you beaten an old
bhikkhu?" Young Saïgharakkhita was very
much surprised and embarrassed at the
words of the old bhikkhu; he also became
extremely frightened. So, he fled. Young
bhikkhus and novices of the monastery
chased him and finally took him to the
presence of the Buddha.
那时他正在用扇子扇扇西拉,心不在焉地
用扇子敲打着西拉的脑袋。 长老知道年轻
比丘的想法,说:“你打不过你的妻子,
为什么要打老比丘?” 年轻的僧伽罗基多
对老比丘的话感到非常惊讶和尴尬。
他也变得非常害怕。 于是他逃走了。
年轻的比丘和寺院的沙弥追着他,
最后把他带到佛陀面前。
44
When told about the whole
episode, the Buddha said that
the mind has the ability to think
of an object even though it
might be far away, and that one
should strive hard for liberation
from the bondage of passion, ill
will and ignorance.
当讲述整个事件时,
佛陀说心有能力去想一个目标,
即使它可能很远,
并且应该努力从激情、
恶意和无明的束缚中解脱出来。
45
Then the Buddha spoke in verse
as follows:
Verse 37: The mind wanders far and
moves about alone: it is non-
material; it lies in the cave
(chamber) of the heart. Those who
control their mind will be free from
the bonds of Mara.
At the end of the discourse
the young bhikkhu
attained Sotapatti Fruition.
然后佛陀在偈语中说:第 37 节:
心远游,独行:它是非物质的;
它位于心脏的洞穴(室)中。
那些能够控制自己的思想的人将摆
脱魔的束缚。在开示结束时,
年轻的比丘证得索达巴帝果。
The mind which is formless wanders
far and moves about alone,
lying in a cave.
Those who subdue the mind will be
free from the bonds of Mara.
Dhammapada Verse 37
无形心远行,独行,卧于山洞。
吨降伏心者,将解脱魔枷锁。
法经37句
46
Far-ranging, solitary,
Incorporeal and hidden
Is the mind.
Those who restrain it
Will be freed of Māra’s bonds.
Dhammapada Verse 37
(translated by Gil Fronsdal)
远方,孤独,无形
的和隐藏的是头脑。
抑制它的人将摆脱
魔王的束缚。
法经37句
(由 Gil Fronsdal 翻 )
47
This verse points out
that our minds are
mysterious. We can’t
locate our mind with
our hands or eyes,
and yet we know that
it’s at work all the
time, even while we
sleep. The mind is
what we train when we
practice mindfulness;
we can know that we
know and
what we know.
这节经文指出我们
的心是神秘的。 我
们无法用手或眼睛
定位我们的思想,
但我们知道它一直
在工作,即使在我
们睡觉的时候也是
如此。 心是我们练
习正念时所训练的;
我们可以知道我们
知道以及我们知道
什么。
对第 37 节的反思
48
The mind can be restrained not only through meditation
practice, but also by undertaking the training precepts
(harmlessness, generosity, sensual/sexual restraint,
truthfulness, and sobriety). When we actively manage our
actions and words, we are strongly influencing our minds.
Each time we substitute a kind word or deed for a less kind
one, we are smoothing out a rough patch in our minds; we
are subduing our baser instincts. By choosing to monitor
our words, looking for the flaws the Buddha pointed out
(untruthful, divisive, harsh, or silly speech), we are refining
our minds, which in turn supports the refinement of our
actions and thoughts.
不仅可以通过禅修来抑制心,还可以通过修持
戒律(无害、布施、感官/性的克制、真实和清
醒)来克制心。 当我们积极地管理自己的言行
时,我们正在强烈地影响我们的思想。 每次我
们用善意的言行代替不那么善意的言行,我们
都在抹平我们头脑中的一块粗糙的地方。 我们
正在抑制我们的本能。 通过选择监控我们的言
语,寻找佛陀指出的缺陷(不真实、分裂、刺
耳或愚蠢的言论),我们正在修炼我们的心,
而这反过来又支持我们的行为和思想的修炼。
对第 37 节的反思
49
Through this process, our wisdom is strengthened,
so, it can support us more and more consistently.
As our wisdom and moral behavior improve, we are freeing ourselves from
“Māra’s bonds”, all the things that hold us back, that keep us in the grip of
our greed, hatred, and delusion. If we look for it, we can see how this
operation works – when it does and when it doesn’t –
and can choose with more and more care.
通过这个过程,我们的智慧得到了加强,
因此它可以越来越持续地支持我们。随
着我们的智慧和道德行为的提高,我们
正在从“魔王的束缚”中解脱出来,所
有阻碍我们前进的事物,使我们陷入贪、
瞋、痴的控制之中。 如果我们寻找它,
我们可以看到这个操作是如何工作的—
—什么时候可以,什么时候不可以——
并且可以越来越谨慎地选择。
对第 37 节的反思
50
5 种去除方法
分心的想法
From Majjhima Nikaya 20
从 Majjhima Nikaya 20
In summary, Buddha taught the monks five ways to remove distracting thoughts.
Should evil unwholesome thoughts associated with greed, hatred and delusion
arise in them , they should:
总而言之,佛陀教导了比丘五种去除杂念的方法。 如果与贪、瞋、
痴相关的邪恶不善念头生起,他们应该:
1 Give attention to thoughts that are wholesome and associated with generosity, loving kindness
and wisdom.
1 关注与布施、慈悲和智慧相关的健康思想。
2 Examine the dangers associated with the unwholesome thoughts and abandon them.
2 检查与不善念相关的危险并放弃它们。
3 Forget those unwholesome evil thoughts and should not give attention to them.
3 忘掉那些不善的恶念,不要理会它们。
4 Give attention to stilling the thought-formations of those evil unwholesome thoughts.
4 注意使那些不善恶念的心行止息。
5 With determination, clenching the teeth, he should beat down and constrain those evil
thoughts.
5 以决心,咬紧牙关,打倒和克制那些恶念。 51
每一次正念学习 “法句经”,愿我们早日证得苦灭。
The End
结束 52
只有非仇恨才能克服仇恨
Kali Yakkhina 的故事
法句经第15节
53
Hatred is never appeased
or defeated by hatred in
this world.
By non-hatred and loving-
kindness (Metta) alone is
hatred overcome.
This is an ancient and
Eternal Law.
Dhammapada Verse 5
Gandhakuti Or Buddha's Hut In
Jetavana Monastery, Savatthi,
Uttar Pradesh, India
While residing at the Jetavana
Monastery in Sàvatthi, the
Buddha spoke this verse, with
reference to a certain woman
who was barren and another
capable of bearing a child.
54
Once there lived a householder,
whose wife was barren.
Being unable to bear a child
and afraid that she would be
mistreated by her husband
and her mother-in-law, she
arranged for her husband to marry
another woman. But on
two occasions, as soon
as she knew the second wife was
pregnant, the barren wife
gave her food mixed with drugs
causing her to have a miscarriage.
从前有一个户主,他的妻子不能生育。无法
生育并担心她会她受到丈夫和婆婆的虐待安
排她的丈夫与另一个女人结婚。 但在有两
次,不孕的妻子在知道第二任妻子怀孕后,
就给她掺了药物的食物,导致她流产。
2nd Wife
1st Wife
Food mixed with
Drugs
食物与药物混合
第一任妻子
第二任妻子
55
On her third pregnancy,
the pregnant wife kept it to herself
without informing the barren wife.
But when the latter came to know
about it, she again caused
an abortion. Eventually the second
wife died in childbirth.
Before her death, the unfortunate
woman was filled with hatred and
vowed vengeance on the barren wife
and her future offspring.
Thus a feud started.
It went on for many lives.
2nd Wife Died at
Childbirth
第三次怀孕时,怀孕的妻子把这件事保
密了,没有通知不育的妻子。但当后者
知道这件事后,她又引起了堕胎。 最终
第二任妻子难产而死。这位不幸的女人
临死前充满了仇恨,发誓要为不育的妻
子和她未来的后代报仇。 于是一场世仇
开始了。 它持续了很多世。
第二任妻子难产时去世
56
Among their later existences the two were reborn as a
hen and a female cat; a doe and a leopard. Each time
they were after each other’s offspring, creating more
and more hatred between themselves. Finally they
were reborn as the daughter of a nobleman in
Sàvatthi and a female evil spirit, an ogress.
One day she (Kàli Yakkhinã) was in furious pursuit of
the nobleman’s daughter and her baby. When this
lady heard that the Buddha was giving a religious
discourse at the Jetavana Monastery, she fled to Him
and placed her baby at His feet for protection.
The evil spirit was prevented from entering the
Monastery. The ogress was later called in and both
the lady and the evil spirit were admonished by the
Buddha.
在他们后来的世间,两人投生为一只母鸡和一只母猫。
一只母鹿和一只豹子。 他们每次都在追逐对方的后代,
彼此之间的仇恨越来越深。 最后,她们投生为舍卫城一
位贵族的女儿和一位女恶灵(女妖)的女儿。有一天,
她(Kàli Yakkhinã)疯狂地追捕贵族的女儿和她的孩子。
当这位女士听说佛陀正在只园寺说法时,她逃到佛陀身
边,并将她的孩子放在佛陀的脚下寻求保护。邪灵被阻
止进入修道院。 后来,妖女被请了来,佛陀对这位女士
和恶鬼都进行了训诫。
57
The Buddha told them
about their past trouble as rival wives
and how they had been harboring
hatred towards each other.
They were made to see
that hatred could only cause more
hatred, and that it could
only cease through friendship, loving-
kindness (Metta), understanding, and
goodwill. Both realized their mistake,
and on the admonition of the Buddha,
made their peace with each other.
佛陀告诉他们讲述她们过去作为竞争对
手妻子的麻烦,以及她们如何彼此怀恨
在心。 他们被逼去看仇恨只会引起更
多的仇恨,并且可能只有通过友谊、慈
心(Metta)、理解和善意才能停止。
两人都认识到了自己的错误,并在佛陀
的劝告下,彼此和解了。
58
The Buddha then requested
the woman to hand over
her son to the evil spirit. Fearing for the
safety of her son, she hesitated, but because
of her devotion and confidence in the
Buddha she did hand over her son.
The child was warmly received by the evil
spirit. After kissing and caressing the child
tenderly like her own son, she
handed back the child to his mother.
As a result, there was no more hatred.
佛陀随即要求女子交出她的儿子给恶灵。 由于
担心儿子的安全,她犹豫了,但由于她对佛陀
的虔诚和信心,她还是交出了儿子。孩子受到
了邪灵的热情接待。 在像亲生儿子一样温柔地
亲吻和爱抚孩子后,她将孩子交还给他的母亲。
如此一来,便不再有仇恨了。
59
The lady and the ogress felt great remorse for their
past actions and asked each other for forgiveness.
In that way, after so many lifetimes of rivalry and
hatred for each other, they finally made peace
with each other.
女士和女妖对自己过去的行为感到非常悔恨,并请求对
方的原谅。 就这样,经过了多少生的争斗和仇恨,他们
终于和好了。
60
Hatred is never appeased or
defeated by hatred in this world.
By non-hatred and loving-
kindness (Metta) alone
is hatred overcome.
This is an ancient and Eternal Law.
Dhammapada Verse 5
Explanatory Notes and Commentary on Verse 5 第 5 节的注释和评论
Trying to conquer hatred through hatred never succeeds. The way of overcoming hatred
through non-hatred and Metta is eternally effective. This is eternal wisdom.
Quarrels can never come to an end by quarrelling. War can never end through further
wars. Enmity never ends by returning enmity for enmity. Only by giving up anger,
enmity, quarrelling and wars can these evils be stopped. It is through friendliness,
goodwill, Metta, understanding and forgiving
that all the suffering of anger and hatred will end.
在这个世界上,仇恨永远不会被仇恨所平
息或击败。 唯有不嗔恨和慈心(Metta)
才能克服嗔恨。
这是一条古老而永恒的法则。
试图通过仇恨来征服仇恨永远不会成功。 通过非仇恨和慈心来克服仇恨的方法是永远有效的。 这是永恒的
智慧。争吵永远不能通过争吵来结束。 战争永远不会通过进一步的战争而结束。 仇恨永远不会以以牙还牙
而结束。 只有放弃愤怒、敌意、争吵和战争,才能制止这些罪恶。 只有通过友善、善意、慈悲、理解和宽
恕,所有愤怒和仇恨的痛苦才会结束。
61
The contents of the Dhamma Verse were taken from “Treasury of Truth”
by Ven. W Sarada Maha Thero
With Metta,
Bro. Oh Teik Bin
The End 结束
In Aṅguttara Nikāya 2.19, the Buddha says: 在《增支部》2.19 中,佛陀说道:
It is possible to give up the unskillful [i.e., greed, hatred, and delusion]. If it wasn’t
possible, I wouldn’t say: ‘Give up the unskillful.’
But it is possible, and so I say: ‘Give up the unskillful.’
And if giving up the unskillful led to harm and suffering, I would not say: ‘Give up
the unskillful.’ But giving up the unskillful leads to welfare and happiness,
so, I say: ‘Give up the unskillful.’
放弃不善巧[即贪、瞋、痴]是可能的。 如果不可能,我不会说:“放弃不善巧。”但这是可能的,
所以我说:“放弃不善巧。”如果放弃不善巧会带来伤害和痛苦,我不会说:“放弃不善巧。”但
是放弃不善巧会带来福利和快乐,所以我说:“放弃不善巧。”
62

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  • 2. CONTENTS 内容 I The Story of Khema Theri Khema Theri 的故事 1 Video 视频 https://www.youtube.com/watch?v=8-oh1trE8s4 II The Story of Bilalapadaka Bilalapadaka 的故事 16 Video 视频 https://www.youtube.com/watch?v=NfSNBf0Kltk III The Ungrateful Sons 忘恩负义 的儿子们 29 Video 视频 https://www.youtube.com/watch?v=VguDzu6YLYk IV The Wandering Mind 流浪的心灵 39 Video 视频 https://www.youtube.com/watch?v=cTU3eR2VWQQ V Hatred is Overcome only by Non-Hatred 只有非仇恨才能克服仇恨 53 Video 视频 https://www.youtube.com/watch?v=SFDmi9EpvE8 Note: Hokkien Narration for Videos 注:视频有闽南语旁白
  • 4. Khema was born into a royal family from the land of Magadha, India. She was extremely beautiful and fair. When she reached an appropriate age, she became one of the chief consorts of King Bimbisara. King Bimbisara was a Sotapanna, a stream-enterer and a dedicated Buddhist. He donated his own bamboo grove to the Sangha. With great respect, he looked after the monks. Khema 出生于印度摩揭陀国的一个皇室家庭。她非常美丽和白皙。 当她到 了适当的年龄时,她成为了宾比萨拉国王的主要妃子之一。 毗毗沙罗王是 一位 Sotapanna、一位入流者和一位虔诚的佛教徒。 他将自己的竹林捐赠 给僧团。 他非常尊重地照顾僧侣。 2
  • 5. Even though Khema was married to a devout Buddhist and heard marvelous things about the Buddha, she was afraid to see Him. She identified herself as a very beautiful person and was concerned that the Buddha would fault her for her vanity, embarrassing her in front of others. So, everyday, she would watch as many servants and attendants carried trays, platters of food, and other offerings to the Sangha. 尽管赫玛嫁给了一位虔诚的佛教徒,并且听说了有关佛陀的奇妙事迹,但她还是害 怕见到他。 她认为自己是一个非常美丽的人,担心佛陀会因为她的虚荣心责备她, 让她在别人面前丢脸。所以,每天,她都会看到许多仆人和侍从端着托盘、食物和 其他供品给僧团。 3
  • 6. King Bimbisara was very ashamed that even though he was the King and a chief patron of the Buddha, his main consort would not visit the Buddha. This caused him considerable stress. King Bimbisara came up with a plan. He hired a group of singers to position themselves near Khema’s window and sing about the beauty, peacefulness and harmony in the Bamboo Grove Monastery. 毗毗娑罗王很惭愧,虽然他是国王,是佛陀的首席护法,但他的正妃却不去 拜访佛陀。 这给他带来了很大的压力。宾比萨拉国王想出了一个计划。 他 聘请了一群歌手将自己定位在Khema的窗户附近,并在Bamboo Grove Monastery中唱出美丽,宁静与和谐。 4
  • 7. Since Khema loved the beauty of nature, she decided to visit the Bamboo Grove. Khema dressed in her finest clothes and adornments. Upon arriving at the Bamboo Grove Monastery she was astonished at its beauty and majesty. Owing to the aura of a supreme Buddha, she was especially drawn to the hall where the Buddha was preaching. 由于Khema喜欢大自然的美丽,她决定参观竹林。 Khema 穿 着她最好的衣服和装饰品。 到了竹林寺,她就被它的美丽和威 严所震撼。由于无上佛的气息,她特别被佛陀开示的大殿所吸 引。 5
  • 8. The Buddha, reading her thoughts, used his psychic powers to conjure a perfectly beautiful young woman sitting beside him fanning him. Khema was entranced by the woman’s beauty. She thought, “I have never seen anyone so beautiful in all my life. I do not have even a fraction of this woman’s beauty. People say the Buddha disparages beauty, but surely they are mistaken.” 佛陀读懂了她的想法,用他的神通召唤了一个完美的年轻女子坐在他身边为 他扇风。Khema 被女人的美丽迷住了。 她想,“我这辈子都没见过这么漂 亮的人。 我连这个女人的美貌都没有。 人说佛贬美,实是误会。” 6
  • 9. Then, suddenly, before her very eyes, Khema watched as the beautiful woman aged. She changed from a vibrant youth into a middle aged woman, and then into an old woman with wrinkled skin, gray hair and broken teeth. Finally, the old woman fell lifelessly to the floor. Khema was shocked. 然后,突然,在她的眼前,Khema看着美丽的女人变老了。她从一个充满 活力的青年变成了一个中年妇女,再到一个皮肤皱巴巴、头发灰白、牙齿断 掉的老妇人。最后,老妇人毫无生气地倒在了地上。 凯玛惊呆了。 7
  • 10. She thought, “If someone who possesses that much more beauty than me will eventually become that lifeless husk, what will happen to me? I will surely share that same fate.” The Buddha read her mind and said, “Khema, behold this mass of elements. It is diseased, impure and always decaying. Filthy liquids constantly trickle and ooze out of it. Only fools would desire such a thing.” 她想:“如果一个比我拥有那么多美丽的人,最终会变成那个死气沉沉的躯壳,我 会怎么样? 我一定会分享同样的命运。”佛陀读懂了她的心意并说:“Khema,看 这大量的元素。 它是病态的、不纯的并且总是腐烂的。 肮脏的液体不断地涓涓细流 并从中渗出。 只有傻瓜才会想要这样的东西。” 8
  • 11. Khema internalized the Buddha’s teachings. Instead of thinking of others as fools, she saw that she was the real fool. All this time, she considered her body to be pure, beautiful and desirable. But now, she acknowledged that she had personal evidence of how dirty her body really was. Each and every day she had to clean it and dispose of the waste that came out of it. Khema 内化了佛陀的教义。 她没有把别人当傻子,而是看到自己才是真正 的傻子。 一直以来,她都认为自己的身体是纯洁、美丽和令人向往的。 但 现在,她承认她有个人证据证明她的身体真的有多脏。 她每天都必须清理 它并处理掉它产生的废物。 9
  • 12. Yet, until now, she chose to ignore this truth and pretend that her body was pure, precious and desirable. She released her attachment to that fallacy and accepted the obvious truth that she had already known. This release established her as a Sotapanna. (One who has attained the First Stage of Sainthood.) The Buddha, sensing that she had become a Sotapanna, but knowing that she had the potential for further enlightenment, continued his sermon. 然而,直到现在,她还是选择了无视这个事实,假装自己的身体是纯洁的、珍贵的、 令人向往的。她释放了对那个谬论的执着,接受了她已经知道的显而易见的事实。 此版本确立了她作为 Sotapanna 的身份。佛陀察觉到她已成为一名空行者,但知道 她有进一步证悟的潜力,继续他的布道。 10
  • 13. He said, “The wise will cut off their attachment to lust and become indifferent to the pleasures they have renounced.” Khema further internalized this teaching. Her desires did not lead to true pleasure. They led to suffering. Nothing that she desired was permanent. Nothing that she desired led purely to pleasure. Everything included suffering. 他说:“智者会断掉对贪欲的执着,对他们已经放弃的快乐变得漠不关 心。”Khema 进一步内化了这一教义。 她的欲望并没有带来真正的快乐。 他们导致痛苦。 她想要的一切都不是永恒的。她想要的任何东西都不会带 来纯粹的快乐。 一切都包括苦难。 无常 附件引线到受苦 11
  • 14. Nothing that she desired was truly under her power to control. Therefore, attachment to desires would lead her not to pleasure but to true suffering. With this understanding, she released all desires and became an Arahant, a fully liberated being. Khema, now an arahant, had unlocked her full potential and spiritual prowess she developed over many lives. 她想要的一切,都不是真正在她的掌控之下。 因此,对欲望的执着不会导致她走向 快乐,而是走向真正的痛苦。有了这个了解,她释放了所有的欲望,成为了一个阿 罗汉,一个完全解脱的人。 Khema,现在是一位阿罗汉,释放了她全部的潜力和精 神力量她在许多生命中发展。 Suffering 痛苦 Impermanence 无常 Non-Self 无我 12
  • 15. With her new abilities unlocked, she used her wisdom to discern that being an arahant she would renounce her worldly life and seek ordination. She returned to King Bimbisara and told him that she had now become an Arahant after hearing the Buddha’s sermons. King Bimbisara was very happy for her and gave her permission to join the order of nuns. 随着她的新能力的解锁,她用她的智慧辨别作为一个阿罗汉,她将放弃她的 世俗生活并寻求出家。她回到毗毗娑罗王那里,告诉他在听了佛陀的开示后, 她现在已经成为阿罗汉了。 毗毗娑罗王为她感到非常高兴,准许她加入修 女的行列。 13
  • 16. Khema returned to the order of nuns and received a proper ordination from both the Sangha of monks and the Sangha of nuns. Khema Theri, along with Uppalavanna Theri, were known as the foremost of all nuns. Khema Theri was known as the foremost of all nuns in wisdom, much like the Venerable Sariputta was among monks. Khema 回到尼姑的秩序并接受了适当的戒律出自僧众僧伽和尼姑僧 伽。Khema Theri 和 Uppalavanna Theri 被称为所有修女中最重要 的。Khema Theri 被认为是所有尼姑中最智慧的,就像 Sariputta 尊 者在僧侣中一样。 14
  • 19. One of the men in Bilalapadaka’s neighborhood liked to do charitable deeds. One day, he arranged to have the Buddha and his disciples over to his house for a meal. Being a generous person, he wished to give everyone a chance to share the joy and merit of giving and so invited all of his neighbors to join in, even the rich but selfish Bilalapadaka. Bilalapadaka附近的一名男子喜欢做 慈善。 有一天,他安排佛陀和他的 弟子到他家吃饭。作为一个慷慨的 人,他希望让每个人都有机会分享 给予的喜悦和功德,因此邀请他所 有的邻居加入,甚至是富有但自私 的Bilalapadaka。 Selfish, Rich man 自私的有钱人 17
  • 20. The day before the merit- making event was to take place, the promoter of charity bustled from house to house, happily collecting whatever food his neighbors wished to contribute towards the meal. 做功德活动的前一天,慈善 的发起人挨家挨户地走来走 去,兴高采烈地收集邻居们 希望为这顿饭捐出的任何食 物。 18
  • 21. Bilalapadaka, upon seeing his neighbor going around for donations, softly cursed under his breath, “What a miserable fellow! Why did he invite so many bhikkhus if he could not afford to provide for them properly by himself? Now he has to go around begging!” Bilalapadaka 看到邻居四处募捐, 小声咒骂道:“真是个可怜的家伙! 如果他自己负担不起,为什么还要 请这么多比丘呢? 现在他必须四 处乞讨!” 19
  • 22. When his neighbor came to his door, Bilalapadaka donated only a little salt, honey, and butter, which although gladly accepted, were kept separately from what the others had already given. The rich man was confused and wondered why his contribution was purposely kept aside. He thought maybe his neighbor intended to humiliate him by showing everyone how little a man of so much had offered. So, he sent one of his servants to investigate. 当他的邻居来到他家门口时, Bilalapadaka 只捐赠了一点盐、蜂蜜和黄油,虽然很高兴 地接受了,但与其他人已经捐赠的东西分开 存放。富人很困惑,想知道为什么故意保留 他的捐款 在旁边。 他想他的邻居可能是想羞 辱他,向所有人展示一个如此多的人提供的 东西是多么少。 于是他派了一个仆人去调查。 20
  • 23. Back at his house, the man took the things that Bilalapadaka had donated and divided them among the pots of rice, curries, and sweetmeats in order to enhance their flavor. When the servant reported this to Bilalapadaka, Bilalapadaka still doubted his neighbor’s true intention. So, the next day he went to his house with a dagger hidden under his cloak and planned to kill his neighbor should he utter even a single word that would put him to shame. 回到他家,男人拿走了那些Bilalapadaka 将它们捐赠并分配给一锅米饭、咖喱和甜 食,以增强他们的味道。 当仆人向比拉拉 帕达卡报告这件事时,Bilalapadaka 仍然 怀疑他的邻居的真实意图。 所以第二天, 他带着匕首去了他家在他的斗篷下,并计 划杀死他的邻居,如果他连一句话都让他 自愧不如。 21
  • 24. But the man practising charity said to the Buddha, “Venerable Sir, the alms food is not offered to You by me alone but with the help of many others in the neighborhood. Small or large, each contribution was given in faith and generosity, so may we all gain equal merit.” 但行布施的人对佛说:“尊者,供 养的食物不是我一个人给您的,而 是在附近的许多人的帮助下提供的。 无论大小,每一份贡献都是出于信 心和慷慨,所以愿我们都能获得同 等的功德。” 22
  • 25. Bilalapadaka became ashamed when he heard what his generous neighbor said to the Buddha, for he realized then what a great mistake he had committed. He went and asked his neighbor to forgive him. Bilalapadaka 听到他慷慨的 邻居对佛陀所说的话感到羞愧 ,因为他意识到自己犯了一个 多么大的错误。 他去请求他 的邻居原谅他。 请, 请原谅我! 23
  • 26. When the Buddha heard Bilalapadaka’s words of remorse and learned the reason for them, He said to the people assembled there, “No matter how small a good deed you may get to do, don’t think that it is not important, for if you habitually do small deeds, in the long run they will become big ones.” 佛陀听了 Bilalapadaka 忏悔的话,了解了忏悔的缘由,他对聚集在场的人 们说:“无论你做了一件多么微不足道的善事,不要认为它不重要,因为如 果你 习惯做小事,久而久之就会变成大事。” 24
  • 27. Do not think lightly of doing good, saying “A little will not affect me.” Just as a water jar is filled up by falling rain, drop by drop, the wise one is filled up with merit by accumulating it little by little. Dhammapada Verse 122 不要轻看行善,说“一点点不会 影响我。” 就像一个水瓶被雨水 灌满,一滴一滴,智者通过一点 一点地积累功德而充满功德。法 经第 122 句 25
  • 28. Don't underestimate goodness. For little by little the good gathers together like the drops of water in a water pitcher. Some tend to a view in which they take the good lightly, and that the virtues practiced do not yield spectacularly good results. But this view is not correct. The good done by a person accumulates little by little. This process resembles the way in which falling drops fill a water pitcher little by little. After the passage of time, the small acts of virtue accumulate until the doer is completely filled with them. 不要低估善良。 一点一滴,美好的事物像水壶里的水滴一样聚集在一起。 有些人 倾向于认为他们轻视善行,而实践的美德不会产生惊人的好结果。 但这种观点是不 正确的。 一个人所做的善,是一点一点积累的。 这个过程类似于滴落的水滴一点 一点地填充水罐的方式。 随着时间的流逝,这些小小的善行会累积起来,直到行者 完全被这些善行所充满。 26
  • 29. “Think not lightly of good, saying, “It will not come to me.” Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little fills himself with good.” Dhammapada Verse 122 “不要轻看善,说:‘它不会来 找我的。一滴一滴是装满水的锅。 同样,智者,一点一点地收集它 使自己充满美好。” 法经第 122 句 The intention of this Stanza is to stress that wholesome action, however trifling it may seem, is not to be under-estimated. Since the action yields results in terms of happiness, even a modicum of good can be helpful. 本节的目的是强调善行,无论看起来多么微不足道,都不能被低估。 由于行动会产生幸福的结果,因此即使是一点点的好处也会有所帮助。 27
  • 32. Once there lived in Sàvatthi an old bràhmin who had eight lakhs in cash. (800,000 Rupees) He had four sons; when each one of the sons got married, he gave one lakh to each of the sons. Thus, he gave away four lakhs. Some time later the old man’s wife died. His sons came to him and looked after him very well; in fact, they were very loving and affectionate to him. In the course of time, somehow, they coaxed him to give them the remaining four lakhs. Thus, he was left practically penniless. 曾经有一位老婆罗门住在 Sàvatthi,他有 80 万 现金。 (800,000 卢比) 他有四个儿子; 当每个 儿子结婚时,他给每个儿子10万。 因此,他放 弃了四十万。 过了一段时间,老人的妻子去世 了。 他的儿子们来到他身边,很好地照顾他。 事实上,他们非常有爱并对他深情。 随着时间 的推移,他们以某种方式哄他把剩下的 40 万给 他们。 因此,他几乎身无分文。 Savatthi or Sravasti where the Buddha preached the First Sermon. Savatthi 或 Sravasti,佛陀在 此宣讲第一次布道。 30
  • 33. First, he went to stay with his eldest son. After a few days, the daughter-in-law said to him, “Did you give any extra hundreds or thousands of money to your eldest son? Don’t you know the way to the houses of your other sons? Hearing this, the old man got very angry, and he left the eldest son’s house for the house of his second son. The same thing happened in the houses of all his sons. Thus, the old man became helpless; then, taking a staff and a bowl he went to the Buddha for protection and advice. 首先,他去和他的大儿子住在一起。 过了几 天,儿媳对他说:“你有没有多给你大儿子几 百几千块钱? 你不知道去你其他儿子家的路 吗? 老爷子闻言大怒,离开了大儿子的家, 去了二儿子家。 同样的事情也发生在他所有 儿子的家里。 于是,老人变得无助; 然后, 他拿着一根棍子和一个碗,去佛陀那里寻求保 护和建议。 31
  • 34. At the monastery, the bràhmin told the Buddha how his sons had treated him and asked for His help. Then the Buddha gave him some verses to memorize and instructed him to recite them wherever there was a large gathering of people. The gist of the verses is this: “My four foolish sons are like ogres. They call me ‘father, father’, but the words come only out of their mouths and not from their hearts. They are deceitful and scheming. Taking the advice of their wives they have driven me out of their houses. So, now I have to go round begging. Those sons of mine are worse in helping to me than this staff of mine.” 在寺院里,婆罗门告诉佛陀他的儿子们对他的态 度,并请求他的帮助。 然后佛陀给他一些偈颂, 让他在人多的地方念诵。经文的要点是:“我的 四个愚蠢的儿子就像食人魔一样。 他们称我为 “父亲,父亲”,但这些话只是从他们的嘴里说 出来,而不是从他们的心里说出来的。 他们诡计 多端。 他们听从了他们妻子的建议,把我赶出了 他们的家。 所以,现在我不得不乞求我的那些儿 子对我的服务不如我的这个员工。” 32
  • 35. When the old bràhmin recited these verses, many people in the crowd, hearing him, went wild with rage at his sons and some even threatened to kill them. At this, the sons became frightened and knelt down at the feet of their father and asked for pardon. They also promised that starting from that day they would look after their father properly and would respect, love and honour him. Then, they took their father to their houses; they also warned their wives to look after their father well or else they would be beaten to death. Each of the sons gave the father a length of cloth and sent every day a food-tray to the father. The bràhmin old man became healthier than before and soon gained some weight. 当老婆罗门念诵这些偈颂时,人群中的许多人听 到他的话,对他的儿子们大发雷霆,有些人甚至 威胁要杀了他们。 这下,儿子们吓坏了,跪在父 亲脚下求饶。 他们还承诺,从那天开始,他们会 好好照顾他们的父亲,尊重、爱护和尊重他。 然 后,他们带着父亲回家; 他们还警告妻子要照顾 好父亲,否则会被打死。 每个儿子都给了父亲一 块布,每天送一个食物盘给父亲。 婆罗门老人比 以前更健康了,体重也很快增加了一些。 33
  • 36. The old man realized that he had been showered with these benefits on account of the Buddha. So, he went to the Buddha and humbly requested Him to accept two food-trays out of the four he was receiving every day from his sons. Then he instructed his sons to send two food-trays to the Buddha. 老人意识到他是因为佛陀的缘故而得到了 这些好处。 于是,他去见佛陀,谦卑地请 佛陀接受他儿子每天从他那里收到的四个 食物盘中的两个。 然后他指示他的儿子们 将两个食物盘送给佛陀。 34
  • 37. One day, the eldest son invited the Buddha to his house for alms-food. After the meal, the Buddha gave a discourse on the benefits to be gained by looking after one’s parents. Then He related to them the story of the elephant called Dhanapàla, who looked after his parents. Dhanapàla when captured pined for the parents who were left in the forest. At the end of the discourse, the old Bràhmin as well as his four sons and their wives attained the First Stage of Sainthood. 一日,长子请佛到他家供养。 饭后,佛陀开 示了照顾父母的好处。 然后他向他们讲述了 一头名叫 Dhanapàla 的大象的故事,它照顾 他的父母。 Dhanapàla 被捕时为留在森林中 的父母而思念。开示结束时,老婆罗门和他 的四个儿子和他们的妻子都获得了第一圣果。 35
  • 38. 如 象 名财 护 , 兴 液 暴难 制 , 系 缚 不 少食 , 惟 念 于象 林 . 法经第 324 节 It is difficult to restrain the elephant Dhanapala in deep rut, even though he is chained. He doesn't even eat a bite because he longs for the elephant forest. Dhammapada Verse 324 Explanation on Verse 324 The elephant, Dhanapàla, deep in rut and uncontrollable, in captivity did not eat a morsel as he yearned for his native forest (i.e. longing to look after his parents). 第 324 节的解释 大象 Dhanapàla 陷入了深深的车辙,无法控制,被囚禁的他一口不吃, 因为他渴望他的家乡森林(他渴望照顾他的父母)。 36
  • 39. 佛法反思 “I tell you, monks, there are two people who are not easy to repay. Which two? Your mother & father. Even if you were to carry your mother on one shoulder & your father on the other shoulder for 100 years, and were to look after them … you would not still have repaid your parents.” (Anguttara Nikaya 2.31) “我告诉你们,比丘们,有两个人不容易报应。 哪两个?你的爸爸妈妈。 即使你把你的母亲和 你的父亲放在另一肩上100年,并且要照顾他们……你也不会以这种方式支付或回报 你的父母。” “Monks, these two people are hard to find in the world. Which two? The one who is first to do a kindness, and the one who is grateful for a kindness done and feels obligated to repay it. These two people are hard to find in the world.” ( Dullabha Sutta AN 2:118 ) “比丘,这两个人,世间难求。 哪两个? 第一个做善事的人,以及对所做的善事心存 感激并感到有义务回报的人。 这两个人在世界上很难找到。” “Gratitude and Filial Piety must be practiced to be free from all remorse, guilt and mental dis-ease.” “感恩孝道一定要修炼摆脱所有的悔恨、内疚和不安的心。” Do not forget the important teaching: “You Reap What You Sow.” 不要忘记重要的教导:“你种下什么,收获什么。” 37
  • 40. * I am grateful for the life I’m living. * I am grateful for the blessings in my life, both big and small. * I am grateful to my family, my teachers and kind friends. * I am grateful to be able to learn, understand and practice the Dhamma. * I am grateful to be able to seek refuge in the Triple Gem. *我很感激我现在的生活。*我很感激我生命中的祝福,无 论大小。* 我感谢我的家人、老师和友善的朋友。 * 我很感激能够学习、理解和修行佛法。 * 我很庆幸能够皈依三宝。 With Metta, Bro. Oh Teik Bin The End 结束 38
  • 42. The mind which is formless wanders far and moves about alone, lying in a cave. Those who subdue the mind will be free from the bonds of Mara. Dhammapada Verse 37 While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to the nephew of the monk Saïgharakkhita. 佛陀住在只园寺时,说这节经文是指僧侣 Saïgharakkhita的侄子。 无形心远行,独行, 卧于山洞。 吨降伏心 者,将解脱魔枷锁。 法经37句 40
  • 43. Once there lived in Sàvatthi a senior monk by the name of Saïgharakkhita. When his sister gave birth to a son, she named the child after the monk, and he came to be known as Saïgharakkhita Bhàgineyya. The nephew Saïgharakkhita, in due course, was admitted into the Sangha. While the young monk was staying in a village monastery, he was offered two sets of robes, and he intended to offer one to his uncle, monk Saïgharakkhita. 曾有一位名叫 Saïgharakkhita 的高级比丘住在 Sàvatthi。 当他的妹妹生下一个儿子时,她以 僧人的名字给孩子取名,他被称为 Saïgharakkhita Bhàgineyya。 侄子 Saïgharakkhita,在顺理成章,被接纳为僧团。 当这位年轻的僧人待在一个乡村寺院时,他得到 了两套袈裟,他打算将一套供奉给他的叔叔,僧 侣Saïgharakkhita。 Savatthi or Sravasti where the Buddha preached the First Sermon. Savatthi 或 Sravasti,佛陀在 此宣讲第一次布道。 41
  • 44. At the end of the rainy season, he went to his uncle to pay respect to him and offered the robe to the monk. But the uncle declined to accept the robe, saying that he had enough. Although he repeated his request, the monk would not accept it. The young monk felt disheartened and thought that since his uncle was so unwilling to share the requisites with him, it would be better for him to leave the Sangha and live the life of a layman. 雨季结束时,他去见他的叔叔,向他供奉袈 裟。但是,叔叔拒绝接受长袍,说他受够了。 虽然他再三请求,但和尚并没有接受。 小和尚心灰意冷,心想既然他的叔叔不愿意 与他分享必需品,他最好离开僧伽和过着俗 人的生活。 42
  • 45. From that point, his mind wandered and a train of thoughts followed. He thought that after leaving the Sangha he would sell the robe and buy a she-goat; that the she-goat would breed quickly and soon he would make enough money to enable him to marry; his wife would give birth to a son. He would take his wife and child in a small cart to visit his uncle at the monastery. On the way, he would say that he would carry the child; she would tell him to drive the cart and not to bother about the child. He would insist and grab the child from her; between them the child would fall on the cart-track and the wheel would pass over the child. He would get so furious with his wife that he would strike her with the goading-stick. 从那一刻起,他的思绪飘忽不定,随之而来的是一连串 的思绪。 他想,离开僧团后,他会卖掉袈裟,买一只母 山羊; 母山羊会很快繁殖,很快他就会赚到足够的钱让 他结婚; 他的妻子会生一个儿子。 他会用小推车带着 妻子和孩子去寺院拜访他的叔叔。 在路上,他会说他会 带着孩子; 她会告诉他开车,不要为孩子操心。 他会 坚持并从她手中抢走孩子; 在他们之间,孩子会跌倒在 手推车的轨道上,轮子会越过孩子。 他会对他的妻子大 发雷霆,以至于他会用鞭子打她。 43
  • 46. At that time, he was fanning the Thera with a palmyra fan, and he absentmindedly struck the head of the Thera with the fan. The Thera, knowing the thoughts of the young bhikkhu, said, "You were unable to beat your wife; why have you beaten an old bhikkhu?" Young Saïgharakkhita was very much surprised and embarrassed at the words of the old bhikkhu; he also became extremely frightened. So, he fled. Young bhikkhus and novices of the monastery chased him and finally took him to the presence of the Buddha. 那时他正在用扇子扇扇西拉,心不在焉地 用扇子敲打着西拉的脑袋。 长老知道年轻 比丘的想法,说:“你打不过你的妻子, 为什么要打老比丘?” 年轻的僧伽罗基多 对老比丘的话感到非常惊讶和尴尬。 他也变得非常害怕。 于是他逃走了。 年轻的比丘和寺院的沙弥追着他, 最后把他带到佛陀面前。 44
  • 47. When told about the whole episode, the Buddha said that the mind has the ability to think of an object even though it might be far away, and that one should strive hard for liberation from the bondage of passion, ill will and ignorance. 当讲述整个事件时, 佛陀说心有能力去想一个目标, 即使它可能很远, 并且应该努力从激情、 恶意和无明的束缚中解脱出来。 45
  • 48. Then the Buddha spoke in verse as follows: Verse 37: The mind wanders far and moves about alone: it is non- material; it lies in the cave (chamber) of the heart. Those who control their mind will be free from the bonds of Mara. At the end of the discourse the young bhikkhu attained Sotapatti Fruition. 然后佛陀在偈语中说:第 37 节: 心远游,独行:它是非物质的; 它位于心脏的洞穴(室)中。 那些能够控制自己的思想的人将摆 脱魔的束缚。在开示结束时, 年轻的比丘证得索达巴帝果。 The mind which is formless wanders far and moves about alone, lying in a cave. Those who subdue the mind will be free from the bonds of Mara. Dhammapada Verse 37 无形心远行,独行,卧于山洞。 吨降伏心者,将解脱魔枷锁。 法经37句 46
  • 49. Far-ranging, solitary, Incorporeal and hidden Is the mind. Those who restrain it Will be freed of Māra’s bonds. Dhammapada Verse 37 (translated by Gil Fronsdal) 远方,孤独,无形 的和隐藏的是头脑。 抑制它的人将摆脱 魔王的束缚。 法经37句 (由 Gil Fronsdal 翻 ) 47
  • 50. This verse points out that our minds are mysterious. We can’t locate our mind with our hands or eyes, and yet we know that it’s at work all the time, even while we sleep. The mind is what we train when we practice mindfulness; we can know that we know and what we know. 这节经文指出我们 的心是神秘的。 我 们无法用手或眼睛 定位我们的思想, 但我们知道它一直 在工作,即使在我 们睡觉的时候也是 如此。 心是我们练 习正念时所训练的; 我们可以知道我们 知道以及我们知道 什么。 对第 37 节的反思 48
  • 51. The mind can be restrained not only through meditation practice, but also by undertaking the training precepts (harmlessness, generosity, sensual/sexual restraint, truthfulness, and sobriety). When we actively manage our actions and words, we are strongly influencing our minds. Each time we substitute a kind word or deed for a less kind one, we are smoothing out a rough patch in our minds; we are subduing our baser instincts. By choosing to monitor our words, looking for the flaws the Buddha pointed out (untruthful, divisive, harsh, or silly speech), we are refining our minds, which in turn supports the refinement of our actions and thoughts. 不仅可以通过禅修来抑制心,还可以通过修持 戒律(无害、布施、感官/性的克制、真实和清 醒)来克制心。 当我们积极地管理自己的言行 时,我们正在强烈地影响我们的思想。 每次我 们用善意的言行代替不那么善意的言行,我们 都在抹平我们头脑中的一块粗糙的地方。 我们 正在抑制我们的本能。 通过选择监控我们的言 语,寻找佛陀指出的缺陷(不真实、分裂、刺 耳或愚蠢的言论),我们正在修炼我们的心, 而这反过来又支持我们的行为和思想的修炼。 对第 37 节的反思 49
  • 52. Through this process, our wisdom is strengthened, so, it can support us more and more consistently. As our wisdom and moral behavior improve, we are freeing ourselves from “Māra’s bonds”, all the things that hold us back, that keep us in the grip of our greed, hatred, and delusion. If we look for it, we can see how this operation works – when it does and when it doesn’t – and can choose with more and more care. 通过这个过程,我们的智慧得到了加强, 因此它可以越来越持续地支持我们。随 着我们的智慧和道德行为的提高,我们 正在从“魔王的束缚”中解脱出来,所 有阻碍我们前进的事物,使我们陷入贪、 瞋、痴的控制之中。 如果我们寻找它, 我们可以看到这个操作是如何工作的— —什么时候可以,什么时候不可以—— 并且可以越来越谨慎地选择。 对第 37 节的反思 50
  • 53. 5 种去除方法 分心的想法 From Majjhima Nikaya 20 从 Majjhima Nikaya 20 In summary, Buddha taught the monks five ways to remove distracting thoughts. Should evil unwholesome thoughts associated with greed, hatred and delusion arise in them , they should: 总而言之,佛陀教导了比丘五种去除杂念的方法。 如果与贪、瞋、 痴相关的邪恶不善念头生起,他们应该: 1 Give attention to thoughts that are wholesome and associated with generosity, loving kindness and wisdom. 1 关注与布施、慈悲和智慧相关的健康思想。 2 Examine the dangers associated with the unwholesome thoughts and abandon them. 2 检查与不善念相关的危险并放弃它们。 3 Forget those unwholesome evil thoughts and should not give attention to them. 3 忘掉那些不善的恶念,不要理会它们。 4 Give attention to stilling the thought-formations of those evil unwholesome thoughts. 4 注意使那些不善恶念的心行止息。 5 With determination, clenching the teeth, he should beat down and constrain those evil thoughts. 5 以决心,咬紧牙关,打倒和克制那些恶念。 51
  • 56. Hatred is never appeased or defeated by hatred in this world. By non-hatred and loving- kindness (Metta) alone is hatred overcome. This is an ancient and Eternal Law. Dhammapada Verse 5 Gandhakuti Or Buddha's Hut In Jetavana Monastery, Savatthi, Uttar Pradesh, India While residing at the Jetavana Monastery in Sàvatthi, the Buddha spoke this verse, with reference to a certain woman who was barren and another capable of bearing a child. 54
  • 57. Once there lived a householder, whose wife was barren. Being unable to bear a child and afraid that she would be mistreated by her husband and her mother-in-law, she arranged for her husband to marry another woman. But on two occasions, as soon as she knew the second wife was pregnant, the barren wife gave her food mixed with drugs causing her to have a miscarriage. 从前有一个户主,他的妻子不能生育。无法 生育并担心她会她受到丈夫和婆婆的虐待安 排她的丈夫与另一个女人结婚。 但在有两 次,不孕的妻子在知道第二任妻子怀孕后, 就给她掺了药物的食物,导致她流产。 2nd Wife 1st Wife Food mixed with Drugs 食物与药物混合 第一任妻子 第二任妻子 55
  • 58. On her third pregnancy, the pregnant wife kept it to herself without informing the barren wife. But when the latter came to know about it, she again caused an abortion. Eventually the second wife died in childbirth. Before her death, the unfortunate woman was filled with hatred and vowed vengeance on the barren wife and her future offspring. Thus a feud started. It went on for many lives. 2nd Wife Died at Childbirth 第三次怀孕时,怀孕的妻子把这件事保 密了,没有通知不育的妻子。但当后者 知道这件事后,她又引起了堕胎。 最终 第二任妻子难产而死。这位不幸的女人 临死前充满了仇恨,发誓要为不育的妻 子和她未来的后代报仇。 于是一场世仇 开始了。 它持续了很多世。 第二任妻子难产时去世 56
  • 59. Among their later existences the two were reborn as a hen and a female cat; a doe and a leopard. Each time they were after each other’s offspring, creating more and more hatred between themselves. Finally they were reborn as the daughter of a nobleman in Sàvatthi and a female evil spirit, an ogress. One day she (Kàli Yakkhinã) was in furious pursuit of the nobleman’s daughter and her baby. When this lady heard that the Buddha was giving a religious discourse at the Jetavana Monastery, she fled to Him and placed her baby at His feet for protection. The evil spirit was prevented from entering the Monastery. The ogress was later called in and both the lady and the evil spirit were admonished by the Buddha. 在他们后来的世间,两人投生为一只母鸡和一只母猫。 一只母鹿和一只豹子。 他们每次都在追逐对方的后代, 彼此之间的仇恨越来越深。 最后,她们投生为舍卫城一 位贵族的女儿和一位女恶灵(女妖)的女儿。有一天, 她(Kàli Yakkhinã)疯狂地追捕贵族的女儿和她的孩子。 当这位女士听说佛陀正在只园寺说法时,她逃到佛陀身 边,并将她的孩子放在佛陀的脚下寻求保护。邪灵被阻 止进入修道院。 后来,妖女被请了来,佛陀对这位女士 和恶鬼都进行了训诫。 57
  • 60. The Buddha told them about their past trouble as rival wives and how they had been harboring hatred towards each other. They were made to see that hatred could only cause more hatred, and that it could only cease through friendship, loving- kindness (Metta), understanding, and goodwill. Both realized their mistake, and on the admonition of the Buddha, made their peace with each other. 佛陀告诉他们讲述她们过去作为竞争对 手妻子的麻烦,以及她们如何彼此怀恨 在心。 他们被逼去看仇恨只会引起更 多的仇恨,并且可能只有通过友谊、慈 心(Metta)、理解和善意才能停止。 两人都认识到了自己的错误,并在佛陀 的劝告下,彼此和解了。 58
  • 61. The Buddha then requested the woman to hand over her son to the evil spirit. Fearing for the safety of her son, she hesitated, but because of her devotion and confidence in the Buddha she did hand over her son. The child was warmly received by the evil spirit. After kissing and caressing the child tenderly like her own son, she handed back the child to his mother. As a result, there was no more hatred. 佛陀随即要求女子交出她的儿子给恶灵。 由于 担心儿子的安全,她犹豫了,但由于她对佛陀 的虔诚和信心,她还是交出了儿子。孩子受到 了邪灵的热情接待。 在像亲生儿子一样温柔地 亲吻和爱抚孩子后,她将孩子交还给他的母亲。 如此一来,便不再有仇恨了。 59
  • 62. The lady and the ogress felt great remorse for their past actions and asked each other for forgiveness. In that way, after so many lifetimes of rivalry and hatred for each other, they finally made peace with each other. 女士和女妖对自己过去的行为感到非常悔恨,并请求对 方的原谅。 就这样,经过了多少生的争斗和仇恨,他们 终于和好了。 60
  • 63. Hatred is never appeased or defeated by hatred in this world. By non-hatred and loving- kindness (Metta) alone is hatred overcome. This is an ancient and Eternal Law. Dhammapada Verse 5 Explanatory Notes and Commentary on Verse 5 第 5 节的注释和评论 Trying to conquer hatred through hatred never succeeds. The way of overcoming hatred through non-hatred and Metta is eternally effective. This is eternal wisdom. Quarrels can never come to an end by quarrelling. War can never end through further wars. Enmity never ends by returning enmity for enmity. Only by giving up anger, enmity, quarrelling and wars can these evils be stopped. It is through friendliness, goodwill, Metta, understanding and forgiving that all the suffering of anger and hatred will end. 在这个世界上,仇恨永远不会被仇恨所平 息或击败。 唯有不嗔恨和慈心(Metta) 才能克服嗔恨。 这是一条古老而永恒的法则。 试图通过仇恨来征服仇恨永远不会成功。 通过非仇恨和慈心来克服仇恨的方法是永远有效的。 这是永恒的 智慧。争吵永远不能通过争吵来结束。 战争永远不会通过进一步的战争而结束。 仇恨永远不会以以牙还牙 而结束。 只有放弃愤怒、敌意、争吵和战争,才能制止这些罪恶。 只有通过友善、善意、慈悲、理解和宽 恕,所有愤怒和仇恨的痛苦才会结束。 61
  • 64. The contents of the Dhamma Verse were taken from “Treasury of Truth” by Ven. W Sarada Maha Thero With Metta, Bro. Oh Teik Bin The End 结束 In Aṅguttara Nikāya 2.19, the Buddha says: 在《增支部》2.19 中,佛陀说道: It is possible to give up the unskillful [i.e., greed, hatred, and delusion]. If it wasn’t possible, I wouldn’t say: ‘Give up the unskillful.’ But it is possible, and so I say: ‘Give up the unskillful.’ And if giving up the unskillful led to harm and suffering, I would not say: ‘Give up the unskillful.’ But giving up the unskillful leads to welfare and happiness, so, I say: ‘Give up the unskillful.’ 放弃不善巧[即贪、瞋、痴]是可能的。 如果不可能,我不会说:“放弃不善巧。”但这是可能的, 所以我说:“放弃不善巧。”如果放弃不善巧会带来伤害和痛苦,我不会说:“放弃不善巧。”但 是放弃不善巧会带来福利和快乐,所以我说:“放弃不善巧。” 62