Friday, September 1, 2017

第二十三品. 象品 Elephant

(偈320)
如象于战场,堪忍诸弓箭,
人多不自律,我忍诸诽谤。
As an elephant in the battlefield withstands the arrows shot from a bow, even so will I endure abuse; truly most people are undisciplined.

# 含义 Meaning
如同战场中的大象忍受弓箭, 我(佛陀)也如此忍受谤辱。 事实上, 世上多破戒的人。
As an elephant in battlefield withstands the arrow shot from a bow, so shall I endure abuse. Indeed, many people are without morality.


(偈321)
御象可赴会,御象王可乘,
人中堪忍者,人中最上御。
They lead the trained (horses or elephants) to an assembly. The king mounts the trained animal. Best among men are the trained who endure abuse.

# 含义 Meaning
只有驯服的象(马)可以参加集会, 国王只乘驯服的动物(象), 能够忍受诽谤, 调御自己的人, 是人中最尊贵的人。
Only the trained (horses and elephants) are led to gatherings of people; the King mounts only the trained (horses and elephants). Noblest among men are the tamed, who endure abuse.


(偈322)
御骡为优良,信度马优良,
长牙象优良,御己更优良。
(注: 信度-产良马之地)
Excellent are trained mules, so are thoroughbred horses of Sindh and noble tusked elephants; but far better is he who has trained himself.

# 含义 Meaning
调服的骡最优良,信度的种马最优秀, 矯罗(象名)的象最优良, 但自行调御的人, 更为优良。
Mules, thoroughbred horses, horses from Sindh, and great elephants are noble only when they are trained; but one who has tamed himself (through Magga Insight) is far nobler.

* 故事集 Story 
佛陀忍受毁谤 23-320, 321 & 322
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一) 
摩醯提利对佛陀怀恨在心。后来,她成为优填国王的三位后妃之一。当她听到佛陀来到高赏比城的消息时,就雇请一些恶徒,在佛陀进城化缘时加以诽谤。这些恶徒便到处尾随佛陀,并大肆诽谤。如是一而再、再而三的毁谤,使得阿难达尊者无法忍受,他劝佛陀离开,到另一个城市去,但佛陀拒绝他的建议:“到别的地方去也可能受人毁谤。一个清白的人每次受人毁谤就离开是不如法的作为,在什么地方发生问题,就要在当地解决该问题。就像只战斗中的大象,默默忍受来自四方的箭,我也默默忍受人们的毁谤。”

(注1) 印度河地区出产的骏马。
(注2) 象名。

On Subduing Oneself 23-320, 321 & 322
## Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
Once, the father of Magandiya, being very much impressed by the personality and looks of the Buddha, had offered his very beautiful daughter in marriage to Gotama Buddha. But the Buddha refused his offer and said that he did not like to touch such a thing which was full of filth and excreta, even with his feet. On hearing this remark both Magandiya's father and mother discerning the truth of the remark attained Anagami Fruition. Magandiya, however, regarded the Buddha as her arch enemy and was bent on having her revenge on him.

Later, she became one of the three queens of King Udena. When Magandiya heard that the Buddha had come to Kosambi, she hired some citizens and their servants to abuse the Buddha when he entered the city on an alms-round. Those hirelings followed the Buddha and abused him using such abusive words as 'thief, fool, camel, donkey, one bound for niraya'. Hearing those abusive words, the Venerable Ananda pleaded with the Buddha to leave the town and go to another place. But the Buddha refused and said, "In another town also we might be abused and it is not feasible to move out every time one is abused. It is better to solve a problem in the place where it arises. I am like an elephant in a battlefield; like an elephant who withstands the arrows that come from all quarters, I also will bear patiently the abuses that come from people without morality."

Then the Buddha spoke the above verse, at the end of the discourse, those who had abused the Buddha realized their mistake and came to respect him; some of them attained Sotapatti Fruition.


(偈323)
非彼诸车乘,能达无行境,
彼善调御人,能达无行境。
(注: 无行境-涅槃)
Surely never by those vehicles would one go to the untrodden land (nibbāna) as does one who is controlled through his subdued and well-trained self.

# 含义 Meaning
任何车乘都无法使人到达涅槃境界, 只有善自调御, 才能使人抵达涅槃境界。
Indeed, not by any means of transport (such as elephants and horses) can one go to the place one has never been before (i.e., Nibbana); but by thoroughly taming oneself, the tamed one1 can get to that place (i.e., Nibbana).

* 故事集 Story 
人必须自我训练 23-323
有一天,几位比库看见一位驯象师和他的大象在河边。驯象师正尝试着要驯服大象,但并未成功。一位曾经也是驯象师的比库,就向其他比库解释轻松驯服大象的方法。驯象师听见比库的话,就照着他的话做,很快就驯服大象。后来,这比库向佛陀报告这件事时,佛陀告诫他:“比库,你離究竟解脱还很遥远,你应该专注于心灵的修行。你不可能经由驯服象而证得究竟法喜,只有驯服自己的人才能领会究竟法喜(注)。”

(注) 佛陀不是因为该比库服务别人而劝诫他,而是提醒他不可忘记出家修行的究竟目的:彻底解脱所有烦恼和苦痛。

The Story of the Bhikkhu Who Had Been a Trainer of Elephants 23-323
On one occasion, some bhikkhus saw an elephant trainer and his elephant on the bank of the river Aciravati. As the trainer was finding it difficult to control the elephant, one of the bhikkhus, who was an ex-elephant trainer, told the other bhikkhus how it could be easily handled. The elephant trainer hearing him did as told by the bhikkhu, and the elephant was quickly subdued. Back at the monastery, the bhikkhus related the incident to the Buddha. The Buddha called the ex-elephant trainer bhikkhu to him and said, "O vain bhikkhu, who is yet far away from Magga and Phala ! You do not gain anything by taming elephants. There is no one who can get to a place where one has never been before (i.e.. Nibbana) by taming elephants; only one who has tamed himself can get there."


(偈324)
彼象名财守,思母情难伏,
被困不思食,唯思念象林。
The uncontrollable, captive tusker named Dhanapālaka, with pungent juice flowing, eats no morsel; the tusker calls to mind the elephant forest.

# 含义 Meaning
求偶时期的财护, 难以驯服, 但被人系缚后,不吃任何食物, 只惦记着森林。
(译者注: 佛陀说此法句告诫世人应该孝顺父母。)
The elephant called Dhanapala, in severe must and uncontrollable, being in captivity, eats not a morsel, yearning for his native forest (i.e., longing to look after his parents).

* 故事集 Story 
父亲与不肖的儿子们 23-324
沙瓦提城中有位年老的婆罗门非常富有,他有四个儿子,每个儿子结婚时,他就分给那位儿子应得的一份财产。四个儿子全部结婚后,他又把剩下的财产分成两半,其中一半再分给四个儿子。后来,他的夫人去世了,他的儿子们就回来妥善照顾他。他们十分关心,敬爱他,但却慢慢劝服他,把剩下来那一半财产也全部分给他们。从此这老人分文不值。

老人首先与长子同住。过了几天,长媳妇就说话了:「长子分到的财产比较多吗?难道你不知道去其他儿子家的路吗!」听完话后,老人十分难过,就离开长子的家,前往次子的家。不久,二媳妇也讲类似的话,老人只好移往第三个儿子的家去。结果,情形也是一样。老人最后去找最小的儿子,但与在前面三个儿子家的遭遇一样。老人从此流落街头,拿着一钵一杖,前去找佛陀,寻求护慰和忠告。

到达精舍后,他向佛陀叙说他的儿子如何亏待他。佛陀就教他数首偈语,请他在婆罗门大型聚会的场合上朗诵,这些偈语的主要内容如下:

「我四个愚痴的儿子个个像恶魔,他们虽称呼我『父亲!父亲!』但这只是嘴上亲热而已,内心里全不是这样想。他们全是骗子,工于心计。全都听老婆的话,把我赶出他们的家,现在我只有乞讨为生了!这四个儿子比我手上的枴扙更无用!」

城里所有婆罗门聚会的日子到了,老人知道他的四个儿子也会出席,就前往参加大会,并且大声朗诵佛陀教他的偈语。当时的习俗认为亏待父母,不奉养父母的儿女都应该接受处罚。因此大家听完老人的偈语后,就愤怒地找出这四个不肖子孙来,威胁着要处罚他们。

这时候,四个儿子明白自己的错误,就跪在父亲的脚下,请求父亲的原谅。他们发誓从此以后会照顾、爱护和礼敬他,他们也警告妻子要妥善照顾父亲。从此以后这四个儿子供给父亲足够的食物和衣服。老人因此恢复健康,他就前往精舍,请佛陀每天接受他儿子供给他的四盘食物中的两盘,做为他的供养。

有一天,老人的长子邀请佛陀前去他家应供。供养后,佛陀说,人若妥善照顾父母,可以得到功德。佛陀也讲大象财护照顾父母的故事。大象财护被捕后,天天思念森林里的父母。

(注) 「财护」为象名。译者注:佛陀说此法句告诫世人应该孝顺父母。 

The Story of an Old Brahmin 23-324
Once, there lived in Savatthi an old brahmin who had eight lakhs in cash. He had four sons; when each one of the sons got married, he gave one lakh to him. Thus, he gave away four lakhs. Later, his wife died. His sons came to him and looked after him very well; in fact, they were very loving and affectionate to him. In course of time, somehow they coaxed him to give them the remaining four lakhs. Thus, he was left practically penniless.

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 hundred or thousand to your eldest son? Don't you know the way to the houses of your other sons?" Hearing this, the old brahmin got very angry and he left the eldest son's house for the house of his second son. The same remarks were made by the wife of his second son and the old man went to the house of his third son and finally to the house of his fourth and youngest 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.

At the monastery, the brahmin 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 got to be begging. Those sons of mine are of less service to me than this staff of mine." When the old brahmin 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 a length of cloth and sent every day a food-tray. The brahmin became healthier than before and soon put on some weight. He 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.

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 Dhanapala, who looked after his parents. Dhanapala when captured pined for the parents who were left in the forest.

Then the Buddha spoke the above verse, at the end of the discourse, the old brahmin as well as his four sons and their wives attained Sotapatti Fruition. 


(偈325)
懒惰又贪食,贪睡转侧眠,
如猪贪食睡,愚者频入胎。
(注: 入胎-生死轮回)
The stupid one, when he is torpid, gluttonous, sleepy, rolls about lying like a great hog nourished on pig-wash, goes to rebirth again and again.

# 含义 Meaning
愚痴的人, 懒惰, 好吃又贪睡, 像猪一样懒睡翻滚, 因此生死轮回不断。
The stupid one who is lazy, gluttonous, and drowsy, who just wallows like a well-fed pig, is subject to repeated rebirths.

* 故事集 Story 
饮食节制 23-325
有一天,高沙喇国巴谢那地王吃完丰硕的早餐后,前往揭达林给孤独园,向佛陀顶礼问讯并听佛陀说法。但他却精神不振,不停地打瞌睡,无法保持清醒。他告诉佛陀:“尊者,我自从吃完丰硕的早餐后,身体一直不舒服。”

“过量的饮食会造成身体不舒服!”佛陀说。

佛陀接着建议国王饮食应适量,国王也接受佛陀的劝告,日渐减少食量。果然,他变得活力充沛,机敏又快乐。

The Story of King Pasenadi of Kosala 23-325
One day, King Pasenadi of Kosala went to the monastery to pay homage to the Buddha soon after having a heavy meal. The king was in the habit of taking one quarter basketful (half a bushel of) cooked rice and meat curry. While he was in the presence of the Buddha, the king felt so drowsy that he kept on nodding and could hardly keep himself awake. Then he said to the Buddha, "Venerable Sir! I have been in great discomfort since I have taken my meal." To him the Buddha replied, "Yes, O king! Gluttons do suffer in this manner."

After hearing the discourse the king, having understood the message, gradually lessened the amount of food he took. As a result, he became much more active and alert and therefore also happy.


(偈326)
往昔此妄心,游荡随所欲,
随所爱好求,我以智调伏,
如象师持钩,制伏发情象。
Formerly the mind wandered wherever it liked, following its pleasure and desire. Today I keep it in check with attentiveness, as a mahout controls an elephant in rut.

# 含义 Meaning
从前, 我的心四处攀缘, 但现在我已经调御内心, 如同驯象师制服求偶时期的象。
In the past, this mind has wandered as it liked, wherever it liked, at its own pleasure. Now I will control my mind wisely, as a mahout with his goad controls an elephant in must.

* 故事集 Story 
沙马内拉和前世母亲的精灵 23-326
有一天,众多比库要求左奴沙马内拉背诵一些经文,背诵完后,左奴虔诚的说:「愿以背诵神圣经文的功德与父母共享!」这时候,他前世母亲的精灵正好听到他的背诵和话,她非常高兴,立即高声说:「亲爱的儿子,我多么高兴能分享你的功德,你做的太好了,真是好孩子!」由于左奴的缘故,天神和其他精灵更敬重她,聚会时,都优渥礼遇她。 

但左奴长大后,却对修行生活不满意,而想还俗。便回家向今生的母亲表明心意。他母亲费尽唇舌,劝他不可半途还俗。但他心意已定,他母亲只好答应吃完饭后,给他世俗的衣服。他母亲就忙着去准备餐饭,这时候,左奴前世母亲的精灵在心中想着:「我一定要想办法,阻止他离开僧团。」这精灵就附在左奴身上,使他在地上打滚,并且喃喃自语。他今生的母亲吓了一跳,邻居们也都过来要求精灵安静下来。不料精灵却说:「这沙马内拉要离开僧团,还俗,果真如此,他就无法解脱了。」说完后,精灵就离开左奴的身体,左奴也清醒过来了。 

他发现母亲满脸泪痕,邻居也聚集在他身边,就问他们究竟发生什么事。他母亲告诉他刚才发生的事情,并且说:还俗是非常愚蠢的事。左奴明白自己的错误,就回到精舍,受具足戒,成为僧团的正式一员。 

佛陀也为了帮助左奴证得究竟涅槃,而告诫他:「比库!无法制服心,使心不四处飘浮的人,无法证得究竟法喜。所以控制你的心念,一如驯象师驯服大象一般。」左奴正念现前地奉行佛陀的教诲,终于证得阿罗汉果,更娴熟三藏。后来,更是宣说佛法的优秀比库。

The Story of Samanera Sanu 23-326
One day, Samanera Sanu was urged by older bhikkhus to go up on the dais and recite parts of the Pali texts. When he had finished his recitation he solemnly called out, "May the merits gained by me today for reciting these sacred texts be shared by my mother and my father". At that time, the devas and the ogress who had been the mother of the young samanera in a previous existence were listening to his recitation. When they heard his words, the ogress was elated and promptly cried out, "My dear son, how happy I am to share your merit; you have done well, my son. Well done! Well done! (Sadhu! Sadhu!)." On account of Samanera Sanu, the mother ogress came to be very much respected and was given precedence in their assemblies by the devas and other ogres.

As the samanera grew older, he wanted to return to the life of a lay man; he went home and asked for his clothes from his mother. His mother did not want him to leave the Order and tried to dissuade him from leaving it, but he was quite firm in his decision. So, his mother promised to give him the clothes after his meal. As his mother was busy cooking his meal, the ogress, who was his mother of a past existence, thought, "If my son Sanu leaves the Order, I shall be put to shame and become a laughing stock among other ogres and devas; I must try and stop him leaving the Order." So, the young samanera was possessed by her; the boy rolled on the floor, muttering in coherently with saliva streaming out of his mouth. The mother got alarmed; neighbours came and tried to appease the spirits. Then, the ogress spoke out "This samanera wants to leave the religious Order and return to the life of a lay man; if he does so he will not be able to escape from dukkha." After saying those words, the ogress left the body of the boy and the boy became normal again.

Finding his mother in tears and the neighbours crowding around him, he asked what had happened. His mother told him everything that had happened to him and also explained to him that to return to lay life after leaving it was very foolish; in fact, even though living he would be like a dead person. The samanera then came to realize his mistake. Taking the three robes from his mother, he went back to the monastery and was soon admitted as a bhikkhu.

When told about Samanera Sanu, the Buddha wishing to teach him about the restraint of mind said, "My son, one who does not restrain the mind which wanders about cannot find happiness. So, control your mind as a mahout controls an elephant."

Then the Buddha spoke the above verse, at the end of the discourse Thera Sanu comprehended the Four Noble Truths and later attained arahatship.


(偈327)
喜于不放逸,善护卫自心,
自离于烦恼,如象出泥沼。
Take delight in heedfulness. Guard your mind well. Draw yourselves out of evil ways as an elephant sunk in mud.

# 含义 Meaning
人应该欢喜正念现前, 并且妥善护卫自心; 如同象自力脱离沼泥, 修行的人也应自力脱离烦恼的陷阱。
Take delight in mindfulness, guard your mind well. As an elephant stuck in mire pulls itself out, so also, pull yourself out of the mire of moral defilements.

* 故事集 Story 
随着鼓声起舞的老象 23-327
大象波梨耶年轻的时候非常强壮,但老了以后,却衰弱不堪。有一天,它走到池塘时,陷在泥淖中,无法脱困。国王知道这件事后,就派一位驯象师去帮助它。驯象师抵达波梨耶陷身的地方时,就要人吹奏战鼓。波梨耶听见战鼓声时,觉得自己似乎又回到战场了,精神为之大振,而一鼓作气,脱离困境。

佛陀以波梨耶的故事告诫众多比库:「比库,一如波梨耶自行脱困,你们也要自行从精神的烦恼中解脱出来。」

The Story of the Elephant Called Paveyyaka 23-327
Paveyyaka when young was very strong; in due course, he became old and decrepit. One day, as old Paveyyaka went into a pond he was stuck in the mire and could not get on to the shore. When King Pasenadi of Kosala was told about it, he sent an elephant trainer to help the elephant get out of the mire. The elephant trainer went to the site where the elephant was. There, he made the musicians strike up a martial tune. Hearing the military airs, the elephant felt as if he were in a battlefield; his spirits rose, he pulled himself with all his might, and was soon out of the mire.

When the bhikkhus told the Buddha about this he said, "Bhikkhus! Just as that elephant pulled itself out of the mire, so also, must you all pull yourselves out of the mire of moral defilements."

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


(偈328)
若得贤伴侣,正直具智慧,
欣然同彼行,克服诸困难。
If you get a prudent companion (who is fit) to live with you, who behaves well and is wise, you should live with him joyfully and mindfully, overcoming all dangers.

# 含义 Meaning
如果有行为端庄, 智慧具足, 适合共住的益友, 应该欣然与他共住, 克服所有的困难。
 If one finds a sagacious friend, who is a virtuous and steadfast companion, one should live with him joyfully and mindfully, overcoming all dangers.


(偈329)
若不得贤伴,正直具智慧,
应如王弃国, 如象独游林。
If you do not get a prudent companion who (is fit) to live with you, who behaves well and is wise, then like a king who leaves a conquered kingdom, you should live alone as an elephant does in the elephant forest.

# 含义 Meaning
但如果没有行为端庄, 智慧具足, 适合共住的益友, 就应该像国王放弃王国, 或独自生活在森林中的象, 独自居处。
If one cannot find a sagacious friend, who is a virtuous and steadfast companion, one should live alone like the king who gave up and left the country he had won, and like the elephant Matanga roaming alone in the forest.


(偈330)
宁独住为善,不与愚人伴,
独往不造恶,自在象游林。
It is better to live alone. There is no fellowship with the foolish. Live alone doing no evil, care-free, like an elephant in the forest.

# 含义 Meaning
宁可一人独居, 也不要与无明的人为友, 独自居处, 不造作恶行, 自由自在, 如同森林中的象。
It is better to live alone; there is no fellowship with a fool. So one should live alone, do no evil, and be carefree like the elephant Matanga roaming alone in the forest.

* 故事集 Story 
照顾佛陀的大象 23-328 & 330
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一) 
高赏比的比库有一次因一件小事而引发不幸的争吵,他们甚至不听佛陀的劝解。佛陀就一个人独自到一处林子里去结夏安居,在这期间大象波利哩亚卡妥善护守着佛陀。相反地,当地的信徒明白佛陀离开的原委后,不再供养这些比库,他们终于知道犯错了,就拜托阿难达尊者前去邀请佛陀回来。

结夏安居结束后,阿难达和五百名比库到佛陀安居的林子里。五百比库在林子外等待,阿难达尊者独自进去见佛陀。佛陀要阿难达叫五百比库全都进来,他们进来向佛陀顶礼问讯后,说:“世尊!您一个人独自在林子里结夏安居,真是辛苦了。”

“比库们!快不要这么说,波利哩亚卡大象在这段时间里妥善护守着我,它实在是个好朋友,真正的朋友。人如果有它这种朋友,应永远维持这份友谊,但如果无法找到真正的朋友,最好还是独处。”佛陀如是说。

The Story of a Number of Bhikkhu 23-328 & 330
## Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
Once, the bhikkhus of Kosambi split into two groups; one group followed the master of Vinaya and the other followed the teacher of the Dhamma. They did not listen even to the Buddha who exhorted them to make peace. So, the Buddha left them and spent the vassa all alone in the forest, where the elephant Palileyyaka waited on him.

At the end of the vassa, the Venerable Ananda went into the forest, accompanied by five hundred bhikkhus. Leaving the bhikkhus at some distance, the Venerable Ananda approached the Buddha alone. Then the Buddha told Ananda to call the other bhikkhus. All of them came, paid obeisance to the Buddha and said, "Venerable Sir! You must have had a hard time spending the vassa all alone in this forest."

To this, the Buddha replied,"Bhikkhus, do not say so; the elephant Palileyyaka had been looking after me all this time. He was, indeed, a very good friend, a true friend. If one has such a good friend one should stick to him; but if one cannot find a good friend it is better to stay alone."

(偈331)
患难遇友喜,少欲知足喜,
积善命终喜,离一切苦喜。
It is pleasing to have friends when need arises. It is good to be content with little. Merit is a blessing when life is at an end. Blissful is the shunning of all ill.

# 含义 Meaning
在患难的时候, 得遇善友是一件好事; 知足是一件好事; 生命即将结束时, 能具足功德是一件好事; 能够解除所有苦是一件好事。
It is good to have friends when the need arises; it is good to be content with anything that is available; it is good to have merit when life is about to end; it is good to be rid of all dukkha.


(偈332)
在世孝母乐,孝顺父亦乐,
奉事沙门乐,奉事圣者乐。
Happy in this world is ministering to mother. Ministering to father too is blissful. Ministering to those gone forth is a pleasure. Blissful too is ministering to Perfected Ones.

# 含义 Meaning
今生能礼敬、 照顾母亲是件好事; 今生能礼敬、 照顾父亲是件好事; 今生能礼敬、 照顾沙门是件好事; 今生能礼敬、 照顾圣者是件好事。
In this world it is good to be dutiful to one's mother; also it is good to be dutiful to one's father. In this world it is good to minister unto samanas*1; also it is good to minister unto brahmanas*2.
*1. Samana: Recluses.
*2. Brahmanas: here means Buddhas, paccekabuddhas or arahats. (The Commentary)


(偈333)
持戒到老乐,不移信心乐,
圆证智慧乐,不造恶业乐。
Virtue maintained until old age is blissful. Pleasing is steadfast confidence. Blissful is the attainment of wisdom. It is good to do no evil.


# 含义 Meaning
老年时, 仍然能够持戒是件好事; 具有正信是件好事; 智慧具足是件好事; 不造作恶业是件好事。
It is good to have virtue till old age, it is good to have unshakable faith, it is good to gain wisdom, it is good to do no evil.

* 故事集 Story 
魔波旬企图怂恿佛陀 23-331 & 333
有一次,佛陀在喜马拉雅山附近居留时,发现很多百姓受到暴虐君主不公平的统治,他心想,是否有法子可以使这些君主能公平、如法地善待百姓。魔波旬明白佛陀的心思后,就怂恿佛陀当国王。 

佛陀对魔波旬说:「邪恶的魔波旬!你的教法和我的大不相同,你无法左右我,人应该警觉那些口口声声要帮助我们,而实际上却处处为自己利益打算的 "朋友"。」 

(注) 「圣者」:指佛陀、阿罗汉...等

The Story of Mara 23-331 & 333
Once, while the Buddha was residing near the Himalayas, he found that many people were being ill-treated by some wicked kings. It then occurred to him whether it would be possible to prevent them from ill-treating those who should not be ill-treated and make the kings rule justly and wisely. Mara knew what the Buddha was thinking and planned to entice the Buddha to rule as a king. To him the Buddha replied, "O wicked Mara! Your teaching and my teaching are quite different. You and I cannot have any discussion. This is my teaching".

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