Saturday, October 15, 2016

第三. 心品 Mind

(偈 33)
心念乱无序,难护难制御,
智者调其心,如匠矫箭直。
The flckering, fickle mind, difficult to guard, difficult to control - the wise person straightens it as a fletcher straightens an arrow.

# 含义 Meaning
心念飘忽不定, 难以制服, 智者调服心念, 一如工匠使箭笔直一般。
The mind is excitable and unsteady; it is difficult to control and to restrain. The wise one trains his mind to be upright as a fletcher straightens an arrow.


(偈 34)
犹如弃地鱼,跳抖而不安,
心脱欲魔界,亦躁动不安。
(注: 魔界-Māradheyya, 魔界喻烦恼境: 不安-示警醒故)
Like a fish that is drawn from its watery abode and thrown upon land, even so does this mind flutter. Hence should the realm of the passions be shunned.

# 含义 Meaning
人心如同被丢弃在地上的鱼, 躁动不安, 所以人应该远离贪爱。
As a fish quivers when taken out of its watery home and thrown on to dry ground, so does the mind quiver when it is taken out of the sensual world to escape from the realm of Mara (i.e., kilesa vatta, round of moral defilements).

* 故事集 Story 
无法控制心念的弥酰 03-33 & 34
弥酰比库有一次在化缘后返回精舍的路上,看见一处美丽、舒适的芒果园。他认为是禅修的好地方,就请求佛陀答应他去那里禅修。佛陀要他过一阵子再说,因为佛陀明白光凭对一个地方的喜欢,无助于他的禅修。但弥酰急躁难耐,一次又一次的恳求,最后,佛陀只好答应他。 

弥酰就到该芒果园去,并且坐在树下禅修。虽然整天禅修,但心意纷乱,所以毫无进展,傍晚时分,他就回精舍,向佛陀说他一直受到各式各样精神烦恼的干扰。 

佛陀告诫他,就是因为心容易受到刺激而且易变,所以应随时随地,以恰当的方法控制内心。弥酰正念现前地思考佛陀的教诲后,证得初果。

The Story of Thera Meghiya 03-33 & 34
At that time, Thera Meghiya was attending upon the Buddha. On one occasion, on his return from alms-round, the thera noticed a pleasant and beautiful mango grove, which he thought was an ideal spot for meditation. He asked the Buddha's permission to let him go there, but as the Buddha was alone at that time, he was told to wait for awhile until the arrival of some other bhikkhus. The thera was in a hurry to go and so he repeated his request again and again, until finally the Buddha told him to do as he wished.

Thus, Thera Meghiya set out for the mango grove, sat at the foot of a tree and practised meditation. He stayed there the whole day, but his mind kept wandering and he made no progress. He returned in the evening and reported to the Buddha how all the time he was assailed by thoughts associated with the senses, ill will and cruelty (kama vitakka, byapada vitakka and vihimsa vitakka).

So, the Buddha told him that as the mind is easily excitable and fickle, one should control one's mind.。

Then the Buddha spoke the above verses, at the end of the discourse, Thera Meghiya attained Sotapatti Fruition.


(偈 35)
难御轻浮心,随欲而流转,
智者制其心,调御得安乐。
The mind is hard to restrain, swift, it flies wherever it likes: To control it is good. A controlled mind is conducive to happiness.

# 含义 Meaning
心难以调卸, 轻浮躁动, 随欲流转; 智者应该调卸心, 调伏的心令人安乐。
The mind is difficult to control; swiftly and lightly, it moves and lands wherever it pleases. It is good to tame the mind, for a well-tamed mind brings happiness.

* 故事集 Story 
能够洞察他人内心的女士 03-35
有一次,六十位比库分别从佛陀得到禅修禅观的指导后,到一座山脚下的村落去禅修。村长的母亲玛蒂迦玛塔,供养他们所需的食物,并且为他们兴建一座遮雨蓬,方便他们在雨季时仍然可以停留在村落里。一天,她请求这些比库指导她禅修观想。他们就教导她观想身体的三十二相,并从中去理解色身的无常变化和我执的虚幻。她非常努力的禅修观想,因而比这些比库更早证得三果,并且具有超凡的神通力量。

透过她的天眼通,她明白这些比库尚未证果,也知道他们都有证得阿罗汉果的潜力,但需要足够的食物,因为脆弱的身体无法使心发挥最佳的功能。所以她提供他们营养的食物,由于有营养的食物和正精进,他们因而正念具足,而证得阿罗汉果。

雨季结束后,他们就回去揭达林给孤独园,佛陀当时正驻锡在那里。他们向佛陀报告 说他们身体健康,而且环境良好,也不用担心食物不足的情形。他们也说玛蒂迦玛塔明白他们的心念,而提供非常营养的食物给他们,这些食物在维持色身健康是必要的,而健康的身体是保持精神专注的重要因素。

有一位比库听他们说起玛蒂迦玛塔的所作所为后,决定也要前去该村落。所以他在 得到佛陀给予的禅修观想题目之后,就到该村落去。玛蒂迦玛塔也供给他想要的一切东西,当他想要某些东西时,玛蒂迦玛塔就亲身带这些东西前来给他。有一次,他用完食物后,请教玛蒂迦玛塔是否真正能洞察别人的心念,她不直接回答,却说:「能明白他人心念的人,其言行举止是如此如此的。」 这时候,这比库想到:「如果我像一般众生有不纯净的念头,而她也真的能洞悉他人心念的话,她一定会鄙视我的。」有了这种想法后,他对玛蒂迦玛塔有种莫名的害怕而决定回揭达林给孤独园。他向佛陀报告说,因为害怕玛蒂迦玛塔会侦测到他内心不纯净的念头,所以无法继续停留在该村落。佛陀告诫他,只要专注在一件事上,那就是调伏内心。佛陀要他再回该村落去。但不可胡思乱想,只要专心禅修观想就好。这比库就再度回该村落去,玛蒂迦玛塔也一如供养前次比库们一样地提供他食物,使他能够心无牵挂地禅修观想。所以,在短短的时日后,他也涤清心念而证得阿罗汉果。

The Story of A Certain Bhikkhu 03-35
On one occasion, sixty bhikkhus, after obtaining a subject of meditation from the Buddha, went to Matika village, at the foot of a mountain. There, Matikamata, mother of the village headman, offered them alms-food; she also built a monastery for them, so that they could stay in the village during the rainy season. One day she asked the group of bhikkhus to teach her the practice of meditation. They taught her how to meditate on the thirty-two constituents of the body leading to the awareness of the decay and dissolution of the body. Matikamata practised with diligence and attained the three Maggas and Phalas together with Analytical Insight and mundane supernormal powers, even before the bhikkhus did.

Rising from the bliss of the Magga and Phala she looked with the Divine Power of Sight (Dibbacakkhu) and saw that the bhikkhus had not attained any of the Maggas yet. She also learnt that those bhikkhus had enough potentiality for the attainment of arahatship, but that they needed proper food. So, she prepared good, choice food for them. With proper food and right effort, the bhikkhus developed right concentration and eventually attained arahatship.

At the end of the rainy season, the bhikkhus returned to the Jetavana monastery, where the Buddha was in residence. They reported to the Buddha that all of them were in good health and in comfortable circumstances and that they did not have to worry about food. They also mentioned about Matikamata who was aware of their thoughts and prepared and offered them the very food they wished for.

A certain bhikkhu, hearing them talking about Matikamata, decided that he, too, would go to that village. So, taking a subject of meditation from the Buddha he arrived at the village monastery. There, he found that everything he wished for was sent to him by Matikamata, the lay-devotee. When he wished her to come she personally came to the monastery, bringing along choice food with her. After taking the food, he asked her if she knew the thoughts of others, but she evaded his question and replied, "People who can read the thoughts of others behave in such and such a way." Then, the bhikkhu thought, "Should I, like an ordinary worldling, entertain any impure thought, she is sure to find out." He therefore got scared of the lay-devotee and decided to return to the Jetavana monastery. He told the Buddha that he could not stay in Matika village because he was afraid that the lay-devotee might detect impure thoughts in him. The Buddha then asked him to observe just one thing; that is, to control his mind. The Buddha also told the bhikkhu to return to Matika village monastery, and not to think of anything else, but the object of his meditation only. The bhikkhu went back. The lay-devotee offered him good food as she had done to others before, so that he might able to practise meditation without worry. Within a short time, he, too, attained arahatship.

With reference to this bhikkhu, the Buddha spoke the above verse, at the end of the discourse, many of those assembled attained Sotapatti Fruition.


(偈 36)
心溜荡善变,细微难察觉,
智者护其心,护卫得安乐。
The mind is very hard to perceive, extremely subtle, flits wherever it lists. Let the wise person guard it; a guarded mind is conducive to happiness.

# 含义 Meaning
心念随着欲望流转, 非常微妙, 难于察觉, 智者应该防护心念, 使其安住, 才能获得安乐。
The mind is very difficult to see, very delicate and subtle; it moves and lands wherever it pleases. The wise one should guard his mind, for a guarded mind brings happiness.

* 故事集 Story 
智者应护持自己的心念 03-36
从前沙瓦提城有一位银行家的年轻儿子,向到他家化缘的比库请教,应该如何做才可以解脱生命中的苦难。那位比库告诉他把钱财分成三部份:一部份投资做生意,另一部份做家庭支出,最后一部份做慈善。他遵照比库的话去做,然后,他又问比库下一步要如何做。比库告诉他,第一要皈依三宝、守五戒,第二要守十戒,第三要出家修行。他也一一奉行,最后也出家。

出家为比库后,一位教师教他阿毗达摩(论),另一教师教他戒律,但他却觉得要学得东西太多了,戒律又太严、太多,又没有足够的自由。它因此认为世俗生活比较好。由于有这样的怀疑与不满,他觉得郁闷,疏忽职责,同时日渐消瘦、羸弱。佛陀知道这件事后告诫他说:「如果可以控制心念,就没有什么事情需要再控制了,所以努力摄受心念吧!」

The Story of A Certain Disgruntled Bhikkhu 03-36
Once, there lived in Savatthi, the son of a banker. This young man asked the bhikkhu, who used to come to his house for alms, what he should do to be liberated from the ills of life. Thebhikkhu instructed him to divide his property into three parts; one part to do business with, one part to support the family and one part to give in charity. He did as he was told and again asked what else should be done next. So he was further instructed; first to take refuge in the Three Gems* and to observe the five precepts; secondly, to observe the ten precepts; and thirdly, to renounce the world and enter the Buddhist religious Order. The young man complied with all these instructions and became a bhikkhu.

As a bhikkhu, he was taught the Abhidhamma** by one teacher and the Vinaya by another. Being taught in this way, he felt that there was too much to be learnt, that the disciplinary rules were too strict and too many, so much so that there was not enough freedom even to stretch out one's hands. He thought that it might be better to return to the life of a householder. As a result of doubt and discontent, he became unhappy and neglected his duties; he also became thin and emaciated. When the Buddha came to know about this, he said to the young bhikkhu, "if you can only control your mind, you will have nothing more to control; so guard your own mind."

Then the Buddha spoke the above verse, at the end of the discourse, the young bhikkhu and many others attained arahatship.

* Three Gems: The Three Gems are the Buddha, the Dhamma and the Samgha, (i.e., the Buddha, the Teaching of the Buddha, and the Buddhist religious Order).

** Abhidhamma: the third great division of the Pitaka comprising the Buddha's philosophical exposition of ultimate realities.


(偈 37)
远游与独行,无形隐胸窟,
智者善御心,解除诸魔缚。
(注: 胸窟-Guhāsayam, 心识所在)
Faring far, wandering alone, bodiless, lying in a cave, is the mind.
Those who subdue it are freed from the bond of Māra.

# 含义 Meaning
心念无色无相, 纷沓而至, 神游虚空远独, 无形藏隐于心识, 能够调服心的人,解脱魔障。
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.

* 故事集 Story 
心念容易飘浮不定 03-37
僧珈逻仕达是沙瓦提城的一位长老比库。他的妹妹生下儿子时,以他的名字为名。这男孩后来也出家为比库。有一次这年轻比库停留在某个村子的精舍时,有人供养他两件袈裟,他决定把其中一件供养给长老比库─他的舅舅。

结夏安居以后,年经比库就去找长老比库,并把袈裟供养给长老比库。但长老比库说自己的袈裟已经足够了,所以加以拒绝。年轻比库多次恳请,但长老比库坚决拒绝。年轻比库因此十分伤心,认为舅舅不喜欢他。他甚至觉得既然舅舅坚定拒绝与他共享必需品,他最好还是还俗,过世俗的生活。

从那时候开始,他的心念纷飞,思绪紊乱,心中想着:还俗后,就卖掉袈裟,买只母羊,然后快速生育,就有足够的收入,娶妻生子,他再携带妻小搭车去探访舅舅。他甚至想到在路途上,他会告诉妻子,由他来照顾孩子,但她却要他驾车,不要管孩子的事,而他坚持要照顾孩子,就去抢孩子,结果孩子却掉下车子,被轮子辗过,他非常忿怒,拿棍子要打老婆。
其实,这时候,他正用扇子帮舅舅搧凉,但由于胡思乱想,而不小心打到长老比库的头。长老比库明白年轻比库的心念,就告诉他:「你自己不能打老婆,怎么来打舅舅呢?」年轻比库十分惊讶,侷促不安地想立刻离开精舍。但长老比库却设法带他去见佛陀。

佛陀知道事情的原委后,很仁慈的告诉年轻比库,人心旁鹜不定,即使是遥远的东西,心都能够加以胡思乱想。所以人应努力使自己从贪、瞋、痴三毒中解脱出来。

The Story of Thera Samgharakkhita 03-37
Once, there lived in Savatthi, a senior bhikkhu by the name of Samgharakkhita. When his sister gave birth to a son, she named the child after the thera and he came to be known as Samgharakkhita Bhagineyya. The nephew Samgharakkhita, in due course, was admitted into the Order. While the young bhikkhu was staying in a village monastery he was offered two sets of robes, and he intended to offer one to his uncle, the thera.

At the end of the vassa he went to his uncle to pay respect to him and offered the robe to the thera. But, the uncle declined to accept the robe, saying that he had enough. Although he repeated his request, the thera would not accept. The young bhikkhu 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 Order and live the life of a layman.

From that point, his mind wandered and a train of thoughts followed. He thought that after leaving the Order he would sell the robe and buy a she-goat; that 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 drop 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.

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 Samgharakkhita 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.

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.

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


(偈 38)
心念不稳固,不解真谛法,
信心不坚者,智慧难成就。
He whose mind is not steadfast, he who does not know the true doctrine, he whose confidence wavers — the wisdom of such a one will never be perfect.

# 含义 Meaning
心不安定, 不了解正法, 信心又不坚定的人, 智慧不能成就。
If a man's mind is unsteady, if he is ignorant of the true Dhamma, and if his faith is wavering, then his knowledge will never be perfect.


(偈 39)
心无贪与瞋,逾越善恶业,
精勤之觉者,心中无畏惧。
(注: 觉者-阿罗汉的信、勤、念、定、慧五根五力常具足)
He whose mind is not soaked (by lust) he who is not affected (by hatred), he who has transcended both good and evil - for such a vigilant one there is no fear.

# 含义 Meaning
心无贪欲, 也没有瞋恚, 同时超越善与恶并且精进修行的觉者, 毫无恐惧。
If a man's mind is free from passion, if he is free from ill will, if he has transcended both good and evil, and if he is vigilant, for such a man there is no fear.

* 故事集 Story 
心猿意马的比库 03-38 & 39
从前,沙瓦提城有一个人在森林里寻找走失的牛时,突然感觉十分飢饿,就到村子的精舍去。精舍里的比库就给他一些食物吃。吃的时候,他突然想到既然每天勤奋工作,还不够温饱,那么出家或许不失个好主意。

所以,他就恳求比库让他加入僧团。出家后,他尽责守分,同时因为有足够的食物,不久就长胖了。过了一阵子,他却厌倦外出化缘的日子,就还俗了。又过了一些日子,他却又觉得世俗生活艰辛,所以二度出家。但不久,又还俗。由于意志不坚,所以断断续续的出家、还俗六次。人们就称他为「质多舍利弗」(意思是心意不坚定的人)。而在这期间内,他妻子也怀孕了。事实上,他六次出家都不是想脱离世间,只是为了自己的方便而已。所以,不论身为比库或在家居士,他都不快乐。

后来,有一天,他进入卧室时,碰巧看见妻子正在睡觉,而且大声打鼾,张开的嘴巴也流出口水。看见妻子这个样子时,他明白身体不净的道理,并且如是思考:「我几次出家半途而废,就是因为迷恋如此德行的妻子!」当下他拿着黄色的袈裟,第七次到精舍去。一路上,不停的念着「无常」、「苦」,而证得初果。

到达精舍时,他再度请求加入僧团。

「我们无法再接纳你!几次剃度下来,你的头已经像磨刀石了。」比库们拒绝他的请求。

但他坚决地请求,最后,比库们又起了怜悯心,让他再度加入僧团。过了几天,他就证得阿罗汉果了。

后来,比库见他这次出家这么久,感到惊讶,就问他原委,他回答说:「我以前会还俗,是因为仍有执着,但现在一切都过去了。」

比库们向佛陀报告这件事,佛陀说:「从前质多舍利弗的心意不够坚定,而且不了解佛法,但他现在已经是个舍弃所有执着(注3)的阿罗汉了。」 

备注:
1. 阿罗汉超越善恶,所以阿罗汉的作为不落善恶范围。这不是说阿罗汉无所事事 。相反地,阿罗汉积极任事,而且一无私心,所作所为都为了引导别人走向修行的道路。一般认为阿罗汉的作为是善的。但阿罗汉的行为不会为自己创造善报。阿罗汉仍然要承受过去所做业的业报。阿罗汉不作新业,阿罗汉的所有作为称之为「无记(KIRIYA)」,而不是业,所以从道德观点而言,不会产生效应。阿罗汉如实知见,所以不落因果律。

2. 此处的觉者指的是阿罗汉。阿罗汉并不是不睡觉。他们不论清醒或睡眠时,都是精进的,因为阿罗汉永远具足正信,精进,正念,正定和慧等五种德行。

3. 也许有人会问质多舍利弗是否不应该抛妻离子?但我们必须从历史的角度来理解,佛陀时代的印度,能舍弃世间出家为比库,被认为是相当尊贵的行为。同时,在当时的社会架构下,比库家里的其它成员也乐于照顾他的妻子儿女,因为比库出家修行,已经做了重大的牺牲,更何况他的修行目标是要成为圣人。

The Story of Thera Cittahattha 03-38 & 39
A man from Savatthi, after looking for his lost ox in the forest, felt very hungry and went to a village monastery, where he was given the remains of the morning meal. While taking his food, it occurred to him that even though he worked hard every day he could not get such good food and that it might be a good idea to become a bhikkhu. So he asked the bhikkhus to admit him into the Order. At the monastery, he performed the duties of a bhikkhu and as there was plenty of food he soon gained weight. After some time, he got weary of going round for alms-food and returned to the life of a lay man. A few days later, he felt that life at home was too strenuous and he went back to the monastery to be admitted as a bhikkhu for a second time. For a second time, he left the Order and returned to home-life. Again, he went back to the monastery for a third time and left it. This shuttling process went on for six times, and because he acted only according to his whims he was known as Thera Cittahattha.

While he was going back and forth between his home and the monastery, his wife became pregnant. One day, during his last stay at home, he happened to enter the bedroom while his wife was asleep. She was almost naked as the clothes she was wearing had partially fallen off. She was also snoring loudly through her nose and mouth and saliva was trickling down her mouth. Thus, with her mouth open and her bloated stomach, she looked just like a corpse. Seeing her thus, he instantly came to perceive the impermanent and unpleasant nature of the body, and he reflected, "I have been a bhikkhu for several times and it is only because of this woman that I have not been able to remain as a bhikkhu." Hence, taking the yellow robe with him he left his home for the monastery for the seventh time. As he went along he repeated the words "impermanence" and "unpleasantness" (anicca and dukkha) and thus attained Sotapatti Fruition on the way to the monastery.

On arrival at the monastery he asked the bhikkhus to admit him into the Order. They refused and said, "We cannot admit you as a bhikkhu. You have been shaving your head so often that your head is like a whetting stone." Still, he entreated them to admit him into the Order just once more and they complied. Within a few days, the bhikkhu Cittahattha attained arahatship together with Analytical Insight. Otherbhikkhus, seeing him staying on for a long time in the monastery, were surprised and they asked him the reason why. To this, he replied. "I went home when I still had attachment in me, but now that attachment has been cut off" The bhikkhus, not believing him, approached the Buddha and reported the matter. To them, the Buddha said, "Thera Cittahattha was speaking the truth; he shifted between home and monastery before because at that time, his mind was not steadfast and he did not understand the Dhamma. But at this moment, Thera Cittahattha is already an arahat; he has discarded both good and evil."

Then the Buddha spoke the above verses.


(偈 40)
身如易碎瓶,护心如城堡,
慧剑斗魔王,勤修不染着。
(注: 不染着-以智慧观照)
Realising that this body is (as fragile) as a jar, establishing this mind (as firm) as a (fortified) city he should attack Māra with the weapon of wisdom. He should guard his conquest and be without attachment.

# 含义 Meaning
明白色身像陶器般脆弱,而妥善护卫心, 一如护卫坚固的城市; 并且以智慧破除魔障, 勤习止观, 但不可执着。
Knowing that this body is (fragile) like an earthern jar, making one's mind secure like a fortified town, one should fight Mara with the weapon of Knowledge. (After defeating Mara) one should still continue to guard one's mind, and feel no attachment to that which has been gained (i.e., jhana ecstasy and serenity gained through meditation).

* 故事集 Story 
骚扰比库的精灵 03-40
沙瓦提城里的一群比库分别获得佛陀给予的禅观指导后,就到离城很远,一处适合禅修的丛林去禅修。原先林子里的守护精灵觉得,如果比库们要停留在林子里,那么它们就不适合栖息在树上。它们也认为比库只会停留一夜,所以就离开树上,到地面上来。 

但过了十四天,比库们仍在林子里,它们猜测比库们可能要在此结夏安居。果真如此,它们就被迫要在地面生活一段时间,因次决定发出鬼般的声音,制造恐怖的景像来吓走比库们。从此以后,它们有时候幻化成有身体无头,或有头无身体的鬼魅等等。比库们非常气愤,就离开林子,回城里向佛陀报告这件事。佛陀说这是因为他们没有准备任何的武器,佛陀要他们再回去,但要预先准备好适当的装备。佛陀就教导比库们《慈爱经》,这就是适当的武器装备。 

佛陀告诉比库们要诵读《慈爱经》,并把善意散播给林子里所有的众生。对任何众生也不可心生瞋恨或心怀恐惧。比库们就回到原来的林子,并且遵照佛陀的方法做,精灵们得到善意心念后,立即展现欢迎的诚意,不再干扰比库的禅修。他们欣然留在地面上,林子里因此一片和谐安祥,不再有鬼嚎、魅影的情形。比库们也可以禅修观身,而明白人身脆弱无常的道理。

The Story of Five Hundred Bhikkhus 03-40
Five hundred bhikkhuks from Savatthi, after obtaining a subject of meditation from the Buddha, travelled for a distance of one hundred yojanas* away from Savatthi and came to a large forest grove, a suitable place for meditation practice. The guardian spirits of the trees dwelling in that forest thought that if those bhikkhus were staying in the forest, it would not be proper for them to live with their families in the trees. So they descended from the trees, thinking that the bhikkhus would stop there only for one night. But the bhikkhus were still there at the end of a fortnight; then it occurred to them that the bhikkhus might be staying there till the end of the vassa. In that case, they and their families would have to be living on the ground for a long time. So, they decided to frighten away the bhikkhus, by making ghostly sounds and frightful apparitions. They showed up with bodies without heads, and with heads without bodies, etc. The bhikkhus were very upset and left the place and returned to the Buddha, to whom they related everything. On hearing their account, the Buddha told them that this had happened because previously they went without any weapon and that they should go back there armed with a suitable weapon. So saying, the Buddha taught them the entire Metta Sutta (discourse on Loving-Kindness) beginning with the following stanza:

Karaniyamattha kusalena
Yanta santam padam abhisamecca
Sakko uju ca suhuju ca
Suvaco c'assa mudu anatimani.

[The above stanza may be translated as: "He who is skilled in (acquiring) what is good and beneficial, (mundane as well as supra-mundane), aspiring to attain Perfect Peace (Nibbana) should act (thus): He should be efficient, upright, perfectly upright, compliant, gentle and free from conceit."]


The bhikkhus were instructed to recite the sutta from the time they came to the outskirts of the forest grove and to enter the monastery reciting the same. The bhikkhus returned to the forest grove and did as they were told. The guardian spirits of the trees receiving loving-kindness from the bhikkhus reciprocated by readily welcoming and not harming them. There were no more ghostly sounds and ungainly sights. Thus left in peace, the bhikkhus meditated on the body and came to realize its fragile and impermanent nature.

From the Jetavana monastery, the Buddha, by his supernormal power, learned about the progress of the bhikkhus and sent forth his radiance making them feel his presence. To them he said, "bhikkhus just as you have realized, the body is, indeed, impermanent."

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

* yozana: a measure of length about twelve miles.


(偈 41)
观色身无常,败坏弃地上,
神识空无有,犹如废焦木。
Before long, alas! this body will lie upon the ground, cast aside, devoid of consciousness, even as a useless charred log.

# 含义 Meaning
人生苦短, 此身不久将意识全无地躺在地上, 一如无用的焦木材。
Before long, alas, this body, deprived of consciousness, will lie on the earth, discarded like a useless log.

* 故事集 Story 
身体发臭的比库 03-41
普提珈塔提舍比库得到佛陀给他的观想题目后,努力禅修,但却生起病来。身上首先长满小疔,然后变成大的伤口,后来这些伤口破裂开,他的袈裟受到脓血的玷污,而变得黏腻腻的,身体也开始发臭,因此获得普提珈塔提舍的称呼,意思就是发臭的提舍比库,其它的比库因此弃他于不顾。 

佛陀知道他悲惨的状况,也预知他马上就要证得阿罗汉果了,就到他停留的火边去,并且亲自烧了一些热水,然后到他躺着的地方,抓住床沿。这时候,其他比库才聚集过来,佛陀就叫他们把他抬到外面去洗涤身体,同时也一并洗涤、晒干袈裟。这时候,他的身心焕然一新,就系念在前。佛陀站在床头,告诫他说,生命消失时,身体就像木头一样,一无是处,而被放在地上。佛陀说法后,他就证得阿罗汉果,不久之后,也入灭了。佛陀要其它比库将他火化,将骨灰纳入浮图中。 

有人请问佛陀,普提珈塔提舍比库的身体为何会发臭,佛陀说普提珈塔提舍比库的某一前世是个残酷的捕禽人,经常设陷阱捕捉鸟类。抓到之后,就折断鸟的翅膀和脚,防止它们飞走。由于这些恶业,所以今生身体发臭。 

佛陀最后说:「比库们!你们出家为比库,父母无法照顾你们,若不彼此照顾,谁会照顾你们?请记住,谁看护比库,就等于看护佛陀!」 

The Story of Tissa, the Thera with a Stinking Body 03-41
After taking a subject of meditation from the Buddha, Thera Tissa was diligently practising meditation when he was afflicted with a disease. Small boils appeared all over his body and these developed into big sores. When these sores burst, his upper and lower robes became sticky and stained with pus and blood, and his whole body was stinking. For this reason, he was known as Putigattatissa, Tissa the thera with stinking body.

As the Buddha surveyed the universe with the light of his own intellect, the thera appeared in his vision. He saw the sorrowful state of the thera, who had been abandoned by his resident pupils on account of his stinking body. At the same time, he also knew that Tissa would soon attain arahatship. So, the Buddha proceeded to the fire-shed, close to the place where the thera was staying. There, he boiled some water, and then going, to where the thera was lying down, took hold of the edge of the couch. It was then only that the resident pupils gathered round the thera, and as instructed by the Buddha, they carried the thera to the fire-shed, where he was washed and bathed. While he was being bathed, his upper and lower robes were washed and dried. After the bath, the thera became fresh in body and mind and soon developed one-pointedness of concentration. Standing at the head of the couch, the Buddha said to him that this body when devoid of life would be as useless as a log and would be laid on the earth.

Then the Buddha spoke the above verse, at the end of the discourse Thera Tissa attained arahatship together with Analytical Insight, and soon passed away.


(偈 42)
仇敌害仇敌,怨家恶怨家,
心向于邪道,远甚仇家害。
Whatever (harm) a foe may do to a foe, or a hater to a hater, an ill-directed mind can do one far greater (harm).

# 含义 Meaning
错误的心念(十恶), 比任何敌人或仇家的伤害更深。
(注: 邪道-十恶:1.杀生、2.偷盗、3.邪淫、4.妄语、5.两舌、6.恶口、7.绮语、8.贪、9.瞋、10.邪见)
A thief may harm a thief; an enemy may harm an enemy; but a wrongly directed mind  (Ten Evil Deeds) can do oneself far greater harm.
(Ten Evil Deeds:1.Killing of living beings, 2.Stealing, 3.Unlawful sexual intercourse,  4.Lying, 5.Slander and tale-bearing, 6.Harsh speech, 7.Frivolous and meaningless talk, 8.Covetousness/greedy, 9.Ill-will/hatred, 10.Wrong view.)

* 故事集 Story 
牧牛人难屠 03-42
难屠替一位富翁看顾牛只,虽然只是个牧牛人,但他尽可能存钱。有机会,他就到富翁的家去,也因此有些机会能够遇见佛陀,并且聆听佛陀说法。难屠也曾邀请佛陀到他家去,但佛陀却说时机尚未成熟,所以并未答允。

过了一阵子,有一次佛陀和众多比库突然改变行程,要到难屠家去,因为佛陀了解,难屠正确明白佛法的时机已经成熟了。接连好几天,难屠都很恭敬地接待并且供养佛陀和比库们。最后一天听完佛陀的说法后,他也证得初果。当天佛陀和众多比库要离去时,他更亲手拿着佛陀的钵,送佛陀一程之后,才顶礼回家。 

就在这时候,一位难屠长期仇敌的猎人射死难屠。走在后面的比库发现难屠的尸体后,赶上来报告佛陀:

「因为您的莅临,难屠作了大量的供养,并陪您走了一段路,才会在回家的路上为人射死。」

佛陀回答道:「比库啊,不管我来不来,由于以前的业,难屠都难逃死亡。所以大家应了解,错误的心念比敌人和小偷伤害人更深,对抗危险的唯一保障是正确的心念。」 

The Story of Nanda, the Herdsman 03-42
Nanda was a herdsman who looked after the cows of Anathapindika. Although only a herdsman, he had some means of his own. Occasionally, he would go to the house of Anathapindika and there he sometimes met the Buddha and listened to his discourses. Nanda requested the Buddha to pay a visit to his house. But the Buddha did not go to Nanda's house immediately, saying that it was not yet time.

After some time, while travelling with his followers, the Buddha went off his route to visit Nanda, knowing that the time was ripe for Nanda to receive his teaching properly. Nanda respectfully received the Buddha and his followers; he served them milk and milk products and other choice food for seven days. On the last day, after hearing the discourse given by the Buddha, Nanda attained Sotapatti Fruition. As the Buddha was leaving that day, Nanda carrying the bowl of the Buddha, followed him for some distance, paid obeisance and turned back to go home.

At that instant, a hunter who was an old enemy of Nanda, shot him down. The bhikkhus who were following the Buddha, saw Nanda lying dead. They reported the matter to the Buddha, saying, "Venerable Sir, because you came here, Nanda who made great offerings to you and accompanied you on your return was killed as he was turning back to go home." To them, the Buddha replied, "Bhikkhus, whether I came here or not, there was no escape from death for him, as a wrongly directed mind can do oneself much greater harm than an enemy or a thief can."

Then the Buddha spoke the above verse.


(偈 43)
善非父母作,亦非眷属作,
心向于正道,远胜亲朋作。
What neither mother, nor father, nor any other relative can do, a well-directed mind does and thereby elevates one.

# 含义 Meaning
善念(注)的法益,胜过父母亲朋的爱护与照顾。 
(注: 作-替做;正道-十善:1.布施、2.持戒、3.修定、4.尊敬、5.服务、6.回向、7.随喜、8.闻法、9.说法、10.正见)
Not a mother, nor a father, nor any other relative can do more for the well-being of one than a rightly-directed mind (Ten Meritorious Deeds)can.
(Ten Meritorious Deeds:1.Giving charity, 2.Morality, 3.Meditation, 4.Reverence or respect,5.Helping others, 6.Sharing merits with others, 7.Rejoicing in the merits of others, 8.Listening to the Dhamma, 9.Teaching the Dhamma, 10.Straightening one's views)

* 故事集 Story 
变性人 03-43
## 马哈咖吒那 = 摩诃迦旃延 (十大弟子 / 论议第一) 
梭儒亚是一位富翁。有一次,他与一个朋友带着一群仆人搭乘华丽的马车前去沐浴。当时,摩诃迦旃延尊者正在整饬衣服,准备入城化缘。梭儒亚瞥见尊者金色的皮肤时,内心想到:「这比库如果是我妻子多好。或者我妻子的肤色能像这样就好了!」不久,他发现自己的性别神密的变了。他感到非常的羞耻,而决定离开故乡。这时候,身为女儿身,他用刻有名字的印章向一群准备前往怛剎尸罗城的人恳请,让他搭便车。这时候,他的亲朋好友到处找他,却遍寻不着。 

到达怛剎尸罗城后,那群人中有一个人就向当地一位年轻的富翁提及同来的女性─ 梭儒亚,年轻的富翁发现梭儒亚十分美丽,而且与他的年龄相当,就与他结婚,梭儒亚也因此生了两个儿子。其实,当初身为男子时,他已经有两位女儿了。 

有一天,故乡一位富翁的儿子,也是梭儒亚的老朋友来怛剎尸罗城。梭儒亚就请他来家里,这人感到十分讶异,因为他根本不认识她,就问她是否认识他。她回答是,并垂询她亲朋好友的近况。这人告诉她,有一位富翁神秘失踪的事。这时候,她才向他透露她就是那位失踪的富翁,并且把自己因为看见比库时心中升起错误的念头,性别因而改变,以及与此地年轻富翁结婚的来龙去脉告诉他。这人劝他向摩诃迦旃延尊者请求宽恕。

摩诃迦旃延尊者于是被请来接受供养,供养后,她被带到尊者面前来解释一切原委,并恳请尊者宽恕。

当尊者说完:「起来吧!我宽恕你!」之后,梭儒亚马上恢复男人身份。这时她丈夫说:「朋友!既然你是这两个男孩的妈,而我是他们的父亲,他们真的是我们的儿子,所以你可以继续住在此地,不要沮丧!」

梭儒亚回答道:「朋友!我首先是男子,后来变成女人,现在又变回男人;同样地,先是两个女儿的父亲,最近又是两个儿子的母亲。一生中经历过这两次性别的转变后,我已经厌倦世俗生活了,我现在要出家为比库,并在尊者指导之下修行。以后照顾孩子就是你的责任了,请不要疏忽了!」

说完之后,梭儒亚拥抱、亲吻两个男孩,然后把他们交给他们的父亲而出家了。他也向那位协助他找到尊者,并且得到尊者宽恕之后有机会出家,而从事生命中最终目标──止息所有苦痛的年轻人致谢。 

摩诃迦旃延尊者于是帮他剃度,使他成为比库,他于是努力修行,后来,又跟随尊者到揭达林给孤独园向佛陀顶礼问讯。 

后来,人们常问他究竟比较喜欢两个女儿或亲生的两个儿子。他说比较喜欢亲生的儿子。但人们经常问及这个问题,使他感到非常困惑、羞愧,就单独一人精进修行,并且观身无常。不久之后,就证得阿罗汉果,同时具有非凡的智慧和神通。人们再问同样的问题时,他就说自己对任何人都没有执着。听他这么回答的比库们却不相信他的话,就向佛陀请教梭儒亚两种不同回答的涵意。佛陀说:「梭儒亚现在的回答和以前不同,是因为他已经证得阿罗汉果,没有任何的执着。正确的心念带给他的喜悦,不是身为父亲或母亲能够做到的。」 

The Story of Soreyya 03-43
## Thera Mahakaccayana (The ten principal disciples/ Foremost in explaining Dharma)
On one occasion, Soreyya accompanied by a friend and some attendants was going out in a luxurious carriage for a bath. At that moment, Thera Mahakaccayana was adjusting his robes outside the city, as he was going into the city of Soreyya for alms-food. The youth Soreyya, seeing the golden complexion of the thera, thought, "How I wish the thera were my wife, or else that the complexion of my wife were like that of his." As the wish arose in him, his sex changed and he became a woman. Very much ashamed, he got down from the carriage and ran away, taking the road to Taxila. His companions missing him, looked for him, but could not find him.

Soreyya, now a woman, offered her signet ring to some people going to Taxila, to allow her to go along with them in their carriage. On arrival at Taxila, her companions told a young rich man of Taxila about the lady who came along with them. The young rich man, finding her to be very beautiful and of a suitable age for him, married her. As a result of this marriage two sons were born; there were also two sons from the previous marriage of Soreyya as a man.

One day, a rich man's son from the city of Soreyya came to Taxila with five hundred carts. Lady-Soreyya recognizing him to be an old friend sent for him. The man from Soreyya city was surprised that he was invited, because he did not know the lady who invited him. He told the lady-Soreyya that he did not know her, and asked her whether she knew him. She answered that she knew him and also enquired after the health of her family and other people in Soreyya city. The man from Soreyya city next told her about the rich man's son who disappeared mysteriously while going out for a bath. Then the Lady-Soreyya revealed her identity and related all that had happened, about the wrongful thoughts with regard to Thera Mahakaccayana, about the change of sex, and her marriage to the young rich man of Taxila. The man from the city of Soreyya then advised the lady-Soreyya to ask pardon of the thera. Thera Mahakaccayana was accordingly invited to the home of Soreyya and alms-food was offered to him. After the meal, the lady-Soreyya was brought to the presence of the thera, and the man from Soreyya told the thera that the lady was at one time the son of a rich man from Soreyya city. He then explained to the thera how Soreyya was turned into a female on account of his wrongful thoughts towards the respected thera. Lady-Soreyya then respectfully asked pardon of Thera Mahakaccayana. The thera then said, "Get up, I forgive you." As soon as these words were spoken, the woman was changed back to a man. Soreyya then pondered how within a single existence and with a single body he had undergone change of sex and how sons were born to him, etc. And feeling very weary and repulsive of all these things, he decided to leave the household life and joined the Order under the thera.

After that, he was often asked, "Whom do you love more, the two sons you had as a man or the other two you had as a wife?" To them, he would answer that his love for those born of the womb was greater. This question was put to him so often, he felt very much annoyed and ashamed. So he stayed by himself and with diligence, contemplated the decay and dissolution of the body. He soon attained arahatship together with the Analytical Insight. When the old question was next put to him he replied that he had no affection for any one in particular. Other bhikkhus hearing him thought he must be telling a lie. When reported about Soreyya giving a different answer, the Buddha said, "My son is not telling lies, he is speaking the truth. His answer now is different because he has now realized arahatship and so has no more affection for anyone in particular. By his well-directed mind my son has brought about in himself a well-being which neither the father nor the mother can bestow on him."

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

结缘语

法句经 ”第三品 - 心品“ 的编排已在2016年10月15日圆满完成。

全品叙述我们的心念乱无序,犹如弃地之鱼,跳抖而不安; 能够调服心的人,便解脱魔障心与制其躁动不安, 调伏的心令人无畏惧与安乐。

《華嚴經》:
《覺林菩薩偈》:「若人欲了知,三世一切佛。 應觀法界性,一切唯心造。」

这个世界没有善待或亏待我们,是我们自己造就了这个世界。

法句经"第四品-花品 Flowers"将于2016年11月1日发布。

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若自认还没时间修心, 没办法调服心的人,或许只要花30分钟的时间,看以下的佛典动画视频 - ”佛说十善业道经“

http://kennethyee22d-03b10.blogspot.sg/

此经概要为;

从行为上远离1-杀生、2-偷盗、3-邪淫;
从语言上远离4-妄语(说谎)、5-两舌(挑唆)、6-恶口(语言粗俗)、7-绮语(花言巧语);
从思想上远离8-贪欲、9)瞋恚、10-邪见(愚痴)。

离此十种恶业,就称之为十善。 能断除一切痛苦,如身体的病痛,生活的困苦,家庭的纠纷及工作的烦恼等。

备注:当阅读时,如发觉有任何文字和文句不妥之处,敬请回馈指教, 必当考量纠正。 感恩。【Facebook