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bza039 -- Sakka is patient in the face of insult 帝釋聞罵聲忍默

Text-cluster:
別譯雜阿含: bza039 BZA English: 別譯雜阿含英譯 雜阿含: za1110 增壹阿含(34.8):  T.02.0125.0697b16 SN: SN,I,220 (Vepacitti) Sk(E): Enomoto 1994, no.1110 (Uv 20.6f., 9f., 12-14)

bza039

如是我聞:一時佛在舍衛國 祇樹給孤獨園


爾時世尊告諸比丘:

「往昔之時釋提桓因共阿脩羅將欲戰鬭,治嚴已辦。爾時釋提桓因告諸天言: 『 我等諸天若得勝者,必以五縛繫阿脩羅,將詣天宮!』 時阿脩羅亦勅己眾: 『 我等若勝,亦以五縛繫釋提桓因,詣阿脩羅宮!』 爾時諸天眾勝,即以五縛繫毘摩質多羅,將詣天宮。毘摩 * 質多見帝釋時,瞋恚罵詈,極出惡言。帝釋爾時親聞罵聲,默不加報。爾時御者摩得伽即說偈言:

釋脂之夫摩佉婆    汝為怖畏無力耶
毘摩質多面前罵    極出惡言云何忍

    爾時帝釋說偈答言:

我不怖畏而生忍    亦不以我無力故
而畏毘摩質多羅    我以勝智自修忍
愚者淺識智無及    而常諍訟心不息
若我以力用禁制    與彼愚者同無異

御者復說偈言:

* 孾愚若放縱    轉劇不休息
如彼後行牛    騰陌前牛上
健者 * 為以力    禁制彼愚者

帝釋復說偈言:

* 觀制禁愚    莫過於忍默
瞋恚熾盛時    唯忍最能制
愚者謂有力    而實是無力
愚不識善惡    無法可禁制
我身有勇力    能忍愚劣者
是名第一忍    忍中之善者
微者於有力    不得不行者
是名怖畏忍    不名為實忍
威力得自在    為他所毀罵
默然不加報    是名為勝忍
微劣怖威力    默然不能報
是名為怖畏    不名為行忍
* 孾愚無智等    惡害以加他
見他默然忍    便以己為勝
賢聖有智者    謂忍最為勝
是以聖賢眾    恒讚忍功德
除己并與他    滅除諸難畏
見他瞋恚盛    但能行默忍
彼瞋自然滅    不煩刀 * 杖力
彼此得大利    自利 * 亦利他
愚者謂忍怯    賢智之所讚
忍於勝己者    怖畏患害故
若於等己諍    畏俱害故忍
能忍卑劣者    忍中最為上

佛告諸比丘:

「帝釋於三十三天最為自在,行於王法,尚能修忍,讚嘆於忍,況諸比丘毀形入法,應當修忍,讚嘆於忍。若能修忍及讚嘆者,是出家法。」


佛說是已,諸比丘聞佛所說,歡喜奉行。


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Sakka is patient in the face of insult

Translation of BZA 039. First version published in Buddhist Studies Review vol. 23-1 (2006).

Thus have I heard, once, the Buddha was staying at Sāvatthī at the Jeta Grove in the Anāthapiṇḍika Park.

At that time the World-honored One told the monks: “Long time ago, Sakka Devānam Indo was about to do battle with the asuras, when everything had been readied , he addressed the devas: ‘If we devas should attain victory, we will with five bonds bind [the king of the] asuras, and bring him to our palace.’ The asura [king] also ordered his host: ‘If we win, we also will with five bonds bind Sakka Devānam Indo, and bring him to our palace.’

At that time, the devas won, and they bound Vepacitti with five bonds and brought him into their palace. When Vepacitti saw Sakka, he got angry and insulted him, using extremely foul language. When Sakka heard these insults, he stayed silent, did not react. His charioteer Mātali addressed him with a verse:

Sakka! Husband of Suja! Maghavā! // Are you afraid or weak?
Vepacitti insults you to your face // how can you suffer this foul language?

And Sakka answered with a verse:

It is not that I am afraid that I engender patience // neither is it that I am weak
And therefore suffer Vepacitti’s insults // I have by victorious wisdom practiced patience
The foolish of shallow knowledge, unwise // always argue and quarrel without end
If I use force to chastise him // I am not different from this fool

Again the charioteer said:

If one loosens the bonds of the naïve and foolish // they will behave worse and worse 轉劇不休息
[They are] like a cow that walks behind // [and suddenly] tries to charge over those in front of it
A firm one will forcefully // restrain the foolish

Again Sakka spoke a verse:

I reckon in order to restrain the foolish // there is nothing better than patient silence
At a time when someone is incensed by hatred and anger // he can only be restrained by patience
What the foolish call strong // is not truly strong
The foolish do not distinguish between good and bad // have no way to restrain [themselves]
If I can find the courage in me // to patiently endure the foolish and inferior
This is called foremost patience // and to be skillful in patience.
The inferior person when facing someone strong // can not but practice it
this is called timid patience // not true patience.
Power gives the freedom // to counter those who insult [us]
with silence, not reacting // this is the best [form of] patience.
Weakness is afraid of power // it is silent [because] it cannot react
this is called fear // not the practice of patience.
The naïve and foolish without wisdom // afflict others by harming them,
seeing the other’s silent patience // they believe they are victorious.
A wise and saintly person // takes patience to be the best [way to behave].
Thus among the saintly // the meritorious power of patience is always praised.
It diminishes for oneself and also for others // eradicates many hindrances and fears.
Seeing the other full of hatred and anger // but being able to practice silent patience,
the other’s hatred will vanish naturally // no need for the strength of blade and cudgel.
For the great benefit of both // benefiting oneself and benefiting others.
What the foolish deem patience because of fear // is praised by the wise and saintly.
We are patient with those superior to us // because we are afraid of being harmed.
When struggling with equals // one too is patient, because one fear’s harm.
To be able to be patient with people inferior to us // is the best form of patience.

The Buddha told the monks: “Sakka in the heaven of the thirty-three in freely exercising his rulership, if he can practice and praise patience, how much more should you, oh monks, who have abandoned form and entered the teaching, how much more should you practice and praise patience. Practicing and praising patience is the manner of [those having gone forth into] homelessness.

When the Buddha had finished, the monks, having listened to what he had said, were happy and practiced accordingly.

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tn0099-1110

如是我聞:一時佛住舍衛國祇樹給孤獨園。


爾時世尊告諸比丘:

「過去世時有天帝釋天、阿修羅對陣欲戰。釋提桓因語三十三天眾言:『今日諸天與阿修羅軍戰。諸天得勝,阿修羅不如者,當生擒毘摩質多羅阿修羅王,以五繫縛,將還天宮!』毘摩質多羅阿修羅王告阿修羅眾:『今日諸天、阿修羅共戰。若阿修羅勝,諸天不如者,當生擒釋提桓因,以五繫縛,將還阿修羅宮!』當其戰時,諸天得勝,阿修羅不如。時彼諸天捉得毘摩質多羅阿修羅王,以五繫縛,將還天宮,縛在帝釋斷法殿前門下。帝釋從此門入出之時,毘摩質多羅阿修羅縛在門側,瞋恚罵詈。時帝釋御者見阿修羅王身被五縛,在於門側,帝釋出入之時輒瞋恚罵詈。見已,即便說偈,白帝釋言:

釋今為畏彼    為力不足耶
能忍阿修羅    面前而罵辱

釋即答言:

不以畏故忍    亦非力不足
何有黠慧人    而與愚夫對

御者復白言:

若但行忍者    於事則有闕
愚癡者當言    畏怖故行忍
是故當苦治    以智制愚癡

帝釋答言:   

我常觀察彼    制彼愚夫者
見愚者瞋盛    智以靜默伏
非力而為力    是彼愚癡力
愚癡違遠法    於道則無有
若使有大力    能忍於劣者
是則為上忍    無力何有忍
於他極罵辱    大力者能忍
是則為上忍    無力何所忍
於己及他人    善護大恐怖
知彼瞋恚盛    還自守靜默
於二義俱備    自利亦利他
謂言愚夫者    以不見法故
愚夫謂勝忍    重增其惡口
未知忍彼罵    於彼常得勝
於勝己行忍    是名恐怖忍
於等者行忍    是名忍諍忍
於劣者行忍    是則為上忍

佛告諸比丘:

「釋提桓因於三十三天為自在王,常行忍辱,讚歎於忍。汝等比丘正信非家,出家學道,亦應如是行忍,讚歎於忍,應當學。」


佛說經已,諸比丘聞佛所說,歡喜奉行。


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This file is part of the Bieyi za ahan (T.100) project at the Dharma Drum Buddhist College.
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