空 "Śūnyatā"4

 

Karma in different cultures: Aṅgulimāla, Jetsun Milarepa, Yuán-zé 2

 

(B) Jetsun Milarepa

The second story is about Jetsun Milarepa, a patriarch of the Kagyu lineage (white sect) of Tibetan Buddhism. Compared with Aṅgulimāla’s case, the reason that Milarepa killed many people indirectly was not due to the false education.

二、密勒日巴尊者

第二個我們來講密勒日巴尊者，也是西藏地區密宗白教的祖師故事。央掘利摩羅是被教錯的而去殺人，但這位密勒日巴尊者不是。

 

Jetsun Milarepa was born into a wealthy family in Tibet but became miserable after his father died.  His uncle and aunt took away all of the inheritance to obtain noble status and abused Milarepa, his mother, and his sisters as their servants.  Such miserable encounter can be found elsewhere that reveal the dark side of human nature. Sufferings from mistreatment could cause more harm or throw people off the track; Milarepa learned the black magic of hailstorm raising for revenge, as his mother asked.

密勒日巴尊者是身世可憐的，他爸爸過世以後，伯父跟姑媽佔據了密勒日巴他們家的財產、衣食，他們變成貴婦，而尊者他們變成下賤的僕人。這種故事一大堆，是不是在說明人性之惡!  密勒日巴的母親跟他說：我們受到這麼大的痛苦，你去學習詛咒之術--降雹。

 

Black magic may sound weird and superstitious to Chinese people, yet the Tibetan cults seem familiar with the power of spells if looking into their religious history. For me, spell and curse are similar, but their powers are on different scales.  Cursing can be strong enough to harm people, can’t it?

我們華人的社會通常都會覺得詛咒聽起來好像很奇怪、是迷信，但研究西藏宗教史會常看到這一類用語。情況就像去對某人實施什麼降頭，然後那個人就會狀況不對..... 但我認為這是詛咒的力量，別人在詛咒你，這個力量究竟能不能夠實現？

 

Milarepa’s curse was very powerful to destroy his uncle and aunt’s barley field by casting off a hailstorm in the almost-harvest time of May.  All the crops were frozen and then caused a massive famine in the neighboring area. The villagers blamed him for the disaster. Then he just found out that was a terrible mistake. He sought Buddhist masters for redemption, yet there is no one to show him how to repent.  The torments of conscience prompted him to seek relief.  He took Buddhist practices as a method of good-karma cultivation for redemption.

在密勒日巴尊者身上實現了，在他伯父、姑媽種植的青稞快要收成時，就像我們稻米要收成，密勒日巴詛咒讓五月天下起了雪，那雪一下青稞就凍死了，青稞沒辦法收成，鬧飢荒，這個詛咒力量竟然可以這麼大！

而這種詛咒產生一個更大的問題，下雪也會殃及隔壁的青稞田，鬧得那個地方的人們饑荒，大家就埋怨他，村民對密勒日巴的埋怨讓密勒日巴覺得自己做錯事了！爾後他就很想修一個善法來懺悔，從別人對他的價值觀改變讓密勒日巴知道做錯事了！沒有人教他該如何懺悔，是他自己要去找老師來教他修持一些好的佛法，修持一些好資源讓他自己懺悔。

 

According to The Life of Milarepa, the story goes as follows. Milarepa became Marpa’s disciple. Marpa was an eminent lay Buddhist practitioner in the area, and realized what bad karma has been caused by Milarepa.  Marpa tested Milarepa’s resolution through a series of ordeals, which demanded Milarepa to transport tons of big rocks from the bottom to the top of the hill without using pack animals such as donkeys or horses. And then he had to build a house. Of course, the transporting-rocks ordeals caused server abscesses and bleeding in his back. Finally, he accomplished the task, Marpa asked him to demolish the house and rebuild it again. He did the same thing back and forth for three times. His back’s abscesses and bleeding relapsed again and again.

密勒日巴的老師馬爾巴是在家居士，根據《密勒日巴尊者傳》的記載，馬爾巴在當地是一個非常有修持的高僧，他的上師馬爾巴知道他造了惡業，為了磨練他，跟他說：「你跟我出家可以，請你幫我蓋一間房子，你從山下背石頭上去蓋房子，你不能用那些驢、馬運上去，石材建材請你從山下自己駝負上去！」那些石頭的重量各位可以想一想，用人力去扛石頭上山會怎樣！他的背部因此長膿瘡流血。好不容易蓋好，他上師又說：麻煩你再把它拆掉，因為我對你的建法不太滿意！就這樣一下子要建、一下子要拆，前後總共三次，背部膿瘡流血，反覆好了又復發⋯⋯

 

Marpa’s wife condemned, “Marpa, you have gone too far. You are torturing him to death. He came to learn about Dharma. Why don’t you teach him methods to achieve enlightenment?” Marpa relied his wife angrily, “you don’t understand. The ordeal can reduce his sins. Otherwise, too much bad karma would block him to comprehend what I want to teach him.” In other words, as a result of the karmic debts, Milarepa couldn’t comprehend the Dharma. His brain had gotten stuck.

但他是有家庭的，密勒日巴的師母對馬爾巴說：「你也太沒良心了，你要把他搞死嗎？能不能把他要的佛法、證悟的方法教給他？」 馬爾巴罵師母說：「妳懂個什麼，我折磨密勒日巴是在減低他的業障，要不然我現在說佛法給密勒日巴聽，他也聽不懂 ！」馬爾巴指出密勒日巴聽不懂大法，意思是說：密勒日巴造了那麼多的惡業，大腦塞住了，我講授的佛法密勒日巴是聽不懂的。這個大家有興趣可以去看張澄基教授的《密勒日巴尊者傳 》。

 

Milarepa only destroyed crops. His crime did not seem as serious as Aṅgulimāla’s fatal violence killing 999 people. Aṅgulimāla attained enlightenment without suffering from ordeals or punishments, whereas Milarepa needed to repay the debts first.  That is an interesting comparison. I will make it clear later.

但是很奇怪喔，密勒日巴只是損毀五穀雜糧，五穀雜糧無收成而已，他也沒有去殺人，前面故事裡那個央掘利摩羅殺了那麼多人，為什麼可以不用先受折磨就證悟，等一下我們再做總結互相比較一下 。

 

Beyond telling tales, I would like to shed light on the immediate karma affecting one’s current life.  Jetsun Milarepa survived the ordeals and paid off his karmic debts successfully. That manifests that Milarepa’s capability of overcoming all the obstructions are worthy of being respected as a patriarch of the White Sect.  

我不是只要說故事，密勒日巴既然活下來又成為白教的一代祖師，就表示他修法成功，密勒日巴也成功通過了償還業障的程序。密勒日巴尊者是值得尊敬的，他經過很多痛苦才修持成功，這是一個也是現世報。

 

(C) The Legend of The Three-Life Stone (San-Sheng Shi)

The three-life stone indicates the view of karma from the Chinese culture. There is a verse for this story:

 

    “On the stone, the old souls migrated through past, present, 

       and future life,

     No more poems about memory; they have passed away;

     Meeting the beloved from a past life; shame arises,  

     The bodies changed; the souls remain.”

 

Have you ever heard of this? That description is the remarks of Monk Yuán-zé’s three-lives in the Tang Dynasty.  The story begins as a man called Li-yuan who took refuge and then became the best friend of the monk Yuán-zé. He lived in the temple for more than fifty years and involved with Yuán-zé’s three-life. Their relationship is extraordinary. They can talk about everything, but no one could understand their talks. One day they took a road trip to Ermei Mountain, Sichuan. When they were passing a crossroad, they started arguing about which way to take. Yuán-zé chose Chang'an Xiegu Road, the road to the capital Chang'an. But Li-yuan avoided getting too close to the capital because his father died during the political riot.  Yuán-zé couldn’t help but let Li-yuan lead the way. In the meantime, he let out a long sigh of despair and said, “Conduct is no such thing as free will.” That is manifesting the question—Can you go your way as you wish?  Not Likely!  We thought most times we could decide which way to go; things might always turn out differently.  Life journey depends on variables, such as unexpected interference by friends, natural disasters, or accidental events. For example, if there were a typhoon today, I could not come to the meeting in Hsinchu. Things are not necessarily going your ways.

 然後再舉一個 ，漢人社會的業報觀，其中三生石的故事有一首詩

「三生石上舊精魂 ，賞月吟風莫要論，慚愧情人遠相訪， 此身雖異性長存。 」

聽過這個故事嗎？這個故事講說有一個名叫李源的人，他在家道中落以後 ，寄生在寺廟，一待就待50幾年。他跟寺廟裡一位出家人叫圓澤的感情非常好，他們兩個常常講話講整天，但人家都聽不懂他們在講什麼， 有一天他們兩個就相約要去遊山玩水，當要經過一個地方的時候，圓澤說：我要從長安斜谷路去。長安路也就是京城路，李源說京城之道 離我遠去， 因為李源的爸當官是死於京城的鬥爭 ，李源堅持不要從哪裡經過 ，所以他們就從另外一個地方去走，兩個好朋友為了走哪條路，爭執過！於是圓澤法師就被李源帶到另外一條路去， 但圓澤要跟李源走的時候， 他很感慨跟李源說 ，「行止固不由人！」意思是；你以為你要走哪一條路都可以由你自己安排嗎，順著你自己願意嗎，其實不行？！因為你的同伴會影響你， 那天災地變也可能影響你， 好比我來新竹的話 ，早上好像在刮颱風 ，萬一颱風也會選擇其他的路走，都有可能，所以他就很感慨說，你以為你要走哪條路那條就給你走嗎？不見得 !

      

As they proceeded on the other road, Yuán-zé came across a pregnant woman fetching water from the river.  Yuán-zé said to Li-yuan, “That woman has been pregnant for 3 years and couldn’t give birth, because I am going to reincarnate as her baby in my next life. She is waiting for me to show up. That is why I didn’t want to take on this road. Today I’ve seen her; thus I know the end of my life is near. It is inevitable!

在另外一條路上圓澤看到一個婦人， 以前的人要到溪邊拿溪水回家去用， 那婦人看起來懷孕了！圓澤看到她就指著她對李源說 ，你看我不走這條路就是為了她 ，她已經懷孕三年，因為我沒有來所以她沒辦法生下小孩，那我現在看到她 ，我就得死！逃避不了 ！逃避不了！

 

Li-yuan felt sorry for his bad karma that leads Yuán-zé to here.  Yuán-zé comforted him and promised, “Do not feel sad. Please visit the woman’s family three days after the baby’s birth. If the baby smiles at you, he acknowledges you. Twelve years later we’ll meet on the Moon Festival night, at Tianzhu Temple in Hangzhou.” After finishing his talk, he died. Three days later, Li-yuan went back as he was told and saw a newborn baby who seemed to know him and smiled at him. Then, thirteen years later when Li-yuan travel to Hangzhou for his appointment with Yuán-zé as promised. All of a sudden he heard a cowherd boy tapping on the ox horns and humming a verse,

 

  "On the stone, the old souls migrated three lives, past, present,

     and future,

     No more poems for the memory; they have passed away;

     Meeting the beloved from a past life; shame arises, 

     The bodies changed; the souls remain.”

 

This story is famous in Chinese history. Though it doesn’t belong to Memoirs of Eminent Monks, the names of these legendary people and places correspond to those in history. It is not likely a made-up story.     

李源一聽完了! 覺得自己好像造了一個惡業怎麼會把圓澤引到這裡來 ，圓澤說你也不要覺得難過，李源幫他準備了要往生時穿著的衣服 。圓澤跟李源約說 ：我出生後，你三天以後來看我 ，如果我衝著你笑，證明那個小孩就是我 ，然後就往生了 ， 3天以後李源去看小孩，果然是衝著他笑，證明那個小孩是圓澤禪師來出生的。圓澤跟李源又有ㄧ個約定，13年後在中秋的月夜杭州天竺寺外跟李源相見。13年後，子源來到他們相約的杭州天竺寺外，依照約定在杭州天竺寺外李源看到一個牧童在叩牛角，那小孩看到李源就吟了這句首詩：

「三生石上舊精魂， 賞月吟風莫要論 ，

慚愧情人遠相訪，此身雖異性長存。」

這個故事在中國很有名，而且有名有姓有地點，造假的成份不太高 ，雖然他不是當代高僧的故事 ，但是人名、地名的描述都很真切。

 

The monk Yuán-zé tried to avoid karma that forced him to go on his next life. However, when he and Li-yuan met up 13 years later, he said, “Wait, do not be near each other. Timing is not yet ready.”  But this was an appointment made by Yuán-zé. Isn’t it strange?

從故事中的描述圓澤看起來在逃避下一世的投胎，是不是在逃避一個業障？！更奇怪的是， 圓澤跟他約定13年後相見， 當李源要靠近他時他又說，我跟你的緣還不到 ，請你不要接近我 ，這怪不怪 ！

  

In three legends, Aṅgulimāla in India during the time of Gautama Buddha, Jetsun Milarepa in ancient Tibet, and Yuán-zé in Chinese Tang Dynasty dealt with their interpersonal relationships and obstacles differently. I admire Aṅgulimāla and Milarepa. Because they chose to repay their karmic debts in the present life and took punishment as the suffering of immediate karma, the physical wretchedness could help them overcome obstacles. In contrast, the Han Chinese would like to make a sentiment-oriented approach for their relationships. Let’s imagine what kind of emotional entanglement will be?

從佛陀時期的央掘利摩羅 ，到西藏的密勒日巴尊者 ，到漢人修行者，大家對人跟人相處之間產生的恩怨解決的方法都不一樣！以我個人的看法，我比較佩服前面的兩個人，他們都是當世報，而他們也承受了一定程度的痛苦，在他們的肉體承受一定的痛苦之後 ，幫助他們過關 ，反觀漢人文化喜歡多情，多情的結果會怎樣互相糾纏 ？！

 

Aṅgulimāla and Jetsun Milarepa repaid their debts in one lifetime, whereas Yuán-zé and Li-yuan promised to meet each other in next life. And after Li-yuan came to see him, Yuán-zé postponed their reunion again by saying, “Timing is not yet ready. We should not be near each other.”  Quite a story! Yuán-zé also shows how a famous monk dealt with obstacles.

央掘利摩羅跟密勒日巴尊者的業障在一世結束，圓澤跟子源相約在下一世相見 ，圓澤又說，我跟你李源的緣還不到，你不要靠近我 ！這也是一個得道高僧的感覺。

 

What is your opinion on procrastination?  To resolve things immediately in the current life or wait for another life again and again?  As previously stated, time and space affect doer and karma altogether. Moreover, doers are entitled to manage their time. Therefore, it changes their karmic results accordingly. It is quite interesting to compare the practices of dharma in different ways according to national and cultural differences. It shows that people would all come across karma, but have different levels of tolerance for karmic results.   

各位看這個有什麼感覺， 一世可以解決的事情拖到兩世了，可能還會拖到第三世，所以我說「作者跟業力」之間他有時間的問題，確定有 ！那麼操控時間的這個人 絕對是自己！你看各民族展現 都是修佛法， 各民族對業力的承受力是不一樣的有沒有覺得很有趣！

 

Derrick:

I am curious about why Yuán-zé knows the timing of meeting the woman and the end of his life? Why did he retain his old memory after reincarnation as a cowherd boy? According to the Buddhist scriptures, the mystery of reincarnation is without a memory of the previous life.  

純德說: 師父請教一下 圓澤禪師 ，他都能夠知道自己什麼時候見到那個婦人，什麼時候他要走 ，那他為什麼下一世 當那個牧牛童， 他還有記憶呢？佛法不是常講 人過世之後會有隔陰之迷？

 

Ban Ji:

Not really. I think this theory doesn’t apply to a practitioner having attained some achievements in his practice. His soul isn’t constrained. The story has also mentioned, “Li-yuan went back to their temple. The disciple said Yuán-zé had left his last words beforehand. As we can see in the story, Yuán-zé spent two lifetimes continuing his bond with Li-yuan. He also tried hard to avoid reincarnation, though we don’t know what he was exactly trying to avoid. But I wonder how long he can avoid karma? Maybe couples of lifetimes.

半寄師父: 不見得，我覺得那對一個已經修持有功力的修行者是沒有制約力的。他靈魂不受操控， 這裡面還有一段是「子源回去他們的寺廟，跟他的徒弟說你師父往生，他的徒弟說有啊，他已經留信，此去不回了，」我要講的是 ，圓澤跟李源兩個人之間的情誼用兩世說明 ， 而圓澤自己也在避掉不要有下一世！他到底要避什麼？只有他心裡懂 ！但是這樣子他要逃避到什麼時候，可能要花費好幾世的時間！

 

In contrast, Aṅgulimāla during the time of Gautama Buddha spent one life to end up terrible entanglement. Jetsun Milarepa of Tibet also broke his bond in just one lifetime. Therefore, a lifetime can be operated slowly or quickly, which is governed by ourselves.

那我們看佛陀當時的央掘利摩羅，看起來很可怕，但是他用一世！跟密勒日巴尊者也用一世就了結了他們之間的恩怨！所以生命時間的運作長短是控制在各位手裡，控制到我們自己手裡 。

 

Derrick: We often say an eye for an eye. However, Aṅgulimāla killed so many people but only repaid his debts via being beaten and insulted. Is it fair?

Ban Ji: Not fair.  But he had attained the Arhathood.

純德: 師父像那個央掘利摩羅他殺那麼多人， 那一命換一命 ，可是他只是被人家羞辱、被人家打， 這樣是不是不太對稱 ？

半寄師父: 不太對稱？ 但他證阿羅漢果了！

 

Derrick: So was he beaten after he had attained the Arhathood?

Ban Ji: Yes. In other words, Aṅgulimāla was well-equipped before being beaten up.

純德: 所以他被打是他證阿羅漢果以後的事 ？

半寄師父: 對！ 他被打已經是他證阿羅漢果以後的事，也可以說央掘利摩羅具足本錢出去被打。

     

In a nutshell, karma, as stated, has “no doer.” “No doer” doesn’t mean that the doer vanishes into thin air. As examining karma, “doer” is always placed as a pivot. That is problematic. The pivots are time and space, instead of a doer. Within the space-time constructed dimensions, there is “no doer.” However, karma exists because the force power would remain with subjects. The subject will keep changing. What will remain unchanged?  Neither doer nor result.  Karma exists, from the utilitarian perspective, that transforms into two types of force—hindrance and advantage to push yourself either forward or backward.  Everything is not 

          

  Master Ban Ji

     Translated by Ken Kraynak

(Translated by Hui-tun Chuang and Grace Jui-hsin Tsai)

(Proofread by Sophia Fang-chun Kuo)

關於業報上次就講「作者」是「無作者」，但不是說「作者會憑空消失」，不是！主軸是在時空點裡面，「作者」做那件事的時空點被帶走 ，根據這樣的理由說沒有作者， 那當然 ，因為作者他不是被固定、沒有被固定， 所以業報(力)會跟作者而講有業報 。當做事的人不存在，那做的事會存在在哪裡嗎？不會 ！他只會化成阻力，或是化成推升你的力量往前！ 就這兩個 ！時空、人物都不會在原地駐留！

半寄

空 "Śūnyatā" 3

 

Karma in different cultures: Aṅgulimāla, Jetsun Milarepa, Yuán-zé 1

 

I will continue to lecture on karma today and use three Buddhist stories to scrutinize how attitudes toward karma would vary with cultures. The first Aṅgulimāla’s story is a cross post translated by Lao Buddhist Temple of Elgin.

Source from https: //buddhistmonasterychicago. org/2020/05/02/ agulimala-story/

 

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

 

Now at that time in the realm of King Pasenadi of Kosala there was a bandit named Aṅgulimāla. He was violent, bloody-handed, a hardened killer, merciless to living beings. He laid waste to villages, towns, and countries. He was constantly murdering people, and he wore their fingers as a necklace.

 

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Then, after the meal, on his return from alms-round, he set his lodgings in order and, taking his bowl and robe, he walked down the road that led to Aṅgulimāla.

 

The cowherds, shepherds, farmers, and travelers saw him on the road, and said to him, “Don’t take this road, ascetic. On this road there is a hardened killer named Aṅgulimāla.” and urged the Buddha to turn back. But when they said this, the Buddha went on in silence.

 

The bandit Aṅgulimāla saw the Buddha coming off in the distance, and thought, “It’s incredible, it’s amazing! People travel along this road only after banding closely together in groups of ten, twenty, thirty, forty, or fifty. Still they meet their end by my hand. But still this ascetic comes along alone and unaccompanied, like he had beaten me already. Why don’t I take his life?”

 

Then Aṅgulimāla donned his sword and shield, fastened his bow and arrows, and followed behind the Buddha. But the Buddha used his psychic power to will that Aṅgulimāla could not catch up with him no matter how hard he tried, even though the Buddha kept walking at a normal speed.

 

Then Aṅgulimāla thought, “It’s incredible, it’s amazing! Previously, even when I’ve chased a speeding elephant, horse, chariot or deer, I’ve always caught up with them. But I can’t catch up with this ascetic no matter how hard I try, even though he’s walking at a normal speed.”

 

He stood still and said, “Stop, stop, ascetic!”

“I’ve stopped, Aṅgulimāla—now you stop.”

Then Aṅgulimāla thought, “These Sakyan ascetics speak the truth. Yet while walking, the ascetic Gotama says: ‘ I’ve stopped, Aṅgulimāla—now you stop.’ Why don’t I ask him about this?”

 

Then he addressed the Buddha in verse:

“While walking, ascetic, you say ‘I’ve stopped.’

And I have stopped, but you tell me I’ve not.

I’m asking you this, ascetic:

how is it you’ve stopped and I have not?”

 

“Aṅgulimāla, I have forever stopped—

I’ve cast off violence towards all creatures.

But you can’t stop yourself from harming living creatures;

that’s why I’ve stopped, but you have not.”

 

Aṅgulimāla thought to himself: “Am I committing misdeeds? I am doing just what my teacher asks me. He tells me to kill a thousand humans and make a garland of 1000 human little fingers of the right hand to pay ceremonial homage to the science I have learned.”

 

Then he uttered:

“Oh, at long last, I have met a great sage who I honor,

Now that I’ve heard your verse on Dhamma,

I shall live without evil.”

 

With these words, the bandit hurled his sword and weapons

down a cliff into a chasm.

He venerated the Holy One’s feet,

and asked him for the going forth right away.

 

Then the Buddha, the compassionate great hermit,

the teacher of the world with its gods,

said to him, “Come, monk!”

And with that he became a monk.

 

Then the Buddha set out for Sāvatthī with Venerable Aṅgulimāla as his second monk. Traveling stage by stage, he arrived at Sāvatthī, where he stayed in Jeta’s Grove, Anāthapiṇḍika’s monastery.

 

Then King Pasenadi set out to chase Aṅgulimāla. He drove out from Sāvatthī in the middle of the day with around five hundred horses, heading for the monastery. He went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. He bowed and sat down to one side. The Buddha said to him,

 

“What is it, great king? Is King Seniya Bimbisāra of Magadha angry with you, or the Licchavis of Vesālī, or some other opposing ruler?”

 

“No, sir. In my realm there is a bandit named Aṅgulimāla. He is violent, bloody-handed, a hardened killer, merciless to living beings. … I shall put a stop to him.”

 

“But great king, suppose you were to see that Aṅgulimāla had shaved off his hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness. And that he was refraining from killing living creatures, stealing, and lying; that he was eating in one part of the day, and was celibate, ethical, and of good character. What would you do to him?”

 

“I would bow to him, rise in his presence, or offer him a seat. I’d invite him to accept robes, alms-food, lodgings, and medicines and supplies for the sick. And I’d arrange for his lawful guarding and protection. But sir, how could such an immoral, evil man ever have such virtue and restraint?”

 

Now, at that time Venerable Aṅgulimāla was sitting not far from the Buddha. Then the Buddha pointed with his right arm and said to the king, “Great king, this is Aṅgulimāla.”

 

Then the king became frightened, scared, his hair standing on end. Knowing this, the Buddha said to him, “Do not fear, great king. You have nothing to fear from him.” Then the king’s fear died down.

 

Then the king went over to Aṅgulimāla and said, “Sir, is the venerable really Aṅgulimāla?”

“Yes, great king.”

“What clans were your father and mother from?”

“My father was a Gagga, and my mother a Mantāṇī.”

“May the venerable Gagga Mantāṇīputta be happy. I’ll make sure that you’re provided with robes, alms-food, lodgings, and medicines and supplies for the sick.”

 

But at that time Venerable Aṅgulimāla lived in the wilderness, ate only alms-food, and owned just three robes. So he said to the king, “Enough, great king. My robes are complete.”

 

Then the king went back to the Buddha, bowed, sat down to one side, and said to him, “It’s incredible, sir, it’s amazing! How the Buddha tames those who are wild! For I was not able to tame him with the rod and the sword, but the Buddha tamed him without rod or sword. Well, now, sir, I must go. I have many duties, and much to do.”

 

Then Aṅgulimāla, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. And Venerable Aṅgulimāla became one of the perfected.

 

Then Venerable Aṅgulimāla robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Now at that time someone threw a stone that hit Aṅgulimāla, someone else threw a stick, and someone else threw gravel. Then Aṅgulimāla—with cracked head, bleeding, his bowl broken, and his outer robe torn—went to the Buddha.

 

The Buddha saw him coming off in the distance, and said to him, “Endure it, brahmin! Endure it, brahmin! You’re experiencing in this life the result of deeds that might have caused you to be tormented in hell for many years, many hundreds or thousands of years.”

 Source from: https://suttacentral.net/mn86 Aṅgulimāla Sutta MN 86 MN ii 97

引用三個不同佛教的業力故事來看各地方文化對業力的處理態度。

《增壹阿含第三八品第六經 阿含經故事選》

有一次，佛陀到憍薩羅國的首都舍衛城遊化，住在城南郊外的祇樹給孤獨園。

這天，比丘們到舍衛城中乞食，看到許多民眾在波斯匿王的宮外請願，要求國王出兵，緝拿一位名叫鴦掘利摩羅的殺人魔，大家都說他極為兇暴，見人便殺，而且還將被害人的手指骨串起來，掛在自己身上當飾物。

比丘們乞食回來後，將這件事告訴佛陀。

佛陀聽了比丘們的轉述，默默地朝鴦掘利摩羅藏身的林裡走去。

當佛陀越來越接近鴦掘利摩羅藏身的樹林時，沿路上撿柴的、背草的、耕田的、牧牛羊的民眾紛紛警告佛陀，要佛陀不要再向前走了，他們說前面的樹林中，就住著一位危險的殺人魔。佛陀沒在意他們的警告，仍然默默地朝樹林走去。

鴦掘利摩羅遠遠地看到佛陀一個人獨自走來，心想:

「太好了！即使是四、五十人成群結伴經過這裡，都還成為我的獵物，人們已經很久不曾像這位沙門一樣，敢獨自經過這裡了，我為何要錯失這個好機會呢？」

於是，鴦掘利摩羅拿起他的武器，從佛陀的後面追殺過來。但佛陀現了神通力，鴦掘利摩羅追了一陣子後，發現他怎麼老是追不上，心想:「怪事！即使奔走中的象、馬、鹿，飛馳中的車乘，我都追得上，但眼前這位以普通步伐走路的沙門，我怎麼盡全力了還追不上。」

因此，鴦掘利摩羅向佛陀喊道:「停下來！沙門！停下來！沙門！」

「我早已停下來了，鴦掘利摩羅！是你自己停不下來的。」

「你明明還在走，怎麼說已經停下來了呢！」

「鴦掘利摩羅！我早已停下傷害一切眾生的惡行了，而你還停不下來，繼續在造殺害眾生的惡業！」

這時，鴦掘利摩羅心想:「我是在做壞事嗎？為何我的老師告訴我，只要能殺滿一千人，將他們的手指頭串成飾鬘掛在身上，死後就能生天？眼前這位讓我怎樣追都追不上的人，一定是古書中所描述億劫難遇的如來解脫者了。」

想到這裡，鴦掘利摩羅趕緊丟掉身上的武器，對佛陀說:「世尊！但願允許我跟隨您出家當沙門。

佛陀接受了，對他說:「來吧，比丘！」

鴦掘利摩羅就這樣完成了出家的儀式，成為僧團的一份子。

然而，波斯匿王已經啟動了對鴦掘利摩羅的追緝。這天，國王領著五百兵騎出發，路過祇樹給孤獨園，便獨自入園內向佛陀請益。

佛陀問國王:「大王！你這次率領大軍，又要去攻打那個國家呢？」

「世尊！我要去緝拿那位殺人魔鴦掘利摩羅。」

「大王！如果鴦掘利摩羅已經隨我出家為比丘，你會對他怎樣？」

「世尊！那我只好像對其它比丘一樣，對他禮敬供養了。但這個大惡人沒有絲毫的善念，是不可能出家為比丘的。」

這時，佛陀舉起右手，指著不遠處樹下的鴦掘利摩羅，告訴波斯匿王:

「大王！那位就是鴦掘利摩羅。」

波斯匿王一聽，嚇得全身起疙瘩，僵在那兒。

佛陀告訴國王，鴦掘利摩羅已經不再是可怕的殺人魔了。

波斯匿王僵了一會兒，在冷靜下來後，走過去找鴦掘利摩羅，詢問他父母親的名字，證實了他的身分。於是，波斯匿王向鴦掘利摩羅表示，要供養他衣服、飲食、床坐、醫藥等生活用品。

然而，鴦掘利摩羅卻對波斯匿王說:「大王！我不缺什麼，我有出家人的三件衣服就夠了。」

波斯匿王深為感動，走回佛陀處，讚歎佛陀不以刀杖，就能降服這樣兇惡的人。

就這樣，鴦掘利摩羅過著乞食、在幽靜處修學的出家生活。一段時間後，終於證得了解脫，成為阿羅漢。

有一次，鴦掘利摩羅進城乞食，被人認出他就是過去的那一位殺人魔，城裡的人紛紛奔相走告，許多人都向他丟擲瓦塊、石頭，也有人拿刀追殺他。結果，鴦掘利摩羅被打得頭破血流，身上的衣服也被砍爛了。佛陀看見他這樣狼狽地回來，安慰他說:「鴦掘利摩羅！遇到別人打你，你要忍耐啊！因為你現在所受的，是之前所做罪業的報應，那是相當於幾千年的地獄報應呢。」

 

(A)Aṅgulimāla’s Enlightenment  

Looking into Aṅgulimāla’s story, here are some questions that can provoke other approaches towards the issue of “no the doer thereof” and as well can place it in the context of the time-space effect. Why could Aṅgulimāla the Murderer become enlightened after exchanging words with Buddha?  Because he had a clearer head? Or is it peculiar cultural background that Buddha can convince him?  

一、殺人魔鴦掘利摩羅得解脫

通過時空問題來看有「業報無作者」的「作者」，前面鴦掘利摩羅的殺人故事，提到一個重點，為什麼他當時聽到佛陀的提點就可以證果！ 是當時的他們腦袋特別清楚嗎？！還是什麽樣的文化內容，讓他們知道佛陀講的是對的。

 

Like Śāriputra, Maudgalyayana, and the other Buddha’s excellent disciples, they were so convinced that Buddha was right after listening to the basic principle of dependent origination, “Everything, arising or ceasing, is based on Nidānas.” None of them were divine beings to have superior comprehensibility.  Instead, accustoming does the job. They contemplated Śūnyatā and Nidānas constantly and thereby were adept in such topics.

舉例說明；佛陀帶的精英弟子如舍利佛、目揵蓮，當佛陀說「因緣所生，因緣所滅」，他們一聽就覺得佛陀講得內容性是對的，代表這一類觀點應該是他們很熟悉，而且常去探討的問題。所以佛陀的弟子們應該不是神人，而是對題目相當精熟的結果。

 

The concepts of karma will be elaborated. It is the main issue that is often mistaken as obstructions and then causes fearfulness.  As mentioned, karma was a force power, or the cause-and-effect of actions. Generally speaking, all virtuous and unvirtuous acts are the results of karma. I want to clarify again that karma is not necessarily all negative or passive. Both virtuous acts and unvirtuous acts can assist our progression as long as we then can find ways to overcome difficulties. So go easy on misdeeds. Don’t be too harsh with yourself and others. The relentless judgments on which act is/ isn’t virtuous are exhausting and impair. Dharma is useful. But if it departs from our daily practices, we must find another approach. Likewise, karma should work as an assisting power for our practices.

這一次要延伸的觀念是「業報」問題，業報在佛經裡面佔據重要的篇幅，在我們的人生裡面也是一個很大的問題，上次有跟大家說業報是一種運動，業報就是你造作好的行為跟造作不好行為的總稱，好的行為會對個人產生推升的能力，推著你往前；不好的行為會對你的行動產生阻力，阻擋你前進。這兩個問題如果可以講得明白，大家就能夠在碰到事情的時候，知道怎麼去解決，這是我講業報一個最初的觀念。佛學是要給人用的，當你想修行卻覺得路很遠的人，是否從其他觀點再切入。談到業報，大家都會覺得業報好像都是阻力進而會害怕，但是事實上，好的行為也產生推升的助力，所以不需要一天到晚對自己的行為感到害怕，或者當你聽了佛法的業力觀後，變成拿電子計算機成天計算自己的人，那樣子太累了！

 

I would like to use Aṅgulimāla’s case to examine the concept of karma. Aṅgulimāla wanted to learn a method of enlightenment and went to see a master who already had received others’ complaints about Aṅgulimāla’s inclination to stir up troubles. His master reckoned that Aṅgulimāla needed discipline to “fix” him.  In the earlier practices of Hinduism, the ascension into heaven is one of the goals. Accordingly, the master then told Aṅgulimāla that killing was the method for ascension.  Aṅgulimāla never doubted whatever his teacher told him. How come he could accept Gautama Buddha’s criticism of his teacher’s error? Have you ever reflected on this as an ordinary person to take criticisms?  Most people would become very defensive, even though they are constructive criticisms and wise words. Nevertheless, it is harder to take criticism and switch to different educations simultaneously and spontaneously.  Buddha can make Aṅgulimāla not only stop but also rethink what kind of education he received.

我先舉一個例子， 鴦掘利摩羅， 這個故事很多佛教徒都是耳熟能詳，還是聲明主要抽它的精神跟概念與大家分享就好。故事中說明央掘利魔羅這位修行者為了修行而去一個到道場， 印度本身有修行升天的宗教觀念 ，他在道場修行時跟道場中人發生恩怨而被告狀 ，鴦掘利摩羅的師父就想 ，這個傢伙有問題我來修理他，故事在前面裡面敘述的很詳盡。

各位有沒有想過 ，鴦掘利摩羅原來的老師叫他去殺人，他就去殺人，那為什麼佛陀告訴他說 ，「你殺人是不對的」他就可以接受 。我們一般人不太容易這樣 ，我們一般人相信一個指導者，甚至於是相信錯誤的教育時，都很難在轉瞬之間就可以去聽別人的智慧性語言，更何況進而做出判斷 ， 這個對於大多數人很難 ！

然而他看到佛陀以後，佛陀跟他說法要，卻讓央掘利摩羅心裡轉瞬間產生很大的反思， 他會想「難道我做錯了嗎？」

 

By reading this, we would always create the impression that Buddha is so powerful that he changes the killer Aṅgulimāla’s mind spontaneously.

I have always doubted since I became a sangha. How well could we read between the lines? Did we tend to interpret Aṅgulimāla’s story in a way to divinize Buddha’s greatness?  Has the divinization of Buddha been taken for granted?

我修行以來，一直覺得我們在看佛經時犯一個很大的錯誤 ，那就是一直在紙上做文章 ，紙上做文章的意思是說；這是一個故事， 佛陀很偉大 ，所以當央掘利摩羅看到佛陀時，自然會被佛陀感化， 是不是大家都這樣想！

 

Have any of you ever gone mountain climbing? The view of surrounding mountains would make one think and feel differently from standing on the plain. Similarly, if we have any chance to come near Buddha, we would all be influenced by his power that reflects his practice. For instance, I had similar astonishment in my earlier sangha age when I came to see Master GuangQin.  He gave me the impression that he was walking above ground as if he had practiced Chin- Kung, a kind of Chinese martial art. But in fact, he was just an ordinary monk. There was nothing for him to do with Shaolin Temple’s martial art. But the power of his practice had shaped his body from within and made his walking look so unusual. He didn’t have to utter any word, and simply standing by his side, I couldn’t help feeling touched.

不知道各位有沒有去爬高山的經驗 ，人到高山裡面 ，高山會帶給你不一樣的感覺 ，跟平地是絕對不一樣的！那你站在佛陀的旁邊 ，也會受佛陀一定的道力影響你的想法 ，像我早年出家 ，看過廣欽老和尚 ，廣欽老和尚在走路的時候， 就像練過輕功 ，但他也不是少林寺出來的，根本沒有練過輕功，是他的修道促成的肉身， 讓他的肉身看起來就是不一樣，你站在他身邊就會有一種莫名的感動， 那整個都是廣老給你的感覺，他都不要跟你說什麼，你就覺得很感動 。

 

Such was the case with Aṅgulimāla. He might have a stronger feeling than I had. So he would immediately surrender to the atmosphere that was created by Buddha’s incredible practice.  Maybe Aṅgulimāla always admired those who have great achievements and perceived that Buddha was one of a kind only described in the text. All of a sudden, he was moved by the atmosphere and absorbed himself in Buddha’s words. In the meantime, he created a space for self-reflection.

我相信央掘利摩羅對於佛陀也是這種感覺！鴦掘利摩羅心裏想這個人是不是像古代經典形容的，有人修持很好時，他表現會不一樣， 那我是不是碰到這樣的成就者！所以他應該是被現場，當時佛陀給他的那種氛圍，就好像我們看到得道高僧的那種感動 ，鴦掘利摩羅轉瞬之間被感動 了！所以在那個時候佛陀給他的一點指點， 會讓他覺得「我是不是應該想一想他跟我講的話，或許我做的是錯的」。

 

Without a doubt, this is an incredible story and Buddha’s power is immeasurably greater than expected.  We should read between the lines and read them in the context that reflects on Buddhist practices. As seeing that Guang-Qin had attained such achievement via practice, I was speechless. I believe such is the case with Aṅgulimāla.  Buddha’s glorious attainment made him feel ashamed.  What am I doing here; why can he attain great achievement? The doubt opened Aṅgulimāla’s mind.  Then he became a disciple of Buddha and sincerely regretted over past mistakes and deeply changed his misdeeds.

一個故事 ，如果看書面上的文字容易就這樣解讀過去 ，你會覺得因為佛陀很偉大 ，所以在祂身邊發生的事情都是可能且是不可思議的！

事實上不要這麼看 ，有時候我們要想到現場的氛圍 ，像我們親身看過廣欽老和尚， 都會覺得 這修行者為什麼可以修到這個程度，很可怕！他跟我一樣是一個肉體 ，他卻可以修到這樣的程度， 這種感動是沒有辦法用紙筆去形容的 ，那只有現場看過才懂 ，我相信央掘利摩羅就是這樣。所以佛陀的修道能力，還有佛陀的指點 ，讓他覺得我可能真的在做錯的事，所以他願意悔改就跟著佛陀出家。

 

King Pasenadi got goosebumps because of the intimidation by Buddha’s power and Aṅgulimāla incredible determination. It is a plain expression that would only create a gap between the literal meaning and the actual scene.  So we have to try to put ourself in King Pasenadi’s shoes. Why is he so frightened!

當波斯匿王看到後嚇到起雞皮疙瘩， 他實在不能相信 殺九百九十九個人的惡魔跟佛陀出家修行，我們如果看文字形容是不會怎樣，但如果身處那種場面可想而知，所以連波斯匿王都嚇到了 ！

 

Here is another ponderable question regarding Aṅgulimāla’s enlightenment. How come a killer with so much bad karma has a clear mind to accept wise instruction?  Bad karma can be judgment hinders.  After committing such serious crimes, it is very strange that Aṅgulimāla’s brain did not get stuck!

這邊有一個點要注意，像央掘利摩羅這樣的人跟隨佛陀修法，也證阿羅漢果 ，這是一個比較值得探討的重點，為什麼可以在殺這麼多人以後，他的大腦還可以對智慧性的教學起判斷 ！能夠聽懂佛陀在跟他說什麼，一般 我們沒有辦法聽智慧性的語言，通常是我們大腦障礙塞了很多雜亂資訊，很難聽得懂智慧性的語言在告訴我們什麼 ，但是他殺了那麼多人以後，他大腦不會被塞住嗎 ？這就是一個問題！

 

After Aṅgulimāla became an arhat, the family members of his murder victims would like to beat him and scold him to death as long as spotting him in Sāvatthī. But he had to collect alms in the village.  Every time when he returned, he got his head cracked and bleeding, his bowl broken, and his outer robe torn. However, Buddha asked him to put up with people’s revenge and attacks as repaying the debt of his felony. All of the karma results might come along with him even though he had attained arhathood.  Enlightenment can reduce the suffering but the debt will keep him reincarnation for maybe thousands of years or many lifetimes.  Focusing on the immediate karma in his current life, he might fear the revenge and then ask fellows to bring him food. But Aṅgulimāla rather chose to face it and take it fearlessly. 

   Master Ban Ji

   Translated by Ken Kraynak     

(Translated by Hui-tun Chuang and Grace Jui-hsin Tsai)      

(Proofread by Sophia Fang-chun Kuo)

再來鴦掘利摩羅雖然成就阿羅漢果位，他進去城裡乞食的時候 ，被過去被害的家屬認出來，親戚朋友開始打罵他 ！每次出去托缽不是頭破血流，就是衣服都被扯破 ，但是佛陀安慰他說你要忍耐，這是你自造的業，你自造的業可以讓你再投生為人時一直糾纏著你，要到達幾千年，但是你現在仗持四聖果的能量而重罪輕受。現世報，我們講的現世報！ 我們來看央掘利摩羅要如何擺平他的業障，用現世報的方式完成！ 看來央掘利摩羅很有魄力沒有跑掉 ，他也可以求助別人帶食物回來給他，不再出門托缽 ，但是沒有，他還是自己出去托缽 ！