比丘尼的兒子Kumarakassapamatuttheri Vatthu

Kumarakassapamatuttheri Vatthu

 Dhammapada Verse 160

Atta hi attano natho
ko hi natho paro siya
attana hi sudantena
natham labhati dullabham.

Verse 160: One indeed is one's own refuge; how can others be a refuge to one? With oneself thoroughly tamed, one can attain a refuge (i.e., Arahatta Phala), which is so difficult to attain.

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The Story of the Mother of Kumarakassapa

While residing at the Jetavana monastery, the Buddha uttered Verse (160) of this book, with reference to the mother of Kumarakassapa.

Once, a young married woman asked permission from her husband to become a bhikkhuni. Through ignorance, she went to join some bhikkhunis who were the pupils of Devadatta. This young woman was pregnant before she became a bhikkhuni, but she was not aware of the fact at that time. But in due course, the pregnancy became obvious and the other bhikkhunis took her to their teacher Devadatta. Devadatta ordered her to go back to the household life. She then said to the other bhikkhunis, "I have not intended to become a bhikkhuni under your teacher Devadatta; I have come here by mistake. Please take me to the Jetavana monastery, take me to the Buddha." Thus she came to the Buddha. The Buddha knew that she was pregnant before she became a bhikkhuni and was therefore innocent; but he was not going to handle the case. The Buddha sent for King Pasenadi of Kosala, Anathapindika, the famous rich man, and Visakha, the famous donor of the Pubbarama monastery, and many other persons. He then told Thera Upali to settle the case in public.

Visakha took the young girl behind a curtain; she examined her and reported to Thera Upali that the girl was already pregnant when she became a bhikkhuni. Thera Upali then declared to the audience that the girl was quite innocent and therefore had not soiled her morality (sila). In due course, a son was born to her. The boy was adopted by King Pasenadi and was named Kumarakassapa. When the boy was seven years old, on learning that his mother was a bhikkhuni, he also became a samanera under the tutelage of the Buddha. When he came of age he was admitted to the Order; as a bhikkhu, he took a subject of meditation from the Buddha and went to the forest. There, he practised meditation ardently and diligently and within a short time attained arahatship. However, he continued to live in the forest for twelve more years.

Thus his mother had not seen him for twelve years and she longed to see her son very much. One day, seeing him, the mother bhikkhuni ran after her son weeping and calling out his name. Seeing his mother, Kumarakassapa thought that if he were to speak pleasantly to his mother she would still be attached to him and her future would be ruined. So for the sake of her future (realization of Nibbana) he was deliberately stern and spoke harshly to her: "How is it, that you, a member of the Order, could not even cut off this affection for a son?" The mother thought that her son was very cruel to her, and she asked him what he meant. Kumarakassapa repeated what he had said before. On hearing his answer, the mother of Kumarakassapa reflected: "O yes, for twelve years I have shed tears for this son of mine. Yet, he has spoken harshly to me. What is the use of my affection for him?" Then, the futility of her attachment to her son dawned upon her, and then and there, she decided to cut off her attachment to her son. By cutting off her attachment entirely, the mother of Kumarakassapa attained arahatship on the same day.

One day, at the congregation of bhikkhus, some bhikkhus said to the Buddha, "Venerable Sir! If the mother of Kumarakassapa had listened to Devadatta, she as well as her son would not have become arahats. Surely, Devadatta had tried to do them a great wrong; but you, Venerable Sir, are a refuge to them!" To them the Buddha said, "Bhikkhus! In trying to reach the deva world, or in trying to attain arahatship, you cannot depend on others, you must work hard on your own."

Then the Buddha spoke in verse as follows:

Verse 160: One indeed is one's own refuge; how can others be a refuge to one? With oneself thoroughly tamed, one can attain a refuge (i.e., Arahatta Phala), which is so difficult to attain. 比丘尼的兒子 人是自己的皈依，別人不是真正的皈依；妥善調御自己的人，證得難能可貴的自皈依。 (偈160) 　　從前，有位年輕的少婦徵得丈夫的同意後，出家為比丘尼。她加入的比丘尼僧團的導師是提婆達兜。她出家時，不知道自己已經身懷六甲，後來，胎懷孕的情形愈來愈明顯，其他比丘尼就帶她去見提婆達兜。提婆達兜要她離開比丘尼僧團，還俗回家。她告訴其他比丘尼：「我當初出家時，並不想在提婆達兜座下，我來這裡是個錯誤，請送我到佛陀停留的祇樹給孤獨園。」她終於如願以償地到達給孤獨園。佛陀知道她出家前就已經有孕在身，因此是無辜的（沒有犯戒律），但佛陀不想親自處理這件事情，就派人去請憍薩羅國的波斯匿王，給孤獨長者和毘舍佉前來，他們都是著名的佛陀信徒。然後佛陀要戒律第一的優婆離尊者公開處理這件事情。 　　毘舍佉檢查過該比丘尼後，向優婆離尊者說，這位比丘尼在出家前已經有喜了。優婆離尊者因此向大眾宣布這比丘尼沒有犯戒律。後來，這比丘尼生下一位男孩，波斯匿王認養了這男孩，並且取名童真迦葉。小男孩長大到七歲時，知道她母親是一位比丘尼後，他也成為沙彌。成年後，他更加入僧伽，成為比丘。有一天，佛陀給他一個觀想的題目，他就到森林裡去禪修。他熱烈、努力地精進禪修，所以在很短的時間證得阿羅漢果。但他繼續在森林中住了十二年。 　　這十二年中，他的母親都沒有見過他，因此非常想念他。有一天，當她看見他時，就追上他，並且哭叫他的名字。這時候，童真迦葉比丘見母親如此，心中想到，自己若輕言軟語、愉快的回答她，她一定會繼續執著於他。為了促進她的修行，他故意冷漠地回答她：「妳身為尼僧團的一份子，怎麼連對兒子的情愛都無法割捨掉呢？」比丘尼以為她兒子不知感激她，就問他說這話的意思。他把剛才說過的話重複一次。聽完兒子的話後，這比丘尼心中一片感觸：「啊！十二年來，我為了這兒子暗自流淚，他卻如此苛刻地對我說話。我對他的一片情愛有什麼意思呢？」這麼一想之後，她明白在情緒上執著於兒子實在毫無意義，因此徹底去除這份執著。當天，她就證得阿羅漢果。 　　精舍裡的一些比丘告訴佛陀：「世尊！你是他們的皈依。童真迦葉比丘的母親如果聽從提婆達兜的話，還俗回家去，他們兩人就不可能證阿羅漢果。提婆達兜對她的判斷絕對錯誤。」 　　佛陀回答他們：「比丘們！要往生天上，或證阿羅漢果，不可依靠他人，必須自己精進去求。」 ‧摘錄自‧《法句經‧故事集》達摩難陀法師著 Daily Reading of Buddhist Scriptures 每日讀佛經 ཉིན་རེར་དམ་ཆོས་ཀློག་པ། 7 September 2020 https://youtu.be/_VJVoyFZKfs Namo tassa bhagavato arahato sammāsambuddhasa 禮敬 世尊 阿羅漢 等正覺者（三稱） 南無本師釋迦牟尼佛（三稱） Dhammapada 《法句經》 ཆོས་ཀྱི་ཚིགས་སུ་བཅད་པ་ཞེས་བྱ་བའི་མདོ་བཞུགས་སོ། ། 12. Attavagga Chapter Twelve   The Self 第十二章 自己 བཅུ་གཉིས་པ་བདག་གི་ལེའུ། 160. Attā hi attano nātho,  ko hi nātho paro siyā; Attanā hi sudantena,  nāthaṃ labhati dullabhaṃ. 160. One truly is the protector of oneself; who else could the protector be? With oneself fully controlled, one gains a mastery that is hard to gain. 160.自己才是自己的可靠皈依[1]，別人怎麼可以作自己的皈依呢？完全馴服自己是很困難的，但這才是可靠的皈依啊！ 【註釋】 [1]皈依：可得到有效的庇護或依靠的源頭。 160.自己才是自己的可靠皈依[1]，別人怎么可以作自己的皈依呢？完全驯服自己是很困难的，但这才是可靠的皈依啊！ 【注释】 [1]皈依：可得到有效的庇护或依靠的源头。 ༡༦༠༽ རང་ཉིད་རང་གི་སྐྱབས་ཡིན་ཏེ། །གཞན་དག་སུ་ཞིག་མགོན་དུ་འགྱུར། །རང་ཉིད་ལེགས་པར་དུལ་བ་ལས། །རྙེད་པར་དཀའ་བའི་ཞེ་གདེངས་རྙེད། ། Ratana Sutta Discourse on the Jewels 《三寶經》 1. 任何來此聚會的眾生，無論是住在地上或天空的，但願一切眾生都快樂，願他們細心聆聽我說。 2. 因此一切眾生請諦聽，應向眾人類散播慈愛，他們日夜來供養你們，故應精勤地保護他們。 3. 無論在這世間或其他世間(這是指天界、梵天界或其它世界系)的任何財寶，或在天界的任何殊勝珠寶，都沒有和如來(佛陀)同等的。在佛陀裡有此殊勝寶。以此真實語願得安樂。 4. 寧靜的釋迦牟尼已徹悟滅盡、離欲、不死與殊勝。沒有任何東西能和法同等。在法裡有此殊勝寶。以此真實語願得安樂。 5. 至上佛所讚歎的清淨被稱為無間隔的􏰈。找不到和此􏰈同等的東西。在法裡有此殊勝寶。以此真實語願得安樂。 6. 具德者讚歎的八種人組成四雙，他們這些應供者是如來的弟子。布施給他們會帶來大果報。在僧團裡有此殊勝寶。以此真實語願得安樂。 7. 以穩固的心透徹地修行，在喬達摩(佛)的教法裡不再有貪欲，他們已證應證之法。進入了不死，他們輕易地享受所證悟的寧靜。在僧團裡有此殊勝寶。以此真實語願得安樂。 8. 正如深置地裡的柱子不能被四風動搖，我說，已經徹見聖諦的善士也是如此。在僧團裡有此殊勝寶。以此真實語願得安樂。 9. 清楚地觀照由擁有深奧智慧者善巧教導之聖諦的人，無論他們多麼放逸，也不會有第八次投生。在僧團裡有此殊勝寶。以此真實語願得安樂。 10. 對於證得知見者，有三法已被他斷除，即身見、疑與如果他有的戒禁取見。他已完全解脫了四惡道，絕對不會造六種大惡。在僧團裡有此殊勝寶。以此真實語願得安樂。 11. 無論他透􏰉過身或口或意所造的任何惡業，他都不會覆藏它，所謂見道者絕不會這麼做。在僧團裡有此殊勝寶。 以此真實語願得安樂。 12. 佛陀所教、導向涅槃、帶來最高等利益的至上法，就像夏天第一個月的樹林盛開著花。在佛陀裡有此殊勝寶。 以此真實語願得安樂。 13. 至上者、知至上者、給予至上者、帶來至上者教導無比至上法。在佛陀裡有此殊勝寶。以此真實語願得安樂。 14. 舊的已滅，新的不再生起，他們的心不執著未來生，有的種子已滅，他們不再生起對生命的慾望。那些智者像燈(滅那樣)熄滅。在僧團裡有此殊勝寶。以此真實語願得安樂。 15. 任何來此聚會的眾生，無論是住在地上或天空的，禮敬 人天尊敬的如來佛，願得安樂。 16. 任何來此聚會的眾生，無論是住在地上或天空的，禮敬 人天尊敬的如來法，願得安樂。 17. 任何來此聚會的眾生，無論是住在地上或天空的，禮敬 人天尊敬的如來僧，願得安樂。 It is a free gift. 此是免費贈送的法寶。