J168 Sakuṇagghi Jātaka


《鹌鹑与猎鹰》

本生经168：鹰本生
鹌鹑是怎么被猎鹰抓住，然后又在自己的领地与猎鹰搏斗，战胜猎鹰？

绘图/ 李意双
排版/ 李意双
英复述/ 李意双
中审稿/ 陈语

The Quail and the Falcon

Jātaka168: Sakuṇagghi Jātaka
How a little quail got caught by a falcon and later beat the falcon down by fighting on his own ground.

Illustrated by Joanne Lee
Designed by Joanne Lee
Retold by Joanne Lee
Proofread by Chan Zhi Hong
 

佛陀住在祇陀林（Jetavana）的时候，把比丘们召集在一起。佛陀开示并告诫比丘们，在托钵乞食时，要将心安住在自己的领域之中。
The Buddha, while living at Jetavana, gathered the bhikkhus. And, the Buddha began his advice to the bhikkhus to stay within their own territories while going for alms rounds.

“诸比丘，在过去，即使是动物，若它们离开自己的领域而到别人的领域去觅食，也会面临危难。”
“Bhikkhus, in the past, even animals faced disaster when they left their own territory to search for food in other’s territory.”

于是佛陀讲述了过去发生的故事。
Then the Buddha told this story from the past.

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在很久很久以前，菩萨投生为一只鹌鹑。这只鹌鹑住在有很多地洞的田园里。每当农夫往土地里撒播种子，鹌鹑就会钻到地洞里面寻找食物。
Long, long ago, the Bodhisatta was born as a quail. The quail lived on a farm with many holes on the ground. He would sneak into the holes to look for food, after the farmers had planted seeds in them.

有一天，它想离开这片觅食之地到别处去试试。
One day, he thought to leave his feeding ground and try another place.

“或许我应该离开家园到森林去。”
“Perhaps I should leave my home and go to the forest instead.”

它飞向大森林的边上。
He flew to the edge of the forest.

当鹌鹑抵达森林后，它很惊喜地找到了许多食物。
As he arrived at the forest, he was very happy to find a lot of food.

在高空中，一只猎鹰正在寻找猎物。
High up in the sky, a falcon was searching for prey.

猎鹰看到了鹌鹑。
Then he saw the little quail.

“啊哈，小鹌鹑，我看见你了。你就是我今天的美餐！”瞄准了鹌鹑，猎鹰悄然无声，迅猛地俯冲下来。
“A-ha! I see you, little quail. You shall be my meal for today!” Aiming at the quail, the falcon swooped down, quickly but silently.

猎鹰越来越近，越来越近…
He came closer, and closer…

噢不！猎鹰尖锐的脚爪抓住了鹌鹑！
Oh no! The falcon caught the quail in his claws!

震惊和惊恐的鹌鹑，哭着说：
Shocked and upset, the quail cried:

“噢不！我是多么不走运啊！我跑到别人的地方觅食。唉，如果我是留在自己的住处，我自己的家园，猎鹰先生一定抓不着我。我肯定能打败它。”
“Oh no! I’m so unlucky! I went into someone else’s home to search for food. Oh! If only I had stayed at my home, where my family is, then Mr. Falcon wouldn’t have caught me. I could have defeated him there.”

猎鹰用怀疑的眼光看着鹌鹑。
The falcon looked at the quail suspiciously.

“为什么，小鸟？你家住那里？凭什么你认为在那个地方我会被你打败？”
“Why little bird? Where is your home? What makes you think that I would be defeated there?”

“我住在那个田园，那里到处都是地洞！”
“It is a big field covered with many holes!”

“我认为我一样能打败你。那很好，鹌鹑。带我到你家去，看看我们到底谁是对的！”
“I think I could defeat you there too. Very well quail. Bring me to your home, and we shall see who is right!”

猎鹰把鹌鹑放了。鹌鹑飞回田园，猎鹰紧跟在它后面。
The falcon let go of the quail. The quail flew back to the field, with the falcon following behind him.

回到家里田园，鹌鹑站在地洞的边上，大声向猎鹰叫嚷。
Back at the field, the quail stood on the edge of a hole and shouted to the falcon.

“猎鹰先生，来呀！放马过来呀，如果你抓得到我！”
“Now catch me if you can, Mr. Falcon!”

猎鹰飞快的俯冲下来，瞄准了鹌鹑。
The falcon flew down very fast, aiming straight at the quail.

“看着瞧！无论你到哪里，都逃不过我的手掌心！”
“You will never escape me, no matter where you are!”

当鹌鹑看见猎鹰全速下冲的一瞬间，它一下跳进了地洞藏起来。
When the quail saw the falcon coming in full swoop, he quickly jumped and hid in the hole!

猎鹰突然意识到自己犯的错误，不过已经太迟。猎鹰的速度太快根本无法停下来。
The falcon realised his mistake, but it was too late. He was flying too fast and could not stop.

碰！猎鹰撞到坚硬的土地上，它当场死去。鹌鹑确定自己安全后，从地洞里爬了出来。
Splat! The falcon hit the ground hard and died. The little quail came out of the hole after knowing that he was safe.

鹌鹑站在它宿敌的身上说：
The quail stood on top of his enemy and said:

“我在自己的家园把敌人打败了！我也学到了教训。从今天开始，我决定留在家园寻找食物，这里才是最安全的地方。”
“I have beaten my enemy in my own territory! I have learned my lesson. From now on, I will stay in my own home and search for food here, where it is safest.”

故事讲完后，佛陀接着说：
After this story had been told, the Buddha added:

“因此，诸比丘你们看，即使是动物一旦离开自己的领域，都会轻易掉入敌人的手里。但是如果守住正确的领地，它们就能战胜敌人。因此，请牢记不要离开自己的领域闯入他人的地方。一旦人们离开了自己的领域，魔罗就会趁机占领该地。”
“So you see, bhikkhus, even animals fall into their enemies’ hands by leaving their proper ground. But when they stay inside their proper area, they conquer their enemies. Therefore, take care not to leave your own place and not to intrude into someone else’s territory. When people leave their own place, Māra will find a way in to take that place.”

眼（色）、耳（声）、鼻（香）、舌（味）、身（触）
Eye (vision), Ear (sound), Nose (smell), Tongue (taste), Body (tangible objects)

那么对比丘而言，什么是不正确的领域呢？如来所指的是五种感官欲乐（kāmaguṇā）。是哪五种呢？那就是色、声、香、味和触。这些就是比丘们不该涉及的错误领域。
And what are the wrong places for a bhikkhu? The Tathagata is referring to the five sensual pleasures. What are these five? They are the desires of the visible, sound, smell, taste and tangible objects. These are the wrong places for bhikkhus.

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在说法接近结束的时候，佛陀阐释了四圣谛，而众多比丘都证得了苦的止息（涅槃）。
At the end of the Dhamma talk, the Buddha explained the Four Noble Truths, and many of the bhikkhus attained the Stages of Liberation (Nibbāna).

佛陀连接贯穿了过去世与现在世：“那时的猎鹰是提婆达多，而鹌鹑正是我。”
The Buddha showed the connection between the previous birth and the present as follows, “At that time, Devadatta was the falcon, and I myself was the falcon.”.

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词汇表 Glossary

阿罗汉（Arahat）：值得尊敬的人（堪受诸人与天人尊敬供养）；他的心已没有种种污秽（lobha-贪, dosa-嗔, moha-痴之烦恼）；断除了一切欲望的束缚；因而在那一生之后，不会再有下一世的投生（解脱生死不受后有）。
Arahat: an Arahat is a worthy one, whose mind is free from all defilements [greed (lobha), hatred (dosa), delusion (moha)], who is free from the bonds of desire, thus not destined for any further rebirth, after that very life.

比丘（Bhikkhu）：佛教僧人，依法（经、论）和律而活的出家人。
Bhikkhu: a Buddhist monk; who ordains and lives according to Dhamma (Sutta, Abhidhamma) and Vinaya.

菩萨（Bodhisatta）：已被过去佛授记的未来佛。
Bodhisatta: is the Buddha-to-be, prophesized by another Buddha.

提婆达多（Devadatta）：佛陀的表亲之一。他与其他释迦族王子一起出家为比丘。他与佛陀竞争，几次试图杀害佛陀，还分裂僧团。最终，他被大地吞没，堕入地狱。提婆达多对菩萨产生强烈仇恨的起源记载于本生经第三个故事里。佛陀授记（预言）提婆达多未来将成为辟支佛。
Devadatta: one of the Buddha’s cousins. He became a bhikkhu along with the other Sakyan princes. He competed with the Buddha, and tried to kill Him several times. He also created a schism in the Sangha. Finally, he was swallowed by the earth and fell into hell. The origin of the implacable enmity which Devadatta felt toward the Bodhisatta is related in Jātaka 3. The Buddha prophesized (predicted) that, in the distant future, Devadatta will become a Pacceka Buddha.

四圣谛（Four Noble Truths）：苦圣谛、苦集圣谛（苦的原因）、苦灭圣谛（苦的息灭）及导向苦灭的道圣谛（导致苦灭的修行）。
Four Noble Truths: The Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, and the Noble Truth of the way leading to the cessation of suffering.

魔罗（Māra）：巴利经典经常提到“五种魔”（pañca-māra）：
   一 、 天子魔（devaputta-māra）：欲界天最高一层的神。
   二 、 烦恼魔（kilesa-māra）。
   三 、 蕴魔（khandha-māra）：所有蕴聚的众生都将遭受死亡。
   四 、 行魔（abhisankhāra-māra）：业导致投生。
   五 、 死魔（maccu-māra）：如同死亡。
Māra: Pāḷi literature often mentions of a 'fivefold Māra' (pañca-māra):
   1. Māra as a deity (devaputta-māra): A deity of the highest heaven of sensuous sphere.
   2. The Māra of defilements (kilesa-māra).
   3. The Māra of the aggregates (khandha-māra): All beings of aggregates are subject to death.
   4. The Māra of the kamma-formations (abhisankhāra-māra): Kamma leads to rebirth.
   5. Māra as death (maccu-māra).

苦的止息（涅槃，Nibbāna）：苦灭圣谛（nirodha-sacca）。有四个证悟涅槃的层次：一、须陀洹（初果，入流，sotāpanna）；二、斯陀含（二果，一还，sakadāgāmi）；三、阿那含（三果，不还，anāgāmi）；四、阿罗汉（四果，arahat）。证悟涅槃者逐步去除烦恼，最终解脱生死轮回，整个苦蕴（生老病死等）熄灭无余。
Stages of Liberation (Nibbāna): The Noble Truth of the cessation of suffering (nirodha-sacca). There are four stages of the realization of Nibbāna: stream-enterer (sotāpanna), once-returner (sakadāgāmi), non-returner (anāgāmi) and arahat. One who attains nibbāna eliminates defilements stage-by-stage and eventually escapes from the round of rebirths (the whole mass of suffering of rebirth, decay, disease, death, etc).

如来（Tathāgata）：佛陀的称号，佛陀用来称呼自己。「诸比丘！如来是如是说而如是行者，如是行而如是说者，如此，如是说而如是行，如是行而如是说，故被称为“如来”」。
Tathāgata: One who has gone so; the Enlighten One.

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教师指南

一些引导学生省思的问题：

1. 听完这个故事，你有什么想法？（分享你的感受或意见）
2. 你从这个故事中学到了什么？
3. 故事要带出的寓意是什么？（提防能引起感官沉迷的五种享受）。
4. 你喜欢或不喜欢故事里的哪一部分？为什么？
5. 你认为哪些地方/事情/做法是危险的？
6. 你认为怎么样可以避免魔罗（魔考）？

课程提示：

远离十四种恶
圣弟子舍弃四种业之杂染，不做由四种（恶）因引发的恶业，不习行六种财富损减之因。他如此行道以脱离十四种恶，保护六方[1]，征服了两个世间 —— 今世与来世的成就。他身坏死后，将投生于善趣、天界。

(A) 什么是四种应舍弃的业之杂染？

1. 杀生
2. 偷盗
3. 邪淫
4. 妄语

(B) 什么是四种应该克制、恶因引发的恶业？

1. 由贪欲引发的恶业
2. 由嗔恨引发的恶业
3. 由愚痴引发的恶业
4. 由恐惧引发的恶业

(C) 什么是六种不应修习、造成财产损失的原因？

1. 沉溺于放逸之因的酒类和麻醉品
2. 不适当的时间在街上游荡
3. 流连参加庆典观赏各种表演
4. 沉溺于放逸之因的赌博
5. 结交损友
6. 习惯怠惰

1. 沉溺于放逸之因的酒类和麻醉品，有此六种过患（危害）：

    a. 损失现在世的资财
    b. 争执增多
    c. 染上疾病
    d. 以恶名见称
    e. 裸露羞处
    f. 智力减退

2. 不适当的时间（例如半夜）在街上游荡，有此六种过患：

    a. 不能守护及保护自己
    b. 不能守护及保护妻儿
    c. 不能守护及保护财产
    d. 被怀疑做坏事
    e. 受不真实的议论牵连
    f. 遇上很多苦难事

3. 经常流连参加庆典节目及观赏表演，产生六种过患：【常常想：】

    a. 哪里有舞蹈？
    b. 哪里有歌唱？
    c. 哪里有音乐？
    d. 哪里有说书（说唱故事）？
    e. 哪里有手铃乐？
    f. 哪里有大鼓乐？

4. 沉溺于放逸之因的赌博，有此六种过患：

    a. 赢家引来敌人
    b. 输家悲叹失去的财产
    c. 损失这一世的财产
    d. 在法庭所言无效力
    e. 被朋友和同事们轻视
    f. 婚姻无望，赌徒这样的男人没有能力抚养妻子

5. 结交损友，有此六种过患：
    那些赌徒、酒鬼、饥渴者、虚伪者、骗子、暴徒将成为他的朋友、伙伴。
 
6. 习惯怠惰，有此六种过患：【想着：】

    a. “太冷了” ，不作业
    b. “太热了” ，不作业
    c. “太晚了” ，不作业
    d. “太早了” ，不作业
    e. “太饿了” ，不作业
    f. “太饱了” ，不作业
    对其应作之务，他如此诸多借口，使还未产生的财物无法生产，已产生的财物也会用尽。

摘要 —— 《长部》第31经：辛额勒经

Teacher’s Guide

Some questions to guide the students for reflection:

1. What is your opinion after listening to this story? (share your feeling or opinion)
2. What have you learnt from this story?
3. What is the moral of the story? (guarding against the five sensual pleasures).
4. Which part of the story do you like/ dislike? Why?
5. In your opinion, which are the places/things/practices you would consider as dangerous territories? (refer to lesson)
6. What do you think are the suitable emotions to avoid the presents of Māra? (refer to lesson)

Lesson:

Avoiding the Fourteen Evil Ways
It is by abandoning the four defilements of action, by not doing evil from the four causes, by not practising the six causes of wealth loss – through avoiding these fourteen evil ways, that the Ariyan disciple covers the six directions[1], and by such practice be becomes a conqueror of both worlds, so that all will go well with him in this life and the next, and at the breaking-up of the body after death he will go to a good destiny, a deva realm.

(A) What are the four defilements of action that should be abandoned?
1. Killing
2. Taking what is not given (stealing)
3. Sexual misconduct
4. Lying

(B) What are the four causes of evil that should be refrained?
1. Evil action springs from desire (greed)
2. Evil action springs from hatred
3. Evil action springs from delusion
4. Evil action springs from fear

(C) What are the six causes of the loss of properties that should not be practised?
1. Addiction to strong drink or sloth-producing drugs, which is a foundation for carelessness
2. Haunting the streets at unfitting times
3. Visiting festival and theatrical performances
4. Addiction to gambling, which is a foundation of carelessness
5. Keeping bad company
6. Habitual laziness
 
  1. There are these six dangers attached to addiction to strong drink and sloth-producing drugs:
    1. Present waste of property
    2. Increased quarrelling
    3. Liability to sickness
    4. Recognised with bad name
    5. Exposure of the shameful part
    6. Weakening of the intellect 
  1. There are these six dangers attached to haunting the streets at unfitting times:
    1. One is defenceless and without protection
    2. One’s wife and children are defenceless and without protection
    3. One’s property is defenceless and without protection
    4. One is suspected of crimes
    5. False reports are pinned on one
    6. One encounters all sorts of sufferings
  1. There are these six dangers attached to frequenting the festival and theatrical performances: [One is always thinking:]
    1. Where is there dancing?
    2. Where is there singing?
    3. Where are they playing music?
    4. Where is there story telling?
    5. Where are the handbells?
    6. Where are the drums?
  1. There are these six dangers attached to gambling:
    1. The winner makes enemies
    2. The loser bewails his loss of property
    3. Present waste of property
    4. His word is not trusted in the court assembly
    5. His friends and colleagues despise him
    6. One is not in demand for marriage (a gambler is a man who cannot afford to maintain a wife) 
  1. There are these six dangers attached to keeping bad friends:

Those gamblers, drunkard, glutton, cheat, deceiver, bully is his friends, his companions.

 

  1. There are these six dangers for laziness: [Thinking:] 
    1. “It’s too cold,” one does not work
    2. “It’s too hot,” one does not work
    3. “It’s too late,” one does not work
    4. “It’s too early,” one does not work
    5. “I’m too hungry,” one does not work
    6. “I’m too full,” one does not work

He has many reasons for his duty, his unrisen wealth cannot be risen and his risen wealth exhausted.

– Adapted from DN31, Siṅgāla Sutta

 

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省思 Reflection

In this story of the quail and the falcon, we see the Buddha warning us not to go into wrong places. The quail left the safety of his home and intruded into the enemy’s territory. The quail could have been hurt or even died, but he managed to escape back to his home.

So what are the wrong places to go for a spiritual person? The Buddha said the wrong places to go is the world of 5 sensual pleasures, which are desires of what we see, hear, smell, taste and touch. If we get lost in this world, we will be in great danger.

在这鹌鹑和猎鹰的故事中，我们看到佛陀警诫我们不要去错误的地方。鹌鹑离开安全的家，闯入敌人的领土。鹌鹑可能会因此而受伤，甚至会死亡，但最终它成功逃脱回到家里。

那么，对于一个修行人来说，哪里是错误的去处呢？佛陀说，错误的去处是五种感官欲乐，即是对我们所见，所听闻、嗅到、尝到和触到的渴望。如果我们迷失在这个世界，我们将处于极大的危险之中。

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[1] 以东方为父母，以南方为老师，以西方为妻儿，以北方为朋友和同事。以下方为仆人和工人，以上方为沙门和婆罗门，这些都是良家子弟所应该礼敬的社会角色。
Mother and father are the east; teachers are the southward point; wife and children are the west; friends and colleagues are the north; servants and workers are below; ascetics and brahmins are above. All these social roles should be honoured by one from a good family.

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