J322 Duddubha Jātaka

《兔子听到的声音》

本生经322:堕落音本生
胆小的兔子和狂奔的野兽

绘图/ 林秀枝(熊妈妈)
设计/ 林秀枝、王宗使
英复述/ 自在居友
中译/ 刘婉郡
审稿/ 陈语

 

The Sound the Rabbit Heard

Jātaka 322: Duddubha Jātaka
The timid rabbit and the flight of the beasts

Readability level: Beginner Level
Illustrated by Lim Siew Kee
Designed by Lim Siew Kee, Ong Chong Sai
Proofread by Shernyn Tay


导师佛陀住在祇陀林时，开示有关外道修行者。
The Buddha told this story while staying at Jetavana.

一天早上，比丘们去舍卫城托钵后，在回祇陀林的途中见到外道修行者，正在进行各种邪见的苦行。
One morning in the city of Sāvatthī, some bhikkhus walked past other ascetics who practised false harsh practices of many different kinds.

有些赤裸着躺在满是尖刺的床上，有些则在炙热的太阳底下围着一堆火烤自己。
Some of them were naked and lying on bed made of sharp thorns. Others sat around a hot fire under the burning sun.

随后，比丘们请示导师：“尊者，这些人进行邪见的苦行，是否有持戒的内涵？”
Later, the bhikkhus asked the Buddha, “Bhante, are there virtues when they do these false harsh practices?”

导师回答：“没有，诸比丘，这些作法都不会有任何持戒的内涵或造诣，它就像通往粪坑的道路，或兔子听到的声音。”
The Buddha answered, “No, bhikkhus, there is no virtue nor any attainment in it, it is a path over a dunghill or like the sound that the rabbit heard.”

比丘们感到疑惑：“尊者，我们不知道那声音是什么，恳请告诉我们。”
The bhikkhus were confused and said, “Bhante, we do not know about that sound. Please tell us what that is.”

比丘们请求导师讲解，世尊便讲述过去发生之事。
Then the Buddha told them this story from the past.

——————————  

在过去，菩萨在西海岸附近的森林里投生为一头狮子。
In the past, the Bodhisatta was reborn as a lion in a forest near the Western Ocean.

在森林的一处，一只兔子住在频螺树丛的一棵小棕榈树下。
In one part of that forest, a rabbit lived under a young palm tree at the foot of a vilva (bael) tree.

有一天，兔子躺在小棕榈树下想：
“如果地球毁灭了，我会怎样？”
One day, the rabbit lay under the young palm tree, thinking,
“If this earth was destroyed, what would happen to me?”

就在这时，一颗熟了的频螺果掉在棕榈叶上，发出一声巨响。（砰!!!）
At that very moment, a ripe vilva fruit fell and hit a palm leaf making a loud “thud”. (THUD!!!)

兔子被这声音吓了一跳，跳起身来大喊道：“地球要毁灭了！”
Scared by this sound, the rabbit jumped to his feet and cried, “The earth is breaking into pieces!”

它头也不回的，拔腿就跑。
He immediately ran away, without even looking back.

另一只兔子看见它跑，便问：“发生什么事了？”于是也跟着开始跑。
Another rabbit saw him run past and asked, “What’s wrong?” and started running, too.

“别问！” 第一只兔子气喘吁吁道。
“Don’t ask!” panted the first.

“发生什么事？” 第二只兔子更追赶它。
“What’s wrong?” and the second rabbit kept running after him.

第一只兔子头也不回大喊：“地球要毁灭了！” 于是两只兔子一起跑起来。
The first rabbit cried, “The earth is breaking into pieces!” And the two of them ran off together.

它们的恐惧很快蔓延开来，其它兔子也加入其中，直到整片森林中的十万只兔子一起飞奔逃跑。
Their fear spread and soon, other rabbits joined them, until one hundred thousand rabbits in that forest were fleeing together.

当其它动物听到兔子们说：“地球要毁灭了！” 为了保命，它们也跟着跑起来。
When other animals heard the rabbits say, “The earth is breaking into pieces!”, they began running for their lives too.

就这样大群的鹿、野猪、麋鹿、水牛、野牛、犀牛、老虎和大象也很快加入了兔子的行列。
In this way, the rabbits were soon joined by herds of deer, boars, elks, buffaloes, wild oxen, rhinoceroses, tigers, lions and some elephants.

当狮子看到全体动物都在飞奔，听到它们的喊声，它想：
When the lion saw all the animals running and heard what they were saying, he thought,

“肯定不是世界末日。一定是有什么声音吓到它们。如果我不赶紧采取行动，它们将堕入大海而死。我必须拯救它们！”
“The earth is certainly not coming to an end. There must have been some sound that scared them. If I don’t act quickly, they will run into the ocean and die. I must save them!”

于是，它飞速地冲到它们前面，停在山脚下，用它巨大三声狮子吼.....吼...
Then, running fast, he got in front of them, at the foot of a mountain and roared three times. At the sound of his mighty voice, ...ROAR...

所有的动物从飞奔中停下来，惊愕地挤成一块。
...all the animals stopped and squeezed together in fear.

狮子问它们为什么要逃跑。它们都回答：“地球要毁灭了！”
The lion asked why they were running away. “The earth is breaking into pieces,” they all answered.

“谁看见它毁灭了？” 狮子问。
“Who saw it breaking?” the lion asked.

一些动物回答道：“大象们知道。”
“The elephants know all about it.” some animals replied.

当狮子问大象们时，它们说：
“我们不知道。狮子们知道。”
When the lion asked the elephants, they said,
“We don’t know. The lions know.”

但是狮子们却说：“我们不知道。老虎们知道。”
But the lions said, “We don’t know. The tigers know.”

老虎们说：“犀牛们知道。”
The tigers said, “The rhinoceroses know.”

犀牛们说：“野牛们知道。”
The rhinoceroses said, “The wild oxen know.”

野牛们说：“水牛们知道。”
The wild oxen said, “The buffaloes know.”

水牛们说：“麋鹿们知道。”
The buffaloes said, “The elks know.”

麋鹿们说：“野猪们知道。”
The elks said, “The boars know.”

野猪们说：“鹿们知道。”
The boars said, “The deer know.”

鹿们说：“我们不知道。兔子们知道。”
The deer said, “We don’t know. The rabbits know.”

当狮子问兔子们时，它们指着第一只兔子说：“是它告诉我们的。”
When the lion asked the rabbits, they pointed to the first rabbit and said, “This one told us.”

狮子便问它，
“这是真的吗，朋友？地球要毁灭了？”
“是的，大王，我亲眼看到的。” 兔子说。
“你在哪里看到的？” 狮子问。
“就在海边不远，频螺树丛中的一棵小棕榈树下。我躺在那儿思考着：‘如果地球毁灭了，我会怎样？’ 就在那一刻，我听到大地破裂的声音，我就逃跑。”
The lion asked him,
“Is it true, sir, that the earth is breaking into pieces?”
“Yes, Your Majesty, I saw it,” said the rabbit.
“Where did you see it?” asked the lion.
“Near the ocean, under a young palm tree at the foot of a vilva tree. I was lying there thinking, ‘If this earth was destroyed, what would happen to me?’ At that very moment, I heard the sound of the earth breaking, and I ran away.”

当狮子听到这里，它明白发生了什么。
When the lion heard this, he realized exactly what had really happened.

它安慰动物们，说：“我带着兔子去一探究竟，看看世界是否到了末日。留在这里，直到我们回来！”
He calmed the animals and said, “I will bring the rabbit to find out if the earth is really coming to an end. Stay right here until we return!”

狮子把兔子放在它金色的背上，飞快地冲向那片森林。它放下兔子，说：
Putting the rabbit on his golden back, he raced quickly back to that forest. Then he put the rabbit down and said,

“来吧，给我指一下你说的地方。”
“我不敢，大王。”
狮子说：“来，别害怕。”
恐惧的兔子，颤抖的指向那里，说：“就在那边，大王，那儿就是我听到可怕的声音的地方。”
“Come, show me the place you meant.”
“I dare not, my lord,” said the hare.
“Come, don't be afraid,” said the lion.
Shaking with fear, the rabbit pointed and said, “Over there, sir, is where I heard the terrible sound.”

狮子走向兔子指的地方。
The lion went to the place where the rabbit pointed.

它看到兔子躺过的草地，也看到落在棕榈树叶上已经成熟的频螺果。
He could see where the rabbit had been lying in the grass, and he saw the ripe vilva fruit that had fallen on the palm leaf.

然后狮子非常确信的明白了，地球并没有毁灭。
Then the lion knew for sure that the earth was not breaking into pieces.

它把兔子放回到背上，回到等待的动物群。狮子告诉它们发现了什么：
“不要害怕。地球没有毁灭。”
He put the rabbit on his back again and returned to the waiting animals. He told them what he had found and said,
“Don’t be afraid. The earth is not breaking into pieces.”

所有动物都松了一口气，慢慢地回到它们原来的地方。
菩萨以它的智慧和慈悲拯救了全体动物。否则他们都会冲入大海而死。
The animals were relieved and slowly went back to where they came from.
All of them would have run into the ocean and died, but the Bodhisatta saved them with his wisdom and compassion.

“兔闻果落声 ‘砰’，

为保命而逃，

闻兔子之言，

万兽亦恐慌。

“A hare heard the sound of a fallen fruit ‘Thud’,

And ran for his life,

Hearing the rabbit’s words,

Thousands of wild beasts were terrified.

不知道情况，

仅随他人说，

愚者兴奋喊：

“这是最好的！”

彼确盲随者[1]。

Not knowing the situation,

But simply following others’ words,

The fools, shouting with joy, ‘It’s the best!’

They are indeed (blind-)followers.

凡是具备戒德的人，

以慧寂止烦恼而乐，

彼智者谨慎善自制，

他们非盲目跟随者。”

Whosoever endowed with morality,

Delighting in the calm through wisdom;

They are wise, restrained and abstained,

They are not (blind-)followers.”

导师说此三偈颂。
These three stanzas were uttered by the Buddha.

——————————  

导师开示此佛法后，连接贯穿了过去世与现在世：“那时的狮子正是我。”
The Dhamma-teaching ended and the Teacher showed the connection between the previous birth and the present as follows, “At that time, I was the lion.”

——————————

教师指南

一些引导学生省思或讨论的问题：

1. 在此本生经中，菩萨培育了哪些波罗蜜？

2. 菩萨对其它动物们是怎么说？

3. 你是否曾经面对过这样的情况？请分享你的经验。
(a) 犹如故事中的兔子，对小事杞人忧天？
(b) 犹如故事中的其它动物，听信片面之词，当每个人都相信时你便跟着行动？
(c) 犹如故事中的狮子，通过询查消息最初的来源，冷静地辨认谣言的真相？

4. 你能想到在现今世界里，未经过调查和思考就轻易相信他人所说(谣言)，进而带来危险和不好状况的例子？

5. 当我们听到某人的言论，
(a) 我们如何区分对或错的观点，对或错的行为？
(b) 当我们听到一些事时，应该如何反应？(或者有些时候，不回应是好的回应？)

教育提示：

1. 动物们听了谣言后没探究竟，而使自己陷入极大的危险中。

2. 当我们向狗扔一根棍子时，狗会咬棍子；当我们向狮子扔棍子时，狮子会抓住扔棍子的人。

3. 以下羯腊摩经供您进一步自我探索。您可以选择相关的指导来教育您的孩子或学生。

Kesamuttisuttaṁ (Kālāmasuttaṁ)
经文内容摘要——《羯腊摩经》增支部3集65经
（给沙木达城的羯腊摩人去拜见佛陀）

如是我闻，一时世尊和一大群比丘僧众在憍萨罗（Kosala）行脚，来到羯腊摩人（Kālāma）的给沙木达城（Kesamutta）。

当时，给沙木达城的羯腊摩人来见世尊。来到时，有些顶礼世尊后坐在一旁，有些和世尊互相问候后坐在一旁，有些向世尊合掌礼敬后坐在一旁，有些向世尊说自己的名字与族姓后坐在一旁，有些保持沉默坐在一旁。坐在一旁，给沙木达城的羯腊摩人如此向世尊说：

 
（给沙木达城的羯腊摩人向佛陀请求指引）
「尊者，有些沙门与婆罗门来到给沙木达。他们开示讲解自己的教理，但斥责、轻视、诽谤、瞧不起其他人的教理。然而，尊者，当其他沙门与婆罗门来到给沙木达时，他们也开示讲解自己的教理，但斥责、轻视、诽谤、瞧不起其他人的教理。尊者，我们对他们感到疑惑，到底这些尊敬的沙门与婆罗门当中，谁讲真话，谁讲妄语？」

（舍弃的标准）
「羯腊摩，你们真应该质疑与怀疑。对于应当质疑之事，你们生起了怀疑。来吧，羯腊摩，你们不应以口诵传承为根据，不应以传统为根据，不应以据说为根据，不应以藏经记载为根据，不应以逻辑为根据，不应以推理为根据，不应以探究理由为根据，不应以思惟后接受见解为根据，不应以（演说者）看起来有能力为根据，不应以『此沙门是我们的老师』为根据。然而，羯腊摩，当你们亲自了知：『这些是不善法；这些是应受指责之法；这些是智者呵责之法；接受与实行这些法后，它们会带来伤害与痛苦』，那么，羯腊摩，你们应该舍弃它们。

（贪欲、嗔恨、愚痴）
你们认为怎样，羯腊摩，当贪欲（嗔恨、愚痴）在人内心生起时，这对他是有益还是有害？」
「有害，尊者。」

「羯腊摩，当这个贪心的人被贪欲（嗔恨、愚痴）击败，心被它占据之下，他杀生，偷取不与之物，与他人妻通奸，说妄语，以及鼓励别人也如此做，这是否会带给他长久的伤害与痛苦？」
「是的，尊者。」

「你们认为怎样，羯腊摩，这些法善或不善？」
「不善，尊者。」

「应受指责或无可指责？」
「应受指责，尊者。」

「智者呵责或智者称赞？」
「智者呵责，尊者。」

「接受与实行这些法后，它们会带来伤害与痛苦，或者不会？或你们认为会怎样？」
「接受与实行这些法后，它们会带来伤害与痛苦，尊者。我们认为是这样。」

「如是，羯腊摩，当我们说『来吧，羯腊摩，你们不应以口诵传承为根据，不应以传统为根据，不应以据说为根据，不应以藏经记载为根据，不应以逻辑为根据，不应以推理为根据，不应以探究理由为根据，不应以思惟后接受见解为根据，不应以（演说者）看起来有能力为根据，不应以「此沙门是我们的老师」为根据。然而，羯腊摩，当你们亲自了知：「这些是不善法；这些是应受指责之法；这些是智者呵责之法；接受与实行这些法后，它们会带来伤害与痛苦」，那么，羯腊摩，你们应该舍弃它们』的时候，就是因为这个原因才这么说。

（依据的标准）
来吧，羯腊摩，你们不应以口诵传承为根据，不应以传统为根据，不应以据说为根据，不应以藏经记载为根据，不应以逻辑为根据，不应以推理为根据，不应以探究理由为根据，不应以思惟后接受见解为根据，不应以（演说者）看起来有能力为根据，不应以『此沙门是我们的老师』为根据。然而，羯腊摩，当你们亲自了知：『这些是善法；这些是无可指责之法；这些是智者称赞之法；接受与实行这些法后，它们会带来利益与快乐』，那么，羯腊摩，你们应该依据它们过活。

（贪欲、嗔恨、愚痴不存在）
你们认为怎样，羯腊摩，当无贪（无嗔、无痴）在人内心生起时，这对他是有益还是有害？」
「有益，尊者。」

「羯腊摩，当这个无贪（无嗔、无痴）的人没有被贪欲（嗔恨、愚痴）击败，心没有被它占据之下，他不杀生，不偷取不与之物，不与他人妻通奸，不说妄语，也不鼓励别人如此做，这是否会带给他长久的利益与快乐？」
「是的，尊者。」

「你们认为怎样，羯腊摩，这些法善或不善？」
「善，尊者。」

「应受指责或无可指责？」
「无可指责，尊者。」

「智者呵责或智者称赞？」
「智者称赞，尊者。」

「接受与实行这些法后，它们会带来利益与快乐，或者不会？或你们认为会怎样？」
「接受与实行这些法后，它们会带来利益与快乐，尊者。我们认为是这样。」

「如是，羯腊摩，当我们说『来吧，羯腊摩，你们不应以口诵传承为根据，不应以传统为根据，不应以据说为根据，不应以藏经记载为根据，不应以逻辑为根据，不应以推理为根据，不应以探究理由为根据，不应以思惟后接受见解为根据，不应以（演说者）看起来有能力为根据，不应以「此沙门是我们的老师」为根据。然而，羯腊摩，当你们亲自了知：「这些是善法；这些是无可指责之法；这些是智者称赞之法；接受与实行这些法后，它们会带来利益与快乐」，那么，羯腊摩，你们应该依据它们过活』的时候，就是因为这个原因才这么说。

（四梵住）
羯腊摩，当如此无贪、无嗔、无痴、正知、正念的圣弟子以慈心（悲心、喜心、舍心）遍满一方而安住，如是第二方，如是第三方，如是第四方。如是上下、四周、一切处，对一切（众生）犹如对待自己，他以巨大、广大、无量、无恨、无嗔的慈心（悲心、喜心、舍心）遍满整个世界而安住。

（四项保证）
羯腊摩，当该圣弟子如此心无恨、心无嗔、心无染、心清净时，他在今生便得到四项保证。他得到的第一项保证是：『如果有他世，如果有善业与不善业的果报，在我的身体毁坏死亡后，我将投生到善趣天界。』

他得到的第二项保证是：『如果没有他世，如果没有善业与不善业的果报，我在今生也能无恨、无嗔、无麻烦地快乐过活。』

他得到的第二项保证是：『如果没有他世，如果没有善业与不善业的果报，我在今生也能无恨、无嗔、无麻烦地快乐过活。』

他得到的第三项保证是：『如果恶会带给造恶者报应，那么，因为我对任何人都没有恶意，痛苦又怎么会折磨我这不造恶业的人呢？』

他得到的第四项保证是：『如果恶不会带给造恶者报应，那么，我看到自己在两方面都是清净的。』

羯腊摩，当该圣弟子如此心无恨、心无嗔、心无染、心清净时，他在今生便得到这四项保证。」

（羯腊摩人重复诵念以上四项保证）
「如是，世尊；如是，善逝！尊者，当该圣弟子……（中略）便得到四项保证。」

「妙哉，尊者；妙哉，尊者！尊者，犹如摆正倾覆之物，犹如揭开覆藏之物，犹如为迷路者指出道路，犹如在黑暗中提油灯，让有眼之人能够见物，同样的，世尊以种种方式开示法。尊者，我们归依世尊、法与比丘僧团。尊者，请世尊记得我们是在家弟子，从今天开始终生归依。」

Teacher’s Guide

Some questions to guide the students for reflection/discussion:

1. Which perfection(s) was the Bodhisatta developing in this Jataka?

2. How did he speak to the other animals?

3. Have you ever faced such a situation? Please share your experiences.
(a) like the rabbit in the story, worried about a small matter?
(b) like the other animals in the story, listened to a piece of information and acted when everyone believed it?
(c) like the lion in the story, calmly identified the truth of the rumors by tracing back to the first source of hearing?

4. Can you think of any examples in the world today where people have created a dangerous or unpleasant situation by believing what other people have said (rumors) without investigating or thinking for themselves?

5. When we hear someone talk,
(a) how do we differentiate between right or wrong view, right or wrong acts?
(b) how should we respond when we hear something? (or sometimes, is no response a good response?)

Lesson:

1. The animals had put themselves in great danger because they listened to rumors and did not try to find out what happened.

2. When we throw a stick to a dog, the dog will bite the stick; when we throw a stick to a lion, the lion will catch the person who threw the stick.

3. The Kalama Sutta below is for your further self-exploration. You may pick what is relevant to guide your children or students.

Kesamuttisuttaṁ (Kālāmasuttaṁ)

Discourse to Kālāma (AN.III.65)

– Summarised repetitive sentences –

(The Kālāmas of Kesamutta go to see the Buddha)
Thus, have I heard: At one time the Blessed One was wandering on tour among the Kosalans together with a large Saṅgha of monks when he reached the town of the Kālāmas named Kesamutta.

Then the Kālāmas of Kesamutta approached the Blessed One. Some paid homage to the Blessed One and sat down to one side; some exchanged greetings and cordial talk, sat down to one side; some reverentially saluted him and sat down to one side; some pronounced their name and clan and sat down to one side; some kept silent and sat down to one side. Sitting to one side, the Kālāmas said to the Blessed One:

(The Kālāmas of Kesamutta ask for guidance from the Buddha)
“Bhante, there are some ascetics and brahmins who come to Kesamutta. They explain and elucidate their own doctrines, but disparage, denigrate, deride, and denounce the doctrines of others. But then some other ascetics and brahmins come to Kesamutta, and they too explain and elucidate their own doctrines, but disparage, denigrate, deride, and denounce the doctrines of others. We are perplexed and in doubt, Bhante, as to which of these good ascetics speak truth and which speak falsehood.”

(The criterion for rejection)
“It is fitting for you to be perplexed, Kālāmas, fitting for you to be in doubt. Doubt has arisen in you about a perplexing matter. Come, Kālāmas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by examination of reasons, by the acceptance of a view after pondering it, by the seeming competence [of a speaker], or because you think: ‘The ascetic is our teacher.’ But when, Kālāmas, you know for yourselves ‘These things are unwholesome; these things are blameworthy; these things are censured by the wise; these things, if accepted and undertaken, lead to harm and suffering,’ then you should abandon them.

(Greed, hatred, and delusion)
“What do you think, Kālāmas? When greed (hatred, delusion) arises in a person, is it for his welfare or for his harm?”
“For his harm, Bhante.”

“Kālāmas, a greedy person, overcome by greed (hatred, delusion), with mind obsessed by it, destroys life, takes what is not given, transgresses with another’s wife, and speaks falsehood; and he encourages others to do likewise. Will that lead to his harm and suffering for a long time?”
“Yes, Bhante.”

“What do you think, Kālāmas? Are these things wholesome or unwholesome?”
“Unwholesome, Bhante.”

“Blameworthy or blameless?”
“Blameworthy, Bhante.”

“Censured or praised by the wise?”
“Censured by the wise, Bhante.”

“Accepted and undertaken, do they lead to harm and suffering or not, or how do you take it?”
“Accepted and undertaken, these things lead to harm and suffering. So we take it.”

“Thus, Kālāmas, when we say: ‘Come, Kālāmas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by examination of reasons, by the acceptance of a view after pondering it, by the seeming competence [of a speaker], or because you think: “The ascetic is our teacher.” But when, Kālāmas, you know for yourselves “These things are unwholesome; these things are blameworthy; these things are censured by the wise; these things, if accepted and undertaken, lead to harm and suffering,” then you should abandon them,’ it is because of this that this was said.

(The criterion for acceptance)
“Come, Kālāmas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by examination of reasons, by the acceptance of a view after pondering it, by the seeming competence [of a speaker], or because you think: ‘The ascetic is our teacher.’ But when, Kālāmas, you know for yourselves ‘These things are wholesome; these things are blameless; these things are praised by the wise; these things, if accepted and undertaken, lead to welfare and happiness,’ then you should live in accordance with them.

(Absence of greed, hatred, and delusion)
“What do you think, Kālāmas? When non-greed (non-hatred, non-delusion) arises in a person, is it for his welfare or for his harm?”
“For his welfare, Bhante.”

“Kālāmas, a person without greed (hate, delusion), not overcome by greed (hatred, delusion), his mind not obsessed by it, does not destroy life, take what is not given, transgress with another’s wife, or speak falsehood; nor does he encourage others to do likewise. Will that lead to his welfare and happiness for a long time?”
“Yes, Bhante.”

“What do you think, Kālāmas? Are these things wholesome or unwholesome?”
“Wholesome, Bhante.”

“Blameworthy or blameless?”
“Blameless, Bhante.”

“Censured or praised by the wise?”
“Praised by the wise, Bhante.”

“Accepted and undertaken, do they lead to welfare and happiness or not, or how do you take it?”
“Accepted and undertaken, these things lead to welfare and happiness. So we take it.”

“Thus, Kālāmas, when we say: ‘Come, Kālāmas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by examination of reasons, by the acceptance of a view after pondering it, by the seeming competence [of a speaker], or because you think: “The ascetic is our teacher.” But when, Kālāmas, you know for yourselves “These things are wholesome; these things are blameless; these things are praised by the wise; these things, if accepted and undertaken, lead to welfare and happiness,” then you should live in accordance with them,’ it is because of this that this was said.

(The Four Exalted Dwellings)
“Then, Kālāmas, that noble disciple, who is thus devoid of longing, devoid of ill will, unconfused, clearly comprehending, ever mindful, dwells pervading one quarter with a mind imbued with lovingkindness (compassion, appreciative joy, equanimity), likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness (compassion, appreciative joy, equanimity), vast, exalted, measureless, without enmity, without ill will.

(The Four Assurances)
“This noble disciple, Kālāmas, whose mind is in this way without enmity, without ill will, undefiled, and pure, has won four assurances in this very life. The first assurance he has won is this: ‘If there is another world, and if there is the fruit and result of good and bad deeds, it is possible that with the breakup of the body, after death, I will be reborn in a good destination, in a heavenly world.’

“The second assurance he has won is this: ‘If there is no other world, and if there is no fruit and result of good and bad deeds, still right here, in this very life, I maintain myself in happiness, without enmity and ill will, free of trouble.’

“The third assurance he has won is this: ‘Suppose evil comes to one who does evil. Then, when I have no evil intentions towards anyone, how can suffering afflict me, since I do no evil deed?’

“The fourth assurance he has won is this: ‘Suppose evil does not come to one who does evil. Then right here I see myself purified in both respects.’

“This noble disciple, Kālāmas, whose mind is in this way without enmity, without ill will, undefiled, and pure, has won four assurances in this very life.”

(The Kālāmas repeated the four assurances above,)
“So it is, bhagavā! So it is, sugata! This noble disciple, ...pe... has won four assurances in this very life.”

“Excellent, Bhante! Excellent, Bhante! The Blessed One has made the Dhamma clear in many ways, as though he were turning upright what had been overturned, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. We now go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. Let the Blessed One consider us lay followers who from today have gone for refuge for life.”

 
——————————

省思 Reflection

勿盲目从众，如实看清真相；恪守心无贪、心无嗔、心无痴、心无染、心清净之准则。
“Find out the truth before blindly following what people do.”

——————————

[1]盲目的跟随者：跟屁虫是一个词语；指总是跟着他人，粘着他人的人。引申的意思是没有自己的见解和主张，附和他人或团体。或一、指没有主见，人云亦云。二、指需要保护，常指小孩跟着大人。三、指因崇拜（沉迷）某人或事，盲目的投入。