J51 Mahāsīlava Jātaka

《大具戒王》

本生经51：大具戒王本生
一位国王拒绝大臣们与寇王开战，而被抓捕活埋在弃尸林中。他如何逃脱豺？怎么担任夜叉的裁判？后来又如何得回王国？

绘图/ 柯淑凌
设计/ 王宗使
编译/ 自在居友
审稿/ 陈语

The Great Virtue King

Jātaka 51: Mahāsīlava Jātaka
A king forbids the ministers to fight against the robber king, yet was captured and buried alive in a forest of abandoned corpses. How did he escape the jackals? How did he become the judge of yakkhas (ogres)? How did he get back his kingdom afterwards?

Readability level: Advanced
Illustrated by Kwa Seok Leng
Designed by Ong Chong Sai
Retold by Zi Zai Ju
Proofread by Lee Ee Jin


“人应有希望…” —— 一时，导师佛陀住在祇陀林（Jetavana）时，说此佛法开示，关于一位放弃精进努力的比丘。
“One should have hope,” – On one occasion, when Buddha, the Teacher, was dwelling in Jetavana Grove, He gave this Dhamma teaching, to a bhikkhu who gave up his diligent efforts.

导师问那位比丘：“比丘，你放弃精进了，是真的吗？”
The Teacher asked the bhikkhu, “Bhikkhu, you gave up your effort, is that true?”

那比丘回答道：“是的，尊者。”
The bhikkhu replied, “Yes, Bhante.”

导师说道：“你已经成为比丘，并在这导向解脱的教法中，为何放弃精进呢？在过去，也有智者的王国落入他人手中，最终通过精进努力得回失去的荣耀。”
The Teacher said “You have become a bhikkhu, and are under the teaching that leading to the liberation, why give up your diligence? In the past, there was a kingdom of a wise has fallen into the hands of others, and it was through diligence that the lost glory was finally restored.”

导师便说出过去之事。
The Teacher spoke of the past.

——————————  

在过去，当梵授王在波罗奈城治理国家的时候，菩萨从王后的胎里出生。命名那一天，取名为“具戒王子”（Sīlava-Kumāra）。
In the past, when King Brahmadatta was ruling the city of Bārāṇasī, the Bodhisatta was born from the womb of the queen-consort. On the day of his naming ceremony, he was named “Prince Virtue” (Sīlava-Kumāra).

十六岁时，他已精通一切技能。父王驾崩之后，他继承王位，被号称为“大具戒王”（Mahā-Sīlava-Rājā）。
By the age of sixteen, he had mastered all skills. After the death of his father, he succeeded to the throne and was known as "Great Virtue King” (Mahā-Sīlava-Rājā).

他是如法正直的法王（Dhammiko Dhammarājā）。
He was a Dhammarājā who ruled with righteousness (dhammika).

国王在都城的四个城门、城中心和王宫入口等六个地方，建立了布施凉亭(dānasālā)，布施贫困的人。
He built six alms-halls (dānasālā) at six places – the four gates of the capital city, the city centre, and the entrance of the royal palace to provide alms to the poor.

他自己持戒，又在布萨日时持守八戒（uposathakammaṃ）。他具备忍辱、慈心、怜悯之美德，他对待所有众生就像怀抱坐在大腿上的孩子一样，以正法治理这个王国。
He kept moral precepts and observed eight precepts during Uposatha day (uposathakammaṃ). He possessed virtues of forbearance (patience), loving-kindness, and compassion; he treated all beings like embracing a child sitting on his lap and ruled the Kingdom with Dhamma.

那时，有一位大臣在内宫作恶，成了众所周知的事情。其他大臣们纷纷向国王告发此事。
Just then, there was a minister who did evil deeds in the inner palace, which became a well-known matter. The other ministers denounced this matter to the king.

国王深入调查，亲自证实。召见那个大臣，说道：“瞎了眼的愚人，你作了不适当之事，不配呆在我的王国。带上你的财产、妻儿到别处去吧！” 就这样，国王把他赶出了王国。
The king made a thorough investigation and personally verified the case. He summoned the minister and said, “Blinded fool, you have done inappropriate things, and are not worthy to stay in my kingdom. Take your property, wife and children and go elsewhere!” And with that, the king drove the minister out of the kingdom.

那大臣离开迦尸王国，到了拘萨罗国，侍奉拘萨罗王，后来逐渐成为该国王的心腹与亲信。
That minister left the Kingdom of Kāsi and reached the Kingdom of Kosala, where he served the King Kosala and gradually became the king’s trusted confidant and aide.

一天，他对拘萨罗王说：“陛下，波罗奈王国犹如一座没有苍蝇和幼虫的蜂巢，该国王非常柔和，只要以少少的军力和乘骑[1]就可以攻取波罗奈王国。”
One day, he said to King Kosala, “Your majesty, the Kingdom of Bārāṇasī is like a honeycomb without flies and larvae; its king is very gentle and a few troops and mounts1 will be sufficient to conquer the Kingdom of Bārāṇasī.”

拘萨罗王听了，心想：“波罗奈王国是一个大国，而他却说：‘只需少少的军力和乘骑，即可以取下波罗奈王国’。到底怎么回事，难道他是派遣来的间谍贼?”
When King Kosala heard this, he thought to himself, “The Kingdom of Bārāṇasī is a large kingdom, but he said, ‘a few troops and mounts will be sufficient to conquer the Kingdom of Bārāṇasī. What is going on? Was he sent here as a spy?”

便说道：“我想你是派来的间谍！”
So he said, “I think you are a spy!”

“陛下，我不是间谍。我所说的都是实话。如果您不相信我，您可以派一些人马，到他边界的村落破坏一下。等您的人被俘虏带到他面前，他一定会给他们财物并释放他们。”
“Your majesty, I am not a spy. I speak of the truth. If you do not believe me, you can send some men to destroy the villages on his borders. When your men are captured and brought before him, he will give them possessions and release them.”

拘萨罗王心想：“此人说得好大胆，姑且试探一下。”于是，便派了几个人去破坏边界上的一个村落。
King Kosala thought, “This man speaks boldly, let’s try it.” Hence, he sent some of his men to destroy a border village.

人们捉获了这帮强盗，押到波罗奈王面前。国王见了他们问道：
The people captured the bandits and brought them to the King of Bārāṇasī, who saw them and asked,

“孩子们，你们为什么破坏村落？”
“My children, why did you destroy the village?”

“陛下！因为我们无法谋生。”
“Because we cannot make a living, your majesty,” they replied.

“既然如此，为什么不来找我？” 国王说道, “从今以后不准再做这种事了。” 于是给了他们财物，放了他们。
“If that is the case, why don’t you come to me?” said the king, “it is forbidden to do this kind of thing from now on.” So, he gave them possessions and released them.

他们回去，将此事禀告拘萨罗王。然而，拘萨罗王还是不敢前去。又一次，派人破坏其国土中心。这些强盗又被波罗奈王授予了财物，并释放了他们。但即使如此，拘萨罗王仍然不敢前去。
They went back and informed this matter to King Kosala; However, he still did not dare to go. Once again, men were sent to destroy the central part of the country. These bandits were again granted wealth and released by King of Bārānasī. But even so, King Kosala still did not dare to go forth.

再一次，派人打劫其内街！国王再次将财物给这些强盗，并释放了他们。
Sending men once again, this time to plunder the inner streets! The King of Bārānasī once again sent away the bandits with possessions and released them.

终于拘萨罗王明白：“这是位持法的国王。”因此，他决定：“占领波罗奈国！”于是率领军队和乘骑出征了。
Finally, King Kosala finally understood, “This is a king who full of Dhamma (ativiya dhammiko rājā).” Hence, he decided and said, “Let’s seize the Kingdom of Bārāṇasī” and he set off with his troops and mounts.

当时，波罗奈王拥有一千名难以打败、杰出和勇猛的勇士—— 即使狂象迎面而来，也有不折之气概；即使帝释天王（Sakka）的雷电杵落到头上，也不会有丝毫畏惧之气概。只要大具戒王有此意图，他们的能力是可以拿下整个阎浮洲（Jambudīpa，现在的印度）。
At that time, the King of Bārāṇasī had a thousand unbeatable, excellent and brave warriors, who would face an incoming mad elephant head-on; who would not have slightest fear even when the thunderbolt of Indra (Sakka, the lord of the gods) was striking their heads. If the Great Virtue King had the intention, their ability could take down the entire Jambudīpa (now known as India).

当他们听到：“拘萨罗王来了！”勇士们便上奏国王：“陛下！拘萨罗王真的来侵占波罗奈国了。我们现在就出战，在他还未踏上我们边疆之前就击溃他，将他俘虏。”
When they heard: “King Kosala is coming!” The warriors approached their king and said, “Your majesty! King Kosala has really come to invade the Kingdom of Bārāṇasī. We will fight now, defeat and capture him before he can set foot on our border.”

“孩子们!” 国王阻止道：“你们可不能因为我而劳累。任何人想要王国，就取走吧，你们不准去。”
“Children!” said the king. “You shall not weary because of me. If anyone want the kingdom, let them take it, you are not allowed to go.”

拘萨罗王越过边疆，进入到国土中央。于是，大臣们又觐见国王，述说同样的请愿，但国王以之前的理由阻止他们。
King Kosala crossed the border and entered the center of the country. Once again, the ministers went to the king with the same petition, but the king rejected them with the same reasons he had given before.

拘萨罗王在城外停驻，送出战书给国王：“交出王国，否则开战！”
King Kosala stopped outside the city, and sent a letter of war to the king, “Surrender your kingdom or we shall go to war!”

国王听了，派使者答复道：“我不愿开战，将我王国拿去吧！”
When the king heard this, he sent a messenger to reply, “I do not want to go to war, take my kingdom!”

于是，大臣们再次进谏波罗奈王，奏道：“陛下啊！我们不能让拘萨罗王进城，我们在城外便可击败并俘获他。”
So, the king’s ministers once again went to their king and said, “Your majesty, we cannot allow King Kosala to enter our city. We can just defeat and capture him outside the city.”

但国王以之前的理由阻止他们。国王下令打开城门，与他的一千名大臣一起，他只身坐在大台王座中。
However, the king stopped them with the same reasons he had given before. The king ordered the city’s gates to be opened and he sat on the throne of the great platform with a thousand of his ministers.

拘萨罗王和大军涌进波罗奈。他在途中没有遇见一个敌人，拘萨罗王和围绕他的众多大臣一起来到王宫城的门口。
King Kosala and his great army force entered Bārāṇasī. He did not meet a single enemy on the way. King Kosala and his many ministers who surrounded him came to the gate of the palace city together.

只见城门大开，无罪行的大具戒王与他的一千名大臣坐在大殿堂上。
The city gates were wide open; the guiltless Great Virtue King sat in the great hall with his thousand ministers.

拘萨罗王下令将他们全部捉起来：“去！将这国王和他的大臣们双手紧缚，反绑在身后，带领他们去弃尸林。在那里掘下深及颈项的土坑，让所有人连一只手都没法伸出来。这样，再填入泥土把他们埋了。当夜间豺到来，会做它该做的事的！”
King Kosala ordered all of them to be captured, “Go! Tie the king and his ministers with their hands tightly tied behind their backs, and lead them to the forest of abandoned corpses. There, dig a neck-deep pit, so that everyone can’t even stretch out a hand. With that, fill the pit with soil to bury them in. When the jackals come at night, they will do what they are supposed to do!”

人们听到这寇王的命令，紧紧反绑国王和大臣们的双手，押解而去。
Hearing the order of the robber king, the men tightly bound the hands of the king and his ministers and hauled them away.

但即使在这时，大具戒王仍对寇王没有任何愤怒之心。其大臣们虽被紧缚押走，仍无一人违反国王的话。他们真的是如此训练有素的群体。
However, even at this moment, the Great Virtue King still had no anger towards the robber king. Although his ministers were bounded and dragged away, not one of them disobeyed their king’s words. They really are such a well-trained group.

于是，寇王的臣子们将大具戒王和其大臣们押到弃尸林，掘好深及颈项的坑，中间放置大具戒王，大臣们分列两旁。如此，他们将所有人都推入深坑，盖上泥土，牢牢筑实，然后离去。
So, the aides of the robber king led the Great Virtue King and his ministers to the forest of abandoned corpses, dug a neck-deep pit, placed the Great Virtue King in the center, and his ministers on either side of him. And thus, they pushed everyone into the pit, covered them in dirt, firmly packed the dirt and left.

此时，大具戒王呼叫大臣们，教诫道：“孩子们，对寇王，不要愤怒，培育慈心吧！”
At this time, the Great Virtue King called out to his ministers, instructing: “Children, regarding the robber king, don’t be angry, just cultivate loving-kindness!”

来到夜半时分，豺群心想：“我们应该去吃人肉了!” 国王与大臣们见豺群逼近，齐声喊叫，把豺群吓跑。
At midnight, the jackals thought to themselves: “We should feast on human flesh now!” When they saw the jackals approaching, the king and ministers shouted in unison, scaring the jackals away.

它们停下来，回头一看，见无人追来，便又上前去。同样的，他们大声喊叫。
When the jackals halted, they looked back, saw no one was chasing after them, so they went forward again. Similarly, the king and his ministers shouted loudly.

如此逃了三次之后，发觉无一人前来追逐。豺群心想：“这些人应是死刑囚徒。”于是它们大胆返回。而这次虽然人们扬声喊叫，它们不再逃离。
After escaping three times, the jackals realized that no one would chase after them. The jackals thought: “These people should be death-row prisoners.” So, they boldly returned. And this time, although the king and his ministers shouted, the jackals no longer fled.

豺首领走向国王，其余的豺走向其他大臣们。
The leader of the jackals went towards the king, while the rest of the jackals went towards the other ministers.

善巧有方（upāyakusala）的国王知道它向自己走近，伸起颈项装作让它咬。
The clever and resourceful king knew that the jackal was approaching him, and stretched out his neck and pretended to let it bite him.

正当豺要咬他的颈时，国王的顎骨像强力的钳子一样夹住了它，用他大象般的力量紧紧地拖住豺的颈项。
Just as the jackal was about to bite his neck, the king's jawbone gripped him like a mighty pincer, tightly holding the jackal’s neck with his elephant-like strength.

被困住的豺无法脱身，恐惧死亡之际，大哭嚎叫起来。
The trapped jackal unable to free itself, cried a great howl in fear of death.

其它豺闻此痛哭之声，皆以为：“我们的首领应该被当中的一个人捉住了。”它们也怕死，不敢走近大臣们，全都逃走了。
The other jackals heard his cries of distress and thought, “Our leader should have been caught by one of the men.” They were also afraid of death and did not dare to approach the ministers, they all fled.

被国王用顎骨紧紧夹住的豺，前后摇动身体，泥土松动了起来。豺畏惧死亡，用它四只脚抓扯国王上面的泥土。国王知道泥土已松弛，于是放走豺。使出以生具来的力量——大象般的力量，前后摇动身体，终于伸出了双手！
The jackal which was held tightly by the king's jawbone, shook his body back and forth, causing the soil loosened. Fearing death, the jackal used its four feet to claw the soil above the king. The king knew that the soil had loosened, so he let go of the jackal. Using his inborn power - the strength akin to an elephant, he shook his body back and forth, and finally stretched out both his hands!

他以土坑口边缘为倚靠，犹如风拨开雨云一般出来后站着。
Supporting himself with the edge of the pit, like the wind breaking apart the rain clouds, he emerged and stood up.

安慰大臣们后，他除去泥土，将所有大臣们统统拉出来，然后站立在弃尸林里。
After comforting the ministers, he removed the soil, pulled out all the ministers, and stood in the forest of abandoned corpse.

正当此时，人们把一具死尸丢弃在弃尸林里，被弃置在两个夜叉管辖领域的边界之间[2]。夜叉无法分配这具尸体。
At this time, some men abandoned a corpse in the abandoned corpse forest. Abandoned between the boundary of two yakkhas’ jurisdiction2, the yakkhas were unable to divide the corpse.

“我们无法分配这个。但大具戒王是正直的持法者，他将会给我们分配，我们去找他吧！”
“We are unable to divide this. But the Great Virtue King is an upright Dhamma abiding person, he will divide it to us. Let's go to him!"

他们便捉起尸体的脚，拖到国王面前，说道：“陛下！请帮我们分配一下这具尸体吧！”
They grabbed the corpse’s feet, dragged it to the king and said, “Your majesty! Please help us divide this corpse!”

“夜叉朋友，我可以给你们分配，但我身上很脏，需要先洗澡。”
“My friends, yakkhas, I can divide it for you, but I am very dirty and I need to take a bath first.”

立即，夜叉便用他们的神通，把留给寇王的香水给国王洗澡。
Immediately, the yakkhas used their supernatural powers to bring the perfumed water that was reserved for the robber king to the king to bathe.

国王洗完澡，他们把留给寇王折叠好的袍子，拿来献给国王。
After the king had taken a bath, they brought the robes that had been folded neatly for the robber king and presented it to the king.

国王穿好衣服，他们把那装有四种香料的盒子，拿来献给国王。
After the king was dressed, they brought a box containing the four kinds of fragrances to the king.

国王涂好香料，他们又把那装有宝石扇子，上置各种鲜花的黄金盒，拿来献给国王。
After the king had applied the fragrance, they brought the king a golden box which contained a jeweled fan and all kinds of flowers.

国王把鲜花佩戴在身上，他们问：“还有什么其它的事我们可以做的吗？”国王显露出饥饿的样子。
The king put the flowers on his body, and they asked, “Is there anything else we can do?” The king showed a look of hunger.

他们去把为寇王准备的各种美味佳肴，拿来献给国王。
They brought various gourmet delicacies that was prepared for the robber king to the king.

国王已沐浴、涂香、穿戴整齐，享用了各种美味佳肴。
The king had bathed, perfumed, dressed, and enjoyed various gourmet delicacies.

夜叉又把为寇王所准备的，装在黄金水壶里的芳香饮料和黄金杯子都拿来。
Once again, the yakkhas brought what was prepared for the robber king − the fragrant drink in a golden kettle and the golden cups.

国王喝了饮料、漱了口，正洗手时，夜叉又拿来为寇王所准备的，混合了五种香料的槟榔叶献给国王。
The king drank the drink, rinsed his mouth, and while washing his hands, the yakkhas brought the betel leaves mixed with five types of spices, which had been prepared for the robber king, and presented it to the king.

国王正在咀嚼时，他们询问道：“还有什么其它的事我们可以做的吗？”
While the king was chewing, they asked, “Is there anything else we can do?”

国王说道：“给我取来，寇王枕上那把吉祥宝剑。”
The king said, “Bring me the auspicious sword on the robber king’s pillow.”

夜叉立即前往取来。国王拿着宝剑，竖立起尸体，从头往下直劈为两半，不偏不倚平分给两个夜叉。
The yakkhas immediately went to get it. The king held the sword, set the corpse upright, and split it in half straight down from the head, dividing the corpse equally between the two yakkhas.

做完这些，国王将宝剑拭净、拴紧，站立在那里。
Having done this, the king wiped the sword, fastened it, and stood there.

然后夜叉开始吃人肉。吃饱后，他们十分满足高兴，问国王道：“大王！还有什么其它的事我们可以做的吗？”
Then the yakkhas began to eat human flesh. When they were full, they were very satisfied and happy, and asked the king, “Great king! Is there anything else we can do?”

“用你们的神通力，带我到寇王的寝宫，还有带这班臣子们回到各自的家中去吧。”
“Using your supernatural powers, take me to the royal bedchamber of the robber king, and send these ministers back to their respective homes.”

“是的，陛下！” 夜叉接受道。并如此一一完成。
“Yes, your majesty!” the yakkhas accepted. Thus, it was done accordingly.

就在那时，寇王正躺在严饰的寝宫里的御床上睡觉。在他放逸地熟睡之时，国王用剑身拍打他的腹部。
At that time, the robber king was sleeping on the royal bed in the well-decorated imperial chamber. When he was carelessly asleep, the king slapped his belly with the sword.

他惊醒过来，在灯光下认得是大具戒王。
He woke up in fright, and under the light, he recognized the Great Virtue King.

从床上飞身而起，他提起正念地站立着，问道：“大王！如此深夜，守卫森严，门户紧闭，没有任何人有机会进入宫城。您是怎么佩戴着宝剑，身着华丽的长袍，来到此床边的？”
From the bed, he jumped up. He mindfully stood up, and asked, “Great king! It is late at night, the palace is well-guarded, the gates are closed tight, no one has the chance to enter the palace. How can you be armed with a sword, dressed in robes of splendour, and come to this bed?”

国王便将自己到此的经过，详细讲述给他听。
The king told him in detail about his experience before he came.

听后，寇王生起悚惧心，说道：“大王啊！我虽生而为人，却不知您的德行。那吃肉吸血、残酷无情的夜叉，倒深知您的品德。人中之王啊！从今以后，对如此戒德具足的您，我绝不再造反了。”
Having heard this, the robber king’s mind moved by sense of urgency, and said, “Great king! Although I was born as a human being, but I didn’t realize your virtue. The ruthless yakkhas, who eats meat and sucks blood, know your virtue. King of people! From now on, towards you who is virtuous, I will never rebel again.”

于是取剑发誓，乞求国王的宽恕。他请国王睡在大床上，自己则睡一张在小床。
So, he took the sword and pledged, begging the king for forgiveness. He asked the king to sleep on the big bed, while he himself will sleep on a small bed.

如是等到黎明时分，太阳升起的时候，击鼓明示，召集整个军队与众臣、婆罗门和户主。
Thus, when the sun rose at dawn, the drums were struck, summon all the soldiers and minister, brahmins and the heads of households.

他对众人颂扬大具戒王的戒德，就像天空中升起的满月一般。在大众中，再次向国王乞求宽恕，将王国交还，并说道：“大王，从今以后，如果发生贼患由我负责保卫。有我的守卫，愿您好好治理王国吧！”
He extolled the goodness of the Great Virtue King to everyone, like a full moon rising out of the sky. In the middle of the assembly, he again begged the king for forgiveness, handed over the kingdom, and said, “Great king, from now on, I will be responsible to protect against any thieves. With my guard, may you manage the kingdom well!”

说完，将谗言者（两舌者）判刑，然后率领自己的军队和乘骑，返回了自己的王国。
Ending his speech, he sentenced the slanderer, and then returned to his kingdom with his troops and mounts.

那时，大具戒王身着华服，在纯白的王伞下，坐在鹿脚形的黄金宝座上，省察自己的成就。心想：
At that time, the Great Virtue King dressed in robes of splendour, sat on a golden throne in the shape of deer’s feet under the pure white king umbrella, observing his own achievements. And thought:

“如果我不精进而作，即不会有这样的成就，这一千名臣子的生命也不能复得。

然而，今以精进力，得回这已丧失的荣耀，并让我挽救了一千名臣子的生命。因此，不可中断未完成的誓约之愿望，精进是应作之务。那是因为已付出精进的果报，是如此奏效。”

“If I did not work diligently, I would not have attained such an achievement, nor would lives of a thousand ministers be rescued. However, with diligence, I restored the lost glory, and let me save the lives of a thousand ministers. Therefore, one should not cut off the unfulfilled vows and aspirations. Diligence is the duty that should be done. That is because the fruits of putting in the effort are so effective.”

他如此省思后，有感而发，说出此偈语：

“人应有希望，不远离智者。

我亲自所见，愿望自实现。”

After reflecting, he was inspired and said this verse:

“Man should have hope, not turning away from the wise;

I saw it myself, my wish came true.”

菩萨既发出此自说语之偈语：

“啊！朋友，的确！

精进于圆满戒德的果报，是如此奏效。”

The Bodhisatta uttered this solemn saying,

“Ah! My friend, indeed!

Diligence in the fruit of perfect morality is so effective.”

他终其一生行种种功德后，依据其所作之业而逝去。
After a life spent in performing meritorious deeds, he passed away according to his kamma.

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导师开示此佛法后，接着说明四圣谛。说完圣谛，那位放弃精进的比丘证得了阿罗汉果。
The Dhamma teaching ended, the Teacher then explained the Four Noble Truths. After preaching the Noble Truths, the bhikkhu who gave up his diligence attained the status of Arahantship.

导师连接贯穿了过去世与现在世：“在那个时候，腐败的大臣是提婆达多，一千名臣子是佛陀的弟子，而大具戒王正是我。”
The Teacher connected the previous birth with the present, as follows: “At that time, Devadatta was the corrupted minister, the Buddha’s disciples were the one-thousand ministers, and I myself the Great Virtue King.”

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教师指南：

智慧题：

1. 在这本生故事中，菩萨展现了一位国王和领导者的必备素质与美德，使他自然地赢得了他的臣子们的遵循、人民的爱戴、夜叉的信任与供奉、和寇王的敬重，并归还了王国等。请从这本生故事中找出菩萨在身、语和意上，展现出以下相关的必备素质和美德，并注明是属于身行、语行或意行。

例如，正直：菩萨如法正直地统治王国（身行）。

a) 正直：__________________________________________________
b) 布施/舍心：_____________________________________________
c) 持戒：__________________________________________________
d) 忍辱：__________________________________________________
e) 慈心：__________________________________________________
f) 怜悯/悲心：_____________________________________________
g) 智慧/善巧：_____________________________________________

2. 试举例如何依据以上领导者的必备素质和美德，行持在你的日常生活中。

a) 正直：__________________________________________________
b) 布施/舍心：_____________________________________________
c) 持戒：__________________________________________________
d) 忍辱：__________________________________________________
e) 慈心：__________________________________________________
f) 怜悯/悲心：_____________________________________________
g) 智慧/善巧：_____________________________________________

3. a) 菩萨的臣子们有什么身为跟随者（被领导者）的必备素质和美德？
    b) 试举例如何依据跟随者的必备素质和美德，行持在你的日常生活中。

 

课程提示：

在这本生故事中提及大具戒王（菩萨）是如法正直的法王。一位领导者如何能如此被尊称呢？经典中有提到两套关于国王的德行，即“十王法”和“十法行偈”：

十王法 (Dasasu Rājadhammesu)
记载在本生经534《大鹅本生》Mahāhaṁsa Jātaka注释：

一、Dasavatthukā cetanā dānaṁ︰以十类的思[3]行布施。
二、Pañcasīladasasīlāni sīlaṁ︰持戒，即受持五戒、十戒。
三、Deyyadhammacāgo pariccāgo︰给予物资和正法之功德舍施。
四、Ujubhāvo ajjavaṁ︰正直诚实。
五、Mudubhāvo maddavaṁ︰柔软温和。
六、Uposathakammaṁ tapo︰熱忱于布萨日持守八戒。
七、Mettāpubbabhāgo akkodho︰慈的前方便而无愤怒。
八、Karuṇāpubbabhāgo avihiṁsā︰悲的前方便而无害。
九、Adhivāsanā khanti︰坚忍忍辱。
十、Avirodho avirodhanaṁ︰无敌对无敌意。

十法行偈 (Dasa Dhammacariyagāthāyo)
记载在本生经521《三鸟本生》Tesakuṇa Jātaka注释，此偈颂是十项国王的行持：

一 、 大王！对众父母亲应行正法；剎帝利王族！此世行正法，王将生天界。
二 、 大王！对妻子儿女应行正法；剎帝利王族！此世行正法，王将生天界。
三 、 大王！剎帝利王族！对朋友朝臣应行正法；此世行正法，王将生天界。
四 、 大王！及对坐乘军兵应行正法；此世行正法，王将生天界。
五 、 大王！及对城镇乡村应行正法；此世行正法，王将生天界。
六 、 大王！及对国土州县应行正法；此世行正法，王将生天界。
七 、 大王！及对沙门婆罗门应行正法；此世行正法，王将生天界。
八 、 大王！对兽类鸟类应行正法；剎帝利王族！此世行正法，王将生天界。
九 、 大王！应行正法，行持正法带来快乐；此世行正法，王将生天界。
十 、 大王！应行正法，帝释与诸天神包括梵天世界；经遵守而到达天界，王于正法切勿放逸。

Teacher’s Guide:

Wisdom Questions:

1. In this Jātaka story, the Bodhisatta demonstrated the necessary qualities and virtues of a king or leader, so that he would naturally wins the obedience of his subjects; the love of his people; the trust and worship of yakkhas; the respect of the robber king, leading him to return his Kingdom, etc. Please find out from this Jātaka story the following related essential qualities and virtues of the Bodhisatta in body, speech and mind, and indicate whether it belongs to bodily, verbal or mental activity.

For example, Integrity: Bodhisatta ruled the kingdom with righteousness. (bodily activity)

a) Integrity: _____________________________________________________________
b) Generosity: ___________________________________________________________
c) Keeping precepts / Morality: _____________________________________________
d) Patience: _____________________________________________________________
e) Loving kindness: ______________________________________________________
f) Compassion: __________________________________________________________
g) Wisdom/ ingenuity: _____________________________________________________

2. Give examples of how you practise the above essential qualities and virtues of a leader in your daily life.

a) Integrity: _____________________________________________________________
b) Generosity: ___________________________________________________________
c) Keeping precepts / Morality: _____________________________________________
d) Patience: _____________________________________________________________
e) Loving kindness: ______________________________________________________
f) Compassion: __________________________________________________________
g) Wisdom/ ingenuity: _____________________________________________________

3. a) What qualities and virtues do Bodhisatta’s ministers have as the follower?
    b) Give examples of how to practise in your daily life according to the above qualities and virtues of followers.

 

Lesson:

In this Jātaka story it is mentioned that the “Great Virtue King” (Bodhisatta) is the King of Dhamma (Dhammarājā) who ruled righteously. How can a leader be honorably addressed as such? There are two sets of the king’s virtues mentioned in the suttas. i.e., “Ten Royal Righteousness” and “Verses of the Ten Acts of Righteousness”:

Ten Royal Righteousness (Dasasu Rājadhammesu)
Described in Mahāhaṁsa Jātaka (J534):

1. Dasavatthukā cetanā dānaṁ: alms-giving with ten types of intentions.
2. Pañcasīladasasīlāni sīlaṁ: moral practice, practising the five or ten moral precepts.
3. Deyyadhammacāgo pariccāgo: meritorious alms, giving the material and Dhamma.
4. Ujubhāvo ajjavaṁ: straight, uprightness.
5. Mudubhāvo maddavaṁ: soft, gentle.
6. Uposathakammaṁ tapo: austere in the observance of eight precepts during Uposatha day.
7. Mettāpubbabhāgo akkodho: prior to loving-kindness, one has to be free from anger.
8. Karuṇāpubbabhāgo avihiṁsā: prior to compassion, one has to be free from cruelty.
9. Adhivāsanā khanti: endurance, patience.
10. Avirodho avirodhanaṁ: absence of opposition, absence of hostility.

Verses of the Ten Acts of Righteousness (Dasa Dhammacariyagāthāyo)
Described in Tesakuṇa Jātaka (J521). These verses are the ten acts of a king:

1. Great king! Do righteously, to mothers and fathers; Man of the warrior caste! If in this life Dhamma is practised, the king will be born in the heavenly realm.

2. Great king! Do righteously, to wife and child; Man of the warrior caste! If in this life Dhamma is practised, the king will be born in the heavenly realm.

3. Great king! Do righteously, to friends and courtiers; Man of the warrior caste! If in this life Dhamma is practised, the king will be born in the heavenly realm.

4. Great king! And do righteously, to mounts and troops; if in this life Dhamma is practised, the king will be born in the heavenly realm.

5. Great king! And do righteously, to towns and countries; if in this life Dhamma is practised, the king will be born in the heavenly realm.

6. Great king! And do righteously, to kingdom and counties; if in this life Dhamma is practised, the king will be born in the heavenly realm.

7. Great king! And do righteously, to ascetics and brahmins; if in this life Dhamma is practised, the king will be born in the heavenly realm.

8. Great king! Do righteously, to beasts and birds; Man of the warrior caste! If in this life Dhamma is practised, the king will be born in the heavenly realm.

9. Great king! Do righteously, righteous practice brings happiness; if in this life Dhamma is practised, the king will be born in the heavenly realm.

10. Great king! Do righteously; Sakka, the king of devas and the devas including those from the Brahma world, reached the heavenly realm by well practicing; the king should not be heedless in practicing Dhamma.

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省思 Reflection

当亲见精进于圆满戒德，
其结果是如此奏效；
人们不应中断持戒的意愿，
精进是应作之务。

When you see for yourself that you are diligent in perfecting the virtues,
The results are indeed that effective;
One should not cut off the will to uphold the precepts,
Diligence is what should be done.

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[1] 乘骑指的是大象等等的军用交通工具。
      The mounts here are the elephants and etc. that used during the war.

[2]每个夜叉有各自管领的区域，是不得越过界限。

     Each yakkha has its own area under its control, and it is not allowed to cross the boundary.

[3] 思就是造业的心所。