J55 Pañcāvudha Jātaka
《五武器太子》
本生经55：五武器太子本生五武器王子如何运用智慧与勇猛精进战胜粘毛夜叉。
绘图/ Ken Chee
设计/ 月莲
英复述/ Jeane
中译/ Satimā
审稿/ 陈语
Prince Five-Weapons
Jātaka 55: Pañcāvudha JātakaHow Prince Five-Weapons fought the Yakkha Sticky-Hair, with wisdom and brave effort.
Readability level: Intermediate I
Illustrated by Ken Chee
Designed by Ger Lian
Retold by Jeane
Proofread by Joanne Soo, Chan Zhi Hong
“以勇猛的心和坚定的意志...”—— 导师佛陀住在祇陀林（Jetavana）时，因为一位放弃精进的比丘而说了这首偈颂。
“It is through bravery and determination,” – This was spoken by Buddha, the Teacher while he was staying at Jetavana concerning a bhikkhu who had given up effort.
导师问他：“比丘，听说你放弃精进了，是真的吗?”
The Teacher asked him, “Is the hearsay true, bhikkhu, that you have given up effort?”
比丘答道：“是真的，世尊。”
“Yes, Blessed One,” the bhikkhu replied.
“比丘，在过去，有位智者在必要时善用勇猛精进，最终登上了王位。”
“In the past, bhikkhu, the wise used brave effort in the hour of need, and eventually he acceded the throne.”
导师说后，便讲述过去的事。
And so saying, the Teacher told the past.
——————————
从前，当梵授王在波罗奈城治理国家时，菩萨投生于王后的胎内。
Long time ago, when Brahmadatta was ruling at the city of Bārāṇasī, the Bodhisatta was reborn in the womb of the queen. bārāṇasī
在为太子取名的那一天，有八百位婆罗门被邀请进宫为太子看相和取名。他们说道：
On the naming day, eight hundred brahmins were invited to see the bodily marks and read the fortune of the prince. They said,
“大王，太子极具福德(功德)，继大王后，他将成为一位伟大的国王！”
“Great king, the prince is endowed with great merits. He should be a mighty king after you!”
国王听了非常高兴。
The king was delighted at this news.
“大王，太子长大后将会精通五种武器，
并会以此而闻名整个阎浮提！”
“Great king, your son will be skilful in the use of five weapons when he grows up.
He will become famous as the greatest master of these five weapons throughout Jambudīpa!”
因此，国王说道：“好，那就为太子取名为 ‘五武器王子’。”
Thus, the king said, “Well, we shall name him Prince Five-Weapons.”
有一天，国王对太子说道：
One day, the king told the prince,
“我的儿啊，你已十六岁了，
到德叉尸罗城（Takkasilā）去吧！在那里，你将会找到一位闻名世界的老师。
尽你的能力向这位老师学习，并把这一千给他。”
“My son, you’re 16 now.
Go to the city of Takkasilā, you will find a world-famous teacher there!
Give him this one thousand, and learn all you can from him.”
太子答道：“是的，父王”
The prince replied, “Yes, father.”
太子勤奋地学习，并成为了老师最出色的学生。
The prince studied hard, and became the teacher’s best student.
学得一身技艺后，他带着老师给他的五种武器，顶礼老师，然后便离开了德叉尸罗城。
Having learned the craft, he brought along the five weapons given to him by his teacher, paid respect to his teacher, and then left the city of Takkasilā.
在回家的路上，他来到了一座森林。 人们试图阻止他，说道：
On his way home, he came to a forest. Some men tried to stop him, saying,
“年轻人，不要穿过这片森林！
里头住着名叫“粘毛”的夜叉。”
“他见人就杀！”
“Young man, don’t go through the forest!
There is a yakkha called Sticky-Hair living there.”
“He eats everyone he sees!”
犹如无所畏惧的鬃毛狮子般，菩萨自信地走进了森林。
Like a fearless maned lion, the Bodhisatta walked confidently into the forest.
在森林中央，他遇到了凶恶的夜叉。
夜叉吼道：“还往哪儿去？站住! 你是我的猎物！”
In the middle of the forest, he met the terrible yakkha.
“Where else are you going? Stand right there! You are my prey!” the yakkha roared.
图画/ “吼! 吼! 吼!”
Image/ “Roarrr! Roarrr! Roarrr!”
“夜叉，进入这里，我是充满自信的！
要靠近我，你必须小心。
我只需用前两种武器——弓和毒箭，就能够轻易地击倒你！”
“Yakkha, I enter this forest full of confidence!
You must be careful if you come close to me.
I will be able to take you down easily with my first two weapons – the bow and the poisoned arrows!”
他将毒箭搭在弓上，射向了夜叉，但箭却牢牢地粘在它的毛发上。
He shot an arrow directly at the yakkha, but it just stuck to his hair.
他射完所有的五十支箭，但结果都一样。
He shot all 50 of his arrows, but the same thing happened each time.
菩萨心想 ：“怪不得人人都称它为‘粘毛’！”
The Bodhisatta whispered, “So, that’s why people call him Sticky-Hair!”
然后菩萨说：“试试我的第三种武器 —— 长剑！”长剑竟然紧紧地黏附在粘毛浓密的毛发上，没伤害到它分毫。
The Bodhisatta then said, “Try my third weapon – the long sword!” The long sword was also stuck to the thick coat of Sticky-Hair without harming him in any way.
菩萨又说：“让我用我的矛！” 菩萨把他的矛投去，但这第四种武器依然无法伤到夜叉。
The Bodhidatta said again, “Let me use my spear!” The Bodhisatta threw his spear, but this fourth weapon was still unable to harm the yakkha.
“我将使用我最后的武器—— 棍棒！” 菩萨以他的第五种武器作最后的攻击，但还是失败。
“I will use my last weapon – the club!” The Bodhisatta made a final attack with his fifth weapon, but still failed.
Image/ The yakkha laughed, “Ha! Ha! Ha! Ha!”
图画/ “哈! 哈! 哈! 哈!”
“夜叉，你未曾听说过有关我的来历，我可是“五武器王子”！
我不止拥有五种武器，我还有强壮的体魄，能够将你碎尸万段！”菩萨喊道。
“Yakkha, you have never heard of me. I am Prince Five-Weapons!
But I have more than these five weapons, I have a strong body, too! I will break you into pieces!” the Bodhisatta shouted.
菩萨像拳击手那样，用右拳向粘毛挥去，然后又挥出左拳。结果，他的双手紧紧地粘在夜叉浓密的毛发上，动弹不得。
He hit Sticky-Hair with his right fist and then with his left, like a boxer. But both of his hands stuck to the gooey mess of hair.
接着，菩萨分别踢出双腿，但都如手一般牢牢地被粘住。
Then, the Bodhisatta kicked him with his right foot and then his left, but the result was just the same.
最后，他使尽全力，用头撞向粘毛。结果，粘毛依然没有受到丝毫的伤害。
Finally, he butted Sticky-Hair as hard as he could with his head. Sticky-Hair wasn’t hurt at all by this, either.
图画/ “糟了! 不可能的!”
Image/ “Oh no! It can’t be!”
夜叉心想：“奇怪，这家伙非比寻常，他像头凶猛的狮子。
遇到我这样凶暴的夜叉，他却完全没有恐惧和动摇。
我从没遇见过如此勇敢的人，为什么他会不怕我？
他一定不是普通人，我绝不能吃掉他。”
“This is very strange,” the yakkha thought, “this fellow is more like a fierce lion than a man.
Even while in the grasp of a yakkha like me, he does not tremble with fear.
I’ve never met anyone as brave as he is. Why isn’t he afraid of me?
He must not be an ordinary man. Perhaps, I shouldn’t eat him.”
便问道：“小伙子！你难道不怕死吗？”
“Young man! Why aren’t you afraid of death?” the yakkha asked.
菩萨答道：“为何要怕死？所有人终将会死亡，再说…
“Why should I be afraid of death when everyone will die in the end? Moreover… the Bodhisatta answered.
在我的体内，有一把金刚杵！吞了我，你是无法消化它！
这武器一旦进入你的体内，
它将会切碎你的内脏，要是我死了，你也将会死去。
所以，我是不会怕你的。”
Inside my body I have a diamond sword! If you eat me, you will not be able to digest this sword!
When this weapon enters your body,
it will cut up your internal organs, my death will involve yours too.
This is why I’m not afraid of you.”
此时，菩萨指着身体中的智慧杵说道。
By this, it is said, the Bodhisatta meant the Sword of Knowledge, which was within him.
夜叉心想：“他说的都是对的。
我不可能消化得了像他这样的英雄。
我将放他走。”
“This youth is speaking the truth.
I am unable to digest such a hero.
I will let him go,” the yakkha thought to himself.
夜叉说道：“好吧，我放你走！
我从没见过像你这么勇猛的人。
我决定不吃你了。”
The yakkha said,
“Fine, I will let you go!
You’re the bravest man I’ve ever seen.
I have decided not to eat you.”
菩萨被释放后，开始教导夜叉持守五戒。
As soon as he was released, the Bodhisatta taught the Five Precepts to the yakkha.
“我的朋友，粘毛！我将要离开了。
至于你，由于过去所造下的不善业，导致今生你投生为吃人夜叉。
如果你继续杀害生命，你的生命将会从黑暗走向黑暗。”
“Friend, Sticky-Hair! I will go now.
As for you, however, you were born as an evil yakkha because you did bad actions in your past lives.
If you continue killing, you will go from darkness to darkness.”
“如果你再杀害众生，
你将会投生地狱、饿鬼、畜生或阿修罗道。
就算你能够投生为人，寿命也会非常短暂。
你应当不再造作恶行。”
The Bodhisatta continued,
“If you kill other beings,
you will probably be reborn in hell, as an animal, as a hungry ghost, or as an asura.
If you manage to be reborn as a human being, you will have a short lifespan.
From now onwards, you should stop committing evil deed.”
粘毛决定学习持守五戒。
邪恶又可怕的夜叉最后转化成了善良的森林之神。
Sticky-Hair agreed to follow the Five Precepts, and, thus, the wicked and scary yakkha became a kind forest deva.
菩萨离开森林后，告诉住在森林附近的人们：
“粘毛已改过自新。他值得接受供养。”
After leaving the forest, he told the people living near the forest,
“Sticky-Hair has changed his ways.
He is worthy of offerings.”
菩萨带着五种武器回到了波罗奈城。
一些时日后，他继承王位成为一位好国王。
他一生积极地布施与行善，最终依据自己所作之业报而逝去。
The Bodhisatta returned to Bārāṇasī with his five weapons.
Later on, he acceded the throne, and became a righteous king.
After a life spent in charity and good works, he passed away according to his kamma.
——————————
此说法后，导师诵出以下的偈颂：
When the lesson ended, the Teacher recited this verse,
最后，导师教导四圣谛，以阿罗汉果为佛法的最高法。说完四圣谛，那位比丘证得了阿罗汉果。
The Teacher, taking Arahatship as the highest point of the teaching, and also preached the Four Noble Truths. At the end of Four Noble Truths preaching, the bhikkhu attained Arahatship.
接着，佛陀连接贯穿了过去世与现在世：“那时的粘毛夜叉是央掘摩罗，而五武器王子正是我。”
The Teacher then connected the previous birth with the present as follows, “At the time, Aṅgulimāla was the yakkha, and I myself was Prince Five-Weapons.”
——————————
阿罗汉果（Arahatship）: 一个已成就阿罗汉果的圣者。阿罗汉意译为应供（ 堪受诸人天尊敬供养），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 。因此那一生之后，不会再有下一生的投生（ 解脱生死不受后有 ）。
阿修罗（Asura）: 这里的阿修罗是指一种恶道众生。
波罗奈城（Bārāṇasī）: 迦尸(Kāsi) 国的首都。
世尊（Bhagavā）:尊敬、有福、圣洁之意； 通常用作佛陀的称谓。
菩萨（Bodhisatta）: 已被过去佛授记的未来佛。
神 （Deva）: 天神；或天界的众生。
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）及苦灭的道圣谛 （导致苦灭的修行）。
五戒（Five precepts）: 五项人人都应该持守的道德规范：
一、离杀生学处（不杀人，也不能杀害畜生、虫蚁等）
二、离不与取学处（不偷取他人的财物）
三、离欲邪行学处（戒除不适当的性行为）
四、离妄语学处（不可说谎）
五、离饮放逸原因的谷物酒、花果酒和酒精学处（不饮用会令人产生迷醉的酒，麻醉品等）
阎浮提（Jambudīpa）: 现在的印度 。
业（Kamma）: 行为造作。可分为三种业 ：身业、口业与意业。通过动机，我们可造作善业或恶业。当因缘成熟时，业力会带来果报。善业将会招感善报而导致投生善道；恶业将会招感恶报而导致投生恶道。
夜叉（Yakkha）: 一种较低的神。这类的神有些会吃人，比如像这个本生经中的粘毛夜叉。
Aṅgulimāla: Literally, it means “Finger-necklace”. He was a youth misled by his teacher to kill 1000 people, had killed 999 people and wore a necklace of his victims’ fingers. At last, he met the Buddha, thus was converted by the Buddha and became an Arahat.
Arahatship: is a person who became an Arahat. An Arahat is a worthy one, whose mind is free from all defilements (lobha-greed, dosa-hatred, moha-delusion), who is free from the bonds of desire, thus not destined for any further rebirth, after that very life.
Asura: the asura here refers to the beings of one of woeful realms.
Bārāṇasī: the capital of Kāsi country.
Bodhisatta: is the Buddha-to-be, prophesized by another Buddha.
Deva: a deity; a god or heavenly being.
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.
Five precepts: these are five moral rules which everyone should follow:
1. To abstain from destroying life or killing a living being
2. To abstain from stealing
3. To abstain from sexual misconduct
4. To abstain from false speech or lying
5. To abstain from taking or using anything that causes intoxication or heedlessness
Jambudīpa: India
Kamma: Action. There are of three kinds of kamma: bodily kamma (kāya-kamma), verbal kamma (vacī-kamma), and mental kamma (mano-kamma). We create kamma through intentions (cetanā), that can be wholesome or unwholesome. When there are suitable conditions, these kamma will cause future results. Wholesome kamma will cause good results (vipāka) and rebirths in good destinations. While unwholesome kamma will cause bad results and rebirths in bad destinations.
Yakkha: a lower rank deity. Some of these deities are man-eating ogres, i.e., Sticky-Hair in this Jātaka.
——————————
2. 在这本生经里，夜叉改过自新，他停止造恶，成为善良者。
a. 如果你是住在森林附近的人，你将如何对待夜叉？
b. 如果你有家庭成员曾被夜叉或坏人杀害，你会原谅他吗？你将如何对待他？
c. 相反，如果你曾伤害他人，但后来改过自新。但你不被他人原谅或接受，你是否会继续勇敢地改过自新？
3. 什么是看似勇敢？我们应该如何避免成为假英雄？
4. 如果有学生问：在这个故事中，王子说的金刚杵，实际上是指智慧杵，但夜叉却认为它是真实的武器。是王子扭曲事实吗？如果我们叙说某事物，别人不明白而误解为另一回事，这样行吗？这是善的吗？
若要解决任何大小问题或实现任何大小目标，我们必须具备：精进、勤奋、努力、信心、坚定、毅力、忍耐等素质。然而，有时即使尽力后亦无法成功，因为这牵涉到众多因缘条件。但若没尽力就放弃，那肯定会失败。如果五武器王子害怕粘毛夜叉，或中途放弃奋斗，他立刻就被吃掉了。
为目标坚持不懈地奋斗本身就是在积累正因（请参考本生经539）。尽力了，将来亦无悔了。当善因缘条件足够时，善果报有一天将自然成熟。
答案2：
法句经3 他辱骂我、打我、击败我、掠夺我。
若人怀有此心，怨恨不得止息。
法句经4 他辱骂我、打我、击败我、掠夺我。
若人不怀此心，怨恨自然止息。
法句经5 在这世上，恨绝不能止恨，
唯有慈爱方能止恨，这是永恒的真理。
应常保持正念谨慎，三思而后行，因为伤害造成的后果是不容易弥补的。
此问题让我们反向思维，将心比心，以同理心对待他人。在不被他人原谅或接受下，尚能学习忍耐（khanti）。
除此，此问题带出真正的勇敢。无论外界如何看待我们的改过，应继续坚持作正因，继续改过自新。
答案3：
如果因为受到挑战或奉承而放弃自己的美德，进而犯戒（例如：抢劫他人，喝酒，追求他人的妻子等），那么这些都不是真正的勇敢。只要有任何行为是不善，就不算是勇敢，反而是被人愚弄、利用或操纵，导致造下很多不善业。为避免造不善业，应避免与那些挑战或奉承我们的愚者交往。若无法避免见到他们，我们不应与他们交谈。但是，若无法避免与他们交谈，我们不应听取他们错误的知见。
多数人易受到八风（即八种世俗条件）的影响：得或失、誉或毁、褒或贬、乐或苦。尽管有成千上万的愚人称赞或贬低我们，也比不上一位智者的建议更值得听取。即使他人说我们是愚人，我们也不会因此变得愚蠢。一个人的明智与否有赖于内在的涵养。我们应该与智者交往，认真听取他们的教诲，从而懂得分辨善恶。
答案4：
如果我们所说的是我们想表达的事物，不算是说谎，也不能说是不善。在现实生活中，并非所有人都能明白我们所说的一切。每一种语言都有其“比喻性” 或 “隐喻性” 。智者用此例令有智慧的人理解佛法。
例如：有个英语比喻：“It rains cats and dogs ”。这是否意味着猫和狗像雨一样从天上掉下来了呢？华语的“山盟海誓”，是否意味着我们需要像山和海那样？当然不是！
在这个故事中，金刚杵的巴利文是vajirāvudhaṃ（金刚武器——它也指帝释天王使用的强大武器）。王子隐喻他拥有内在智慧力量或功德。在夜叉眼里，是那无法言喻的力量，令王子表现得非常勇敢。因此，将王子所拥有的智慧比喻成金刚武器，并不是毫无根据的说法。实际上，王子（菩萨）所具备的内在力量甚至比释帝天王（sakka）的金刚武器更强大。
2. In this Jātaka, the yakkha mended his way. He stopped being evil and became good.
a. If you are one the people living near the forest, how would you treat the yakkha?
b. If one or more of your family members was killed by the yakkha or an evil-doer previously, will you forgive him? How would you treat him?
c. Now, consider that you harmed others previously but changed your ways later on. If you are not being forgiven or accepted by others, would you be brave enough to continue and mend yourself?
3. What are the circumstances in which bravery is more apparent than real? How should we avoid becoming a false hero?
4. If the student is encountered with doubt such as this question: In this Jātaka, the prince says diamond sword when he actually means sword of knowledge and the yakkha thinks it's a real sword. Is he distorting the truth? If we mean something and we say something which people don't understand, is it okay? Is it wholesome?
In order to solve any problem or to achieve any goal, whether they are severe or trivial matters; effort, enthusiasm, vigor, confidence, steadfastness, perseverance, and other similar traits are necessary. Bravery covered these qualities. Due to various conditions, we might not be successful even if we have tried our best. But we will definitely fail if we give-up. If the Prince Five-Weapons was timid when facing Sticky-Hairs or gave up half-way, he would have probably been eaten-up in no time.
Working for the goal with perseverance itself is accumulating the right causes (further references can be found in Jātaka 539). We will not regret it in the future if we have tried our best. When good causes and conditions are sufficient, it is the time for the good results to ripen.
Answer 2:
We may look at these Dhammapada (Dhp) verses below:
Dhp 3. “He abused me, he struck me, he defeated me, he robbed me”; If anyone cherishes such thoughts, their hatred never ceases.
Dhp 4. “He abused me, he struck me, he defeated me, he robbed me”; If anyone cherishes not this thought, their hatred ceases.
Dhp 5. For not by hatred are hatreds ever quenched here in this world. By love rather are they quenched. This is an eternal law.
We should be mindful and think before we act because it is not easy to recoup if the harm was done.
This question is to put oneself in other's shoes, so that we can empathize with others. Under such circumstances, it's time to practice patience (khanti).
This question also points out what is real bravery and perseverance to do the right things.
Answer 3:
If somebody is being challenged or flattered by others until they give-up their morality and violate the precepts (e.g., to rob others, to take intoxicants, to seek other wives etc.), these actions are not considered real bravery. As long as any deed is an unwholesome action, it will never count as brave; rather it is just being fooled, exploited or manipulated by others, and will end-up in accumulating lots of unwholesome kamma. In order to avoid these from happening, we should avoid association with the fools who challenged or flattered us. If we are unable to avoid meeting with them, we should not talk to them. However, if we are also unable to avoid talking to them, we should not listen to their wrong view.
Most of the common worldlings are easily influenced by the eight worldly conditions (aka vicissitudes): gain and loss, fame and disrepute, praise and blame, pleasure and pain. Even though there are hundreds and thousands of fools who praise us or disparage us, it is not worthy compared to the advice we get from one wise person. One is not a fool or wise because of how they are called by others, but rather it counts on their inner qualities. We should associate with the wise and listen attentively to their advice so that we can differentiate wholesome and unwholesome deeds.
Answer 4:
If we said something that we mean, we are not lying and we cannot say it is unwholesome. In real life, not everyone can understand everything we say. There are "figurative" or "metaphorical" sayings in every language. The wise use such terms and examples to let the wise understand the Dhamma.
For example, in English, we say: It is raining cats and dogs. Does that mean cats and dogs are falling from the sky as rain? Certainly not.
In this story, the original Pāli for the diamond sword is: vajirāvudhaṃ (diamond weapon – it also is the powerful weapon used by King Sakka). Figuratively speaking, the prince was talking about the inner power/merits of wisdom that he has. In the eye of the yakkha, it is the unexplainable power that make the prince so brave. Therefore, it is something possessed by the prince that he figuratively described as vajirāvudhaṃ, not just a vain claim. In fact, this interior power owned by the prince (Bodhisatta) could even be more powerful than the real vajirāvudhaṃ owned by King Sakka.
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许多人都告诉我们在面对困难时，如何用物质来保护自己。但是在这个故事里，菩萨展现给我们，如何用内心的武器来面对挑战：
信心(不是自我或自卑的那种信心哦)、技术、鼓励、慈悲心、智慧与勇猛精进。
他最后并没有打击敌人，反而帮助了敌人。
孩子们是否已经准备好，使用菩萨所展现的武器，去面对生命里的挑战？
The greatest weapon of all is hidden inside you – Wisdom and brave effort.
People used to tell us about how we can use materials to protect ourselves when we face difficulties. However, in this story, our Bodhisatta showed us how we can face our challenges with the weapons hidden inside us:
Confidence (it is not referred to the self-ego or feeling inferior types of confidence), skills, courage, compassion, wisdom and brave effort.
Instead of fighting his enemy, he helped his enemy.
Children, are you ready to face your challenges with the weapons the Bodhisatta showed us?
此说法后，导师诵出以下的偈颂：
“以勇猛的心和坚定的意志修持善法，逐步地消除一切的枷锁以获得解脱。”
When the lesson ended, the Teacher recited this verse,
“It is through bravery and determination,One develops the wholesome statesFor the attainment of perfect peace,Gradually achieving the destruction of all bondage.”
最后，导师教导四圣谛，以阿罗汉果为佛法的最高法。说完四圣谛，那位比丘证得了阿罗汉果。
The Teacher, taking Arahatship as the highest point of the teaching, and also preached the Four Noble Truths. At the end of Four Noble Truths preaching, the bhikkhu attained Arahatship.
接着，佛陀连接贯穿了过去世与现在世：“那时的粘毛夜叉是央掘摩罗，而五武器王子正是我。”
The Teacher then connected the previous birth with the present as follows, “At the time, Aṅgulimāla was the yakkha, and I myself was Prince Five-Weapons.”
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词汇表
央掘摩罗（Aṅgulimāla）: 指鬘尊者（手指花环），他年轻时曾被老师误导去杀害1000个人，并将受害者的手指做成项链，戴在身上。在他杀第999个人后，遇见了佛陀，经过佛陀的教化，最终成就阿罗汉果。阿罗汉果（Arahatship）: 一个已成就阿罗汉果的圣者。阿罗汉意译为应供（ 堪受诸人天尊敬供养），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 。因此那一生之后，不会再有下一生的投生（ 解脱生死不受后有 ）。
阿修罗（Asura）: 这里的阿修罗是指一种恶道众生。
波罗奈城（Bārāṇasī）: 迦尸(Kāsi) 国的首都。
世尊（Bhagavā）:尊敬、有福、圣洁之意； 通常用作佛陀的称谓。
菩萨（Bodhisatta）: 已被过去佛授记的未来佛。
神 （Deva）: 天神；或天界的众生。
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）及苦灭的道圣谛 （导致苦灭的修行）。
五戒（Five precepts）: 五项人人都应该持守的道德规范：
一、离杀生学处（不杀人，也不能杀害畜生、虫蚁等）
二、离不与取学处（不偷取他人的财物）
三、离欲邪行学处（戒除不适当的性行为）
四、离妄语学处（不可说谎）
五、离饮放逸原因的谷物酒、花果酒和酒精学处（不饮用会令人产生迷醉的酒，麻醉品等）
阎浮提（Jambudīpa）: 现在的印度 。
业（Kamma）: 行为造作。可分为三种业 ：身业、口业与意业。通过动机，我们可造作善业或恶业。当因缘成熟时，业力会带来果报。善业将会招感善报而导致投生善道；恶业将会招感恶报而导致投生恶道。
夜叉（Yakkha）: 一种较低的神。这类的神有些会吃人，比如像这个本生经中的粘毛夜叉。
Glossary
Aṅgulimāla: Literally, it means “Finger-necklace”. He was a youth misled by his teacher to kill 1000 people, had killed 999 people and wore a necklace of his victims’ fingers. At last, he met the Buddha, thus was converted by the Buddha and became an Arahat. Arahatship: is a person who became an Arahat. An Arahat is a worthy one, whose mind is free from all defilements (lobha-greed, dosa-hatred, moha-delusion), who is free from the bonds of desire, thus not destined for any further rebirth, after that very life.
Asura: the asura here refers to the beings of one of woeful realms.
Bārāṇasī: the capital of Kāsi country.
Bodhisatta: is the Buddha-to-be, prophesized by another Buddha.
Deva: a deity; a god or heavenly being.
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.
Five precepts: these are five moral rules which everyone should follow:
1. To abstain from destroying life or killing a living being
2. To abstain from stealing
3. To abstain from sexual misconduct
4. To abstain from false speech or lying
5. To abstain from taking or using anything that causes intoxication or heedlessness
Jambudīpa: India
Kamma: Action. There are of three kinds of kamma: bodily kamma (kāya-kamma), verbal kamma (vacī-kamma), and mental kamma (mano-kamma). We create kamma through intentions (cetanā), that can be wholesome or unwholesome. When there are suitable conditions, these kamma will cause future results. Wholesome kamma will cause good results (vipāka) and rebirths in good destinations. While unwholesome kamma will cause bad results and rebirths in bad destinations.
Yakkha: a lower rank deity. Some of these deities are man-eating ogres, i.e., Sticky-Hair in this Jātaka.
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教师指南
一些引导学生省思的问题：
1. 勇敢与无畏有什么好处？胆怯和容易放弃有什么缺点？2. 在这本生经里，夜叉改过自新，他停止造恶，成为善良者。
a. 如果你是住在森林附近的人，你将如何对待夜叉？
b. 如果你有家庭成员曾被夜叉或坏人杀害，你会原谅他吗？你将如何对待他？
c. 相反，如果你曾伤害他人，但后来改过自新。但你不被他人原谅或接受，你是否会继续勇敢地改过自新？
3. 什么是看似勇敢？我们应该如何避免成为假英雄？
4. 如果有学生问：在这个故事中，王子说的金刚杵，实际上是指智慧杵，但夜叉却认为它是真实的武器。是王子扭曲事实吗？如果我们叙说某事物，别人不明白而误解为另一回事，这样行吗？这是善的吗？
课程提示：
答案1:若要解决任何大小问题或实现任何大小目标，我们必须具备：精进、勤奋、努力、信心、坚定、毅力、忍耐等素质。然而，有时即使尽力后亦无法成功，因为这牵涉到众多因缘条件。但若没尽力就放弃，那肯定会失败。如果五武器王子害怕粘毛夜叉，或中途放弃奋斗，他立刻就被吃掉了。
为目标坚持不懈地奋斗本身就是在积累正因（请参考本生经539）。尽力了，将来亦无悔了。当善因缘条件足够时，善果报有一天将自然成熟。
答案2：
法句经3 他辱骂我、打我、击败我、掠夺我。
若人怀有此心，怨恨不得止息。
法句经4 他辱骂我、打我、击败我、掠夺我。
若人不怀此心，怨恨自然止息。
法句经5 在这世上，恨绝不能止恨，
唯有慈爱方能止恨，这是永恒的真理。
应常保持正念谨慎，三思而后行，因为伤害造成的后果是不容易弥补的。
此问题让我们反向思维，将心比心，以同理心对待他人。在不被他人原谅或接受下，尚能学习忍耐（khanti）。
除此，此问题带出真正的勇敢。无论外界如何看待我们的改过，应继续坚持作正因，继续改过自新。
答案3：
如果因为受到挑战或奉承而放弃自己的美德，进而犯戒（例如：抢劫他人，喝酒，追求他人的妻子等），那么这些都不是真正的勇敢。只要有任何行为是不善，就不算是勇敢，反而是被人愚弄、利用或操纵，导致造下很多不善业。为避免造不善业，应避免与那些挑战或奉承我们的愚者交往。若无法避免见到他们，我们不应与他们交谈。但是，若无法避免与他们交谈，我们不应听取他们错误的知见。
多数人易受到八风（即八种世俗条件）的影响：得或失、誉或毁、褒或贬、乐或苦。尽管有成千上万的愚人称赞或贬低我们，也比不上一位智者的建议更值得听取。即使他人说我们是愚人，我们也不会因此变得愚蠢。一个人的明智与否有赖于内在的涵养。我们应该与智者交往，认真听取他们的教诲，从而懂得分辨善恶。
答案4：
如果我们所说的是我们想表达的事物，不算是说谎，也不能说是不善。在现实生活中，并非所有人都能明白我们所说的一切。每一种语言都有其“比喻性” 或 “隐喻性” 。智者用此例令有智慧的人理解佛法。
例如：有个英语比喻：“It rains cats and dogs ”。这是否意味着猫和狗像雨一样从天上掉下来了呢？华语的“山盟海誓”，是否意味着我们需要像山和海那样？当然不是！
在这个故事中，金刚杵的巴利文是vajirāvudhaṃ（金刚武器——它也指帝释天王使用的强大武器）。王子隐喻他拥有内在智慧力量或功德。在夜叉眼里，是那无法言喻的力量，令王子表现得非常勇敢。因此，将王子所拥有的智慧比喻成金刚武器，并不是毫无根据的说法。实际上，王子（菩萨）所具备的内在力量甚至比释帝天王（sakka）的金刚武器更强大。
Teacher’s Guide
Some questions to guide the student(s) for reflection:
1. What are the advantages of being brave and fearless? And what are the disadvantages of being timid and giving up easily?2. In this Jātaka, the yakkha mended his way. He stopped being evil and became good.
a. If you are one the people living near the forest, how would you treat the yakkha?
b. If one or more of your family members was killed by the yakkha or an evil-doer previously, will you forgive him? How would you treat him?
c. Now, consider that you harmed others previously but changed your ways later on. If you are not being forgiven or accepted by others, would you be brave enough to continue and mend yourself?
3. What are the circumstances in which bravery is more apparent than real? How should we avoid becoming a false hero?
4. If the student is encountered with doubt such as this question: In this Jātaka, the prince says diamond sword when he actually means sword of knowledge and the yakkha thinks it's a real sword. Is he distorting the truth? If we mean something and we say something which people don't understand, is it okay? Is it wholesome?
Lesson:
Answer 1:In order to solve any problem or to achieve any goal, whether they are severe or trivial matters; effort, enthusiasm, vigor, confidence, steadfastness, perseverance, and other similar traits are necessary. Bravery covered these qualities. Due to various conditions, we might not be successful even if we have tried our best. But we will definitely fail if we give-up. If the Prince Five-Weapons was timid when facing Sticky-Hairs or gave up half-way, he would have probably been eaten-up in no time.
Working for the goal with perseverance itself is accumulating the right causes (further references can be found in Jātaka 539). We will not regret it in the future if we have tried our best. When good causes and conditions are sufficient, it is the time for the good results to ripen.
Answer 2:
We may look at these Dhammapada (Dhp) verses below:
Dhp 3. “He abused me, he struck me, he defeated me, he robbed me”; If anyone cherishes such thoughts, their hatred never ceases.
Dhp 4. “He abused me, he struck me, he defeated me, he robbed me”; If anyone cherishes not this thought, their hatred ceases.
Dhp 5. For not by hatred are hatreds ever quenched here in this world. By love rather are they quenched. This is an eternal law.
We should be mindful and think before we act because it is not easy to recoup if the harm was done.
This question is to put oneself in other's shoes, so that we can empathize with others. Under such circumstances, it's time to practice patience (khanti).
This question also points out what is real bravery and perseverance to do the right things.
Answer 3:
If somebody is being challenged or flattered by others until they give-up their morality and violate the precepts (e.g., to rob others, to take intoxicants, to seek other wives etc.), these actions are not considered real bravery. As long as any deed is an unwholesome action, it will never count as brave; rather it is just being fooled, exploited or manipulated by others, and will end-up in accumulating lots of unwholesome kamma. In order to avoid these from happening, we should avoid association with the fools who challenged or flattered us. If we are unable to avoid meeting with them, we should not talk to them. However, if we are also unable to avoid talking to them, we should not listen to their wrong view.
Most of the common worldlings are easily influenced by the eight worldly conditions (aka vicissitudes): gain and loss, fame and disrepute, praise and blame, pleasure and pain. Even though there are hundreds and thousands of fools who praise us or disparage us, it is not worthy compared to the advice we get from one wise person. One is not a fool or wise because of how they are called by others, but rather it counts on their inner qualities. We should associate with the wise and listen attentively to their advice so that we can differentiate wholesome and unwholesome deeds.
Answer 4:
If we said something that we mean, we are not lying and we cannot say it is unwholesome. In real life, not everyone can understand everything we say. There are "figurative" or "metaphorical" sayings in every language. The wise use such terms and examples to let the wise understand the Dhamma.
For example, in English, we say: It is raining cats and dogs. Does that mean cats and dogs are falling from the sky as rain? Certainly not.
In this story, the original Pāli for the diamond sword is: vajirāvudhaṃ (diamond weapon – it also is the powerful weapon used by King Sakka). Figuratively speaking, the prince was talking about the inner power/merits of wisdom that he has. In the eye of the yakkha, it is the unexplainable power that make the prince so brave. Therefore, it is something possessed by the prince that he figuratively described as vajirāvudhaṃ, not just a vain claim. In fact, this interior power owned by the prince (Bodhisatta) could even be more powerful than the real vajirāvudhaṃ owned by King Sakka.
————————————
省思 Reflection
我们的内心蕴藏着最强大的武器 —— 智慧与勇猛精进。许多人都告诉我们在面对困难时，如何用物质来保护自己。但是在这个故事里，菩萨展现给我们，如何用内心的武器来面对挑战：
信心(不是自我或自卑的那种信心哦)、技术、鼓励、慈悲心、智慧与勇猛精进。
他最后并没有打击敌人，反而帮助了敌人。
孩子们是否已经准备好，使用菩萨所展现的武器，去面对生命里的挑战？
The greatest weapon of all is hidden inside you – Wisdom and brave effort.
People used to tell us about how we can use materials to protect ourselves when we face difficulties. However, in this story, our Bodhisatta showed us how we can face our challenges with the weapons hidden inside us:
Confidence (it is not referred to the self-ego or feeling inferior types of confidence), skills, courage, compassion, wisdom and brave effort.
Instead of fighting his enemy, he helped his enemy.
Children, are you ready to face your challenges with the weapons the Bodhisatta showed us?
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