Lecture No. 0401
Great Ocean of Lamrim
Lecture No. 0401
Date: 7 ~ 9 Feb 2022
Topic: Nalapana Jataka
Hello everyone! First, may I wish you all an auspicious New Year, filled with excellent health and boundless blessings! For our Lamrim study session today, I would like to share with you one story from the Buddha’s Jatakamala [Garland of Birth Stories V.1 p.56]—the Nalapana Jātaka*. The cause and condition of this story was when the Buddha dwelt in the Kosala kingdom. While passing through Nalapana Village [Reed-Drink Village], he stayed near a lotus pond in the Ketaka Grove. There, he gave a profound discourse inspired by the reed stalk. [00:31]
[*The Bodhisattva [one of the Buddha’s past life] was once the monkey king. One time they came to a lake
inhabited by an ogre who would devour any creature that entered the water. With great compassion, the
Bodhisattva miraculously hollowed out the reeds growing by the pond, allowing the monkeys to drink the
water safely—as though through natural straws.]
What exactly is the “reed stalk”? It refers to the stem of a reed - the central part of the plant that grows branches, leaves, and flowers. Functioning like a natural pipeline, it transports nutrients within the plant, acting much like its central axis. [00:49]
At that time, the monks fetched water from the lotus pond in Nalapana Village for bathing, while the novice monks gathered reed stalks to make needle cases. Why did the novices need needle cases? One might assume the young novice monks were simply playing with reeds, but in reality, it was not, they were crafting practical needle cases. But why needle cases? To store [their] needles. And why is there the need for the needle case? Because when novice monks received donated cloth of dull color, they had to sew their own robes to the proper measurements. And if those robes tore, they had to mend their own robes. The monastics today often say that an ordained life requires three types of knives: a kitchen knife for preparing meals, a razor for shaving the head, and scissors for sewing or mending robes and the like. A monastic must always be ready to mend their clothing, hence the need for a portable needle case. Notice how even this humble container was handmade, crafted from materials gathered in nature? Such was their simple, self-sufficient way of life. [02:13]
On this day, when the novice monks went out to gather reed stalks for making needle cases, they noticed something remarkable - every single reed was hollow. Puzzled by this, they approached the Buddha and asked: “World Honoured One! While collecting reeds to make our needle cases, we observed that every stalk, from root to tip, is completely hollow. Why is this so?” The Buddha replied: “O monks and novice monks! This is the fruition of a vow I made long ago!” And so, the Buddha began to recount events of the past. [02:51]
At this moment, let us envision the scene: In the tranquil Ketaka-vana garden near the Nalakapana Lotus Pond, perhaps there was a large tree there, the Buddha sat beneath the tree, surrounded by his disciples. Gentle breeze whispered through the leaves, everything appeared in perfect peace and harmony. Bathed in the fragrance of lotus blossoms that perfumed Ketaka-vana garden, the Buddha began to recount tales of the past. [03:21]
The Buddha recounted: “Long ago, this place was once a forest with a lotus pond - a large pond brimming with blooming lotuses. It sounded beautiful - yet in those days, a rakshasa dwelt beneath its waters. Any creature that entered the pond would be seized and devoured, eaten alive. [03:48]
At that time, the Bodhisattva was born as a monkey king. His body was like that of a small red deer—quite imposing in size—and he commanded the loyalty of eighty thousand monkeys. As their wise leader, he dwelt in this forest protecting the monkey troop, often offered them guidance and admonition. One day, he gathered the monkeys and admonished them: “This forest holds dangers, there are poisonous trees and a lotus pond ruled by non-human beings. Should you encounter any unfamiliar fruit to eat or unknown waters to drink, you must first come and tell me. Do you hear? Remember well!” The troop replied in unison: “Yes, we shall heed your guidance!” [04:42]
Once, the monkey troop wandered into an unfamiliar territory. After days of searching for water, they suddenly discovered a lotus pond. Remembering their leader’s warning, they resisted drinking and waited dutifully for the Bodhisattva’s arrival. When the Bodhisattva [monkey king] arrived, he asked, “Why haven’t you drunk the water?” They replied “We were waiting for you to come!” The Bodhisattva affirmed, “This is a wise act!” The wise monkey king then carefully inspected back and forth around the pond. He examined carefully, noticed the footprints were single-file tracks to the pond, none returned from it. Which can only mean the pond must be ruled by a non-human being. Then the Bodhisattva exclaimed: “Ah! How fortunate you did not drink the water. This pond is indeed governed by non-human beings.” [05:52]
Just then, the rakshasa lurking beneath the waters realized the monkeys would not enter. It manifested itself with a horrendous image, with a blue belly, pallid white face, crimson limbs, and the pond waters violently parted with a thunderous “Swish!" Looming before the terrified troop, the demon shrieked: “Why are you folks still sitting here? Hurry down and have some water!" [06:18]
At this moment, the Bodhisattva confronted it: "Are you the rakshasa who dwells in these waters?” The demon replied, "I am!” The monkey king pressed, "Do you prey on all who enter this pond?” "Indeed, I would prey. Everything that descends, even if it is just a bird, I would not let it go. Now you shall all be devoured!” The Bodhisattva declared: "We will not let you eat our bodies.” The rakshasa sneered, "But you still need to drink water!" "Drink we shall," countered the wise one, "but never to your advantage.” The demon spat: "So, how are you going to drink? Aren't you thirsty?” Then the Bodhisattva revealed: "You assume we would step into the pond to drink but we will not enter it. [My] eighty thousand monkeys shall each take a hollow reed, just like drinking water through a green lotus stem, drink from your pond [safely without going in]. Thus, you would not be able to devour us.” [07:30]
Having recounted this, the Buddha spoke this verse: “No footprints climb back from your
shore, only those descending evermore. Through hollow reeds we'll drink our fill—Your devouring us stays unfulfilled.” Then the Blessed One resumed the revelation of this tale from the past. [07:50]
Having spoken thus, the Bodhisattva took a single reed stalk. With his mind steadfast on the Bodhisattva’s path of enlightenment, he solemnly made his vow and blew into the hollow stem. Instantly, every node within the reed vanished, leaving it hollow from end to end. Then, one by one, he instructed the monkeys to bring their own reeds. With the same sacred intention, the Bodhisattva breathed into each reed—purifying, hollowing, and then returned them. [08:28]
As I read up to this part, I wonder: did he really blow into eighty thousand reeds? That must have been exhausting! But the story does not end there. The Bodhisattva then circumambulated the lotus pond and proclaimed: “Let every reed surrounding these waters become hollow, without a single knot!” Such was the power of his merit to benefit all beings, be it his commands, vows, his words shaped reality itself! From that moment on, every reed growing by the pond miraculously became hollow! [09:09]
Did you know that in this present eon, the Bodhisattva’s four clairvoyant manifestations endure for the entire eon? What are these four sacred marvels? The first is the Moon-Hare’s Mark: the celestial silhouette of the rabbit in the moon endures throughout this eon, [a luminous reminder of selfless sacrifice]. The second is the Quail’s Extinguished Fire: at the site where the valiant quail of the Vaṭṭaka Jātaka [the Story of the Baby Quail] quelled a raging forest fire, no flame shall ever rise again in this eon. The third one is the Potter’s Arid Abode: the humble dwelling of the devout potter remains untouched by rain for the duration of this eon, [a testament to steadfast faith]. The fourth is the Hollow Reeds of Nālapāna: Every reed encircling this sacred lotus pond grows eternally hollow, [sanctified by the Bodhisattva’s breath of compassion]. These are the four enduring supernatural transformations of this eon. [09:57]
With this prayerful resolve, the Bodhisattva took a reed stalk and seated himself beside the pond. Each of the eighty thousand monkeys, [following his example,] selected a reed and seated around the water’s edge. The Bodhisattva [monkey king] first drank the water using his hollow stem. Then, one by one, the entire troop safely quenched their thirst from the shore. Frustrated beyond measure, the rakshasa could do nothing but watch as his prey slipped beyond his grasp. The demon withdrew to his lair—though one wondered whether he dwelt there? Later, the Bodhisattva led his retinue back to the forest. [10:39]
The Buddha said, “O Monks, these hollow reeds endure by the power of a vow I made long ago.” Having thus bridged past and present, he declared: “Do you know who that rakshasa was in the water? The rakshasa in the waters was none other than Devadatta. The eighty thousand monkeys were Buddha’s disciples. And the wise monkey king who conceived this brilliant strategy was none other than myself!” [11:11]
【广海明月 讲次: 0401】
讲次 | 0401 (2022-02-07 ~ 2022-02-09)
标题 | 芦饮本生谭
(更新日期: 2022年2月9日)
00:00
大家好！先祝大家新年吉祥，健康如意！今天学习《广论》的时间，我想给大家讲一个佛陀的本生故事──《芦饮本生谭》。这段本生的因缘，是佛陀在拘萨罗国期间，经过芦饮村，在芦饮莲池附近的凯多迦园，针对芦茎而宣说的。00:31
“芦茎”是什么东西呢？就是芦苇的茎部，这个茎就是植物体上生枝、长叶、开花的部分，有输送植物体内养料的作用，像是植物的中轴。00:49
那个时候，比丘们在芦饮村里的莲花池里取水沐浴，而沙弥们为了制作针筒，就来采摘这个芦茎。那沙弥为什么要制作针筒呢？一般人可能会认为小沙弥在摘芦苇玩耍游戏，实际上不是，沙弥们是制作针筒。那为什么要做针筒？是为了装针。为什么要有一个装针的容器呢？因为沙弥乞得坏色的布，然后要自己制作适合自己尺寸的袈裟，如果袈裟穿破了，还要自己缝补。现在的出家人，说出家要有三把刀，就是菜刀、剃刀和剪刀。那么菜刀就是要自己煮饭用的，剃刀是自己要剃头发的，而剪刀是缝补衣物等用的。出家人要随时缝补衣服，所以平时需要有装针的容器。有没有发现？连针筒都是自己制作的，而且在大自然里采集，很自然的、朴实的生活。02:13
这一天，沙弥们出来了，就是为了制作针筒而采取芦茎的时候，大家看到这些芦苇茎部里面都是中空的，便跑去佛陀面前请问佛陀：“世尊啊！我们为了制作针筒采取芦茎，看见这些芦茎从根到头都是中空的，这是什么原因呢？”佛陀就说：“比丘、沙弥们啊！这是我往昔发愿的结果啊！”于是佛陀就开始宣讲过去的事情。02:51
在这时，我们可以想像一下，在芦饮莲池附近的凯多迦园，也许那里有一棵大树，佛陀坐在大树下，然后弟子们围绕在周围，风静静地吹拂着，一切都显得宁静而调和，佛陀就在这样弥漫着莲花香的凯多迦园里，讲起了过去的故事。03:21
说：过去这里是一片森林，森林里边有一块莲池──莲池一般都是开着莲花的一个很大的池塘，听起来是很美的──可是过去的那片莲池水中住着罗刹，凡是下到水里的生命，都会被吞食，就是被吃了，活吃了。03:48
那个时候菩萨生为猿王，它的身体就像小赤鹿一样──看起来是挺大的──它得到了八万只猿猴的拥戴，就是它是领袖，率领着猴群居住在这片森林当中，保护着八万只猴群，有的时候会教诫大家。有一天它就教诫猴群说：“这林子里有毒树，还有非人管领的这个莲池，所以如果你们要吃不曾吃过的果实，或是要喝你们以前没有喝过的水，在那之前你一定要先到我这里来告诉我。有没有听到啊？要记住啊！”猴群就答应说：“是的，我们会听您的教诲的！”04:42
有一次，猴群就走到了一处未曾到过的地方，在那儿巡游了好几天，要找水喝。哇！忽然见到一个莲池，大家就想起了领袖的教诫，大家都不去喝，就坐着等待着菩萨来到。菩萨来了，问说：“你们为什么不喝水呢？”它们回答道：“我们正渴盼着你来到呀！”然后菩萨就说：“这么做就对了！”于是猴王来回巡视了莲池周围，察看着在莲池边留下的足迹，仔细地来回看。就发现到莲池边的脚印只有走下去的，却没有从莲池边走回来的脚印──应该是只有一行，所以就知道这一定是非人所掌管的池子。便说：“唉呀，你们没有喝这里的水，真是太幸运了！这个池子是被非人所掌管的。”05:52
这个时候，水中的罗刹就知道这个猴群不会下水，于是就变出有着蓝色的腹部、白色的脸、红色的手脚，一副很可怕的形相，而且将池水分为两半，“唰！”出现在它们面前，说：“你们为何还坐着？赶快下来喝水呀！”06:18
那个时候，菩萨就问他说：“你是住在这池水中的罗刹吗？”罗刹说道：“是的！”菩萨说道：“你会捕捉进入莲池里的东西吗？”罗刹说：“是的，我会捕食。凡是下来这里的，就算是一只鸟，我也捉住不放。让我把你们都吃了吧！”菩萨说：“我们不会让你吃我们的身体的！”罗刹说：“但你们总是需要喝水吧！”菩萨说道：“水是要喝的，但不会让你得逞。”罗刹说：“那么你们要怎样喝水呢？你们不渴吗？”菩萨说道：“你以为我们会入池喝水，但我们不会入池，我们不下去，八万只猿猴各取一条芦茎，就像用青莲花的茎部来喝水一般，喝你的莲池里的水，所以你不能吃掉我们。”07:30
佛陀讲到这里，就说了一个偈颂：“不见足痕向上行，唯见足痕向下行，我以芦管取水饮，汝终不得杀我等。”接着佛陀继续说往昔的故事。07:50
菩萨如此说后，便取出一条芦茎来，心中缘念着菩萨道而庄严地发誓，然后用嘴去吹这个芦茎。结果芦苇内部就不留一丁点的结节，瞬间整条都变成是空的。又用同样的方法，叫别的猿猴一一都拿芦茎过来，然后菩萨就一个一个地吹，吹空了，一一都吹空了还给它们。08:28
在读到这里的时候，我在想：他吹了八万个吗？那要很辛苦啊！事情到这里还没有结束。接着菩萨就绕行了莲池，然后下命令说：“凡是围绕着这片莲池的芦苇，都要变成中空无节。”菩萨由于广大利益众生的功德，他的命令也好、他的誓愿也好，立即成真！从那之后，围绕生在这片莲池的芦苇，就神奇地都变成中空的了！09:09
大家知不知道在此劫中菩萨有四种神变持续了一劫？是哪四种神变呢？第一就是月亮中兔子的形相，在这一劫当中都会存在。第二就是小鸟救火──“鹌鹑本生因缘”当中森林大火被扑灭的地方，在此劫间都完全不会再起火。第三个就是陶器师的住所，在此劫间完全不会降雨。第四是绕生在这片莲池的芦苇，在此劫间完全都是中空的。这便是持续于此劫间的四种神变。09:57
菩萨如是祈祷着，拿一条芦茎而坐下来，八万只猿猴也各自取一条芦茎，围坐在莲池旁。菩萨就先用芦茎喝水，然后其他的猿猴也都一一地坐在岸上就喝到水了。因为它们用如此的方式喝水，水中的罗刹自然就捉不到它们，所以心里就非常不平，回到了他自己的住处去了──不知道是不是住在水里？后来菩萨也与猿猴一同返回了森林。10:39
佛陀说：“比丘们啊！这些芦茎变成了中空，是因为我过去的誓愿。”说完这段因缘后，把前世、今生连接起来，说道：“那时水中的罗刹是谁，你们知道吗？那时水中的罗刹就是提婆达多啊！八万猿猴就是佛陀的弟子们，而那个想出妙策的猴王就是我啊！”11:11