Glossary
本生经绘本系列二之词汇表
Glossary of Jātaka Picture Book Series 2
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。
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.
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 (aka Arahant): 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.
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 ）。
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.
入流果（初果，须陀洹，Sotāpanna）：证悟涅槃四个阶段的第一阶段。证得入流者不会再投生恶道，只会投生为人或更高的界（即天界或梵天界）。有四个证悟涅槃的阶段：一、入流果（须陀洹）；二、一还果（斯陀含）；三、不还果（阿那含）；四、阿罗汉果。
Stream-enterer (Sotāpanna): The first stage of the 4 stages of the realisation of liberation (Nibbāna). Stream-enterers will no longer be reborn into the woeful realms and instead only into human or higher realms. The four stages of realisation: stream-enterer (Sotāpanna), once-returner (Sakadāgāmī), non-returner (Anāgāmī) and Arahat.
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).
阿修罗（Asura）: 这里的阿修罗是指一种恶道众生。
Asura: the asura here refers to the beings of one of woeful realms.
波罗奈城（Bārāṇasī）: 迦尸(Kāsi) 国的首都。
Bārāṇasī: the capital of Kāsi country
世尊（Bhagavā）: 尊敬、有福、圣洁之意； 通常用作佛陀的
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 the 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.
四甜剂（catumadhura）: 是由四种材料，即酥油、蜜糖、蔗糖和油制成的药糊。
Catumadhura or called four-sweets medicine, as it is medicine paste that made from four ingredients, i.e., ghee, honey, molasse sugar and oil.
神（Deva）: 天神；或天界的众生。
Deva: a deity; a god or heavenly being.
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.
1 关于提婆达多的事，在本生经《康达哈罗司祭官本生》(Khaṇḍahāla Jātaka, J542)中，说明：他指使射手，企图谋害佛陀。在本生经《小鹅本生》(Cullahaṃsa Jātaka, J533)中，说明：他放走醉象(Nāḷāgiri)企图踏死佛陀。在本生经《海商本生》(Samudda Vāṇija Jātaka, J466)中，说明：他堕入地狱。
在法句经注第 17 偈《提婆达多之事》中，记载包含关于提婆达多一生的概述。佛陀让提婆达多出家。如果他不出家，他会作为居士造了重业，但不能造下未来解脱轮迴的因缘。然而，出家后，即使还会造下重业(即：出佛身血和破和合僧)，但却能造下未来解脱轮迴的因缘。因此佛陀让他出家。从现在起再过十万大劫，他将会成为辟支佛，名叫“阿替沙拉”(Aṭṭhissara)。
1 The anecdotes about Devadatta were recorded as follows: his attempt to kill the Buddha by engaging the archers in the Khaṇḍahāla Jātaka (542); his attempt to kill the Buddha by discharging Nāḷāgiri, the drunken elephant, in the Cullahaṃsa Jātaka (533); and his falling down into the hells, in the Samudda Vāṇija Jātaka (466).
In the Commentary of Dhammapada verse17, Devadatta Vatthu recorded an overview of the life of Devadatta. The Buddha allowed Devadatta to be ordained; if he had remained a layman and committed grievous crimes (bad heavy kamma), it will be impossible for him to create the causes and conditions to liberate from the rounds of rebirth in future existences. But if he became a bhikkhu, no matter how grievous the crimes he committed (e.g. shedding a Buddha’s blood and creating a schism within the Sangha), it would still be possible for him to create the causes and conditions for him to be released from the round of rebirth in future existences. Thus, the Buddha received him into the Order as a bhikkhu. At the end of a hundred thousand cycles of time, he will become a Pacceka Buddha named Atthissara.
2 提婆达多要求的五事：比丘们应该终生都住在森林、托钵乞食、穿粪扫衣、住在树下、不吃鱼和肉。 在此当提婆达多提出五事时，佛陀立刻知道他的目的是分裂僧团。
由于对这些要求的让步会阻碍修行的进步，佛陀认为这些要求不合理，并说如果一位比丘想要，可以成为一位住丛林者等等。如果佛陀接受提婆达多的要求，那么就排除了那些身体虚弱或年老后健康衰退的比丘们修行进步的可能性，因此必须住在村里的寺院中以实现他们修行的目标。更多详情，请参阅Venerable Mingun Sayadaw编写的“The Great Chronicles of Buddhas” 。
2 Five rules demanded by Devadatta: For their entire life, bhikkhus should be forest-dwellers, alms-food-eater, refuse-rag-wearers, tree-root-dwellers, and consume neither fish nor meat. Herein when Devadatta made the five demands, the Buddha knew instantly that his object was to create a schism in the Saṅgha.
As concessions to these demands would be a hindrance to spiritual progress, the Buddha considered them unreasonable and said that a bhikkhu can become a forest dweller if he wishes to, and so on. If the Buddha accepted Devadatta’s demands, it would rule out the possibility of spiritual progress for the bhikkhu who is physically weak or the bhikkhu who decline in health at old age and so has to live in the village monastery to achieve his spiritual goal. For more details, please refer to “The Great Chronicles of Buddhas” by Venerable Mingun Sayadaw.
四圣谛（Cattāri ariyasaccāni）：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）。
Four Noble Truths (Cattāri ariyasaccāni): 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.
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）
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
阎浮提（Jambudīpa）: 现在的印度 。
Jambudīpa: India
业（Kamma） : 行为造作。可分为三种业：身业、口业与意业。我们通过动机（思心所，cetanā），可造作善业或恶业。当因缘成熟时，业力会带来果报。善业将会招来善报及导致投生善道；恶业将会招来恶报及导致投生恶道。
Kamma: Action. There are 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.
业的模式：一个人的思维、说话和行为方式，以及他们如何对世间及其周围关系的反应方式。这种模式可以跟随你不同的生命期，除非你决定从中学习并改善自己。
Kammic pattern: a person’s way of thinking, speaking and action, and how they react in relation to the world and relationships around them. This pattern can follow you to different life times, unless you decide to learn from them and better yourself.
劫（kappa）：很久很久的时间。比方说，有一块长一由旬，宽一由旬，高一由旬的巨大岩石。每隔一百年就有个人用丝绸布把这块岩石轻轻擦拭一下，等大岩山被擦磨直到遍尽、耗尽，而一劫还没结束
Kappa (eon or aeon): A long period of time. Let us say, there was a huge rock of one solid mass which was one yojana long, one yojana wide and one yojana high, and in every hundred years, a man would rub it with a piece of silk. Then, that huge rock would wear off and disappear quicker than an aeon.
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).
九次第定：四色界禅定、四无色界禅定与灭尽定。
The nine successive attainments of meditation: four fine-material absorption (rūpāvacarajjhāna), four immaterial absorption (arūpāvacarajjhāna), and attainment of cessation (nirodhasamāpatti).
辟支佛（Paccekabuddha）: 辟支佛在佛陀与其佛法住世时是不会出现的，他们只出现在没有佛陀与佛法住世的时期。佛陀无师自通地觉悟四圣谛及有能力教导他人觉悟。虽然辟支佛也是无师自通地觉悟了四圣谛，但是他没有证得一切知智和十力智等等。因此，辟支佛只能教导他人布施、持戒、禅修等等，却无法教导他人觉悟。
Paccekabuddha: Paccekabuddhas do not appear at the time of appearance of Omniscient Buddha and His dispensation. They only appear when Omniscient Buddha and His dispensation no longer exist. Omniscient Buddha realises the Four Noble Truths by himself and is able to teach others to be enlightened. Although Paccekabuddha also realises the Four Noble Truths by himself, but he does not achieve Omniscience and the Ten Powers (Dasabalañāṇa) etc. Therefore, Paccekabuddha can only teach others to do dāna (almsgiving), keep precepts, meditate and etc., but cannot enlighten others.
悚惧心 (saṃvega) : 是一种善心。指修行上的迫切感；出离心。
Saṃvega: It is referred to the sense of urgency (saṃvega) towards practice; the mind of renunciation, a type of wholesome minds.
莲花色比丘尼（Uppalavaṇṇā）: 著名的比丘尼（佛教尼师）；佛陀两位上首女弟子之一。她非常美丽，曾受到整个印度的名门贵族、富豪及王子们的求婚，但她的父亲建议她出家，她欣然同意。 一天，当她在祇陀林（Jetavana）的诵戒堂扫地时，专注于一盏灯火，从火遍修习到禅那（jhāna），并证得阿罗汉（arahat）。在众多比丘尼中，她神通第一。
Uppalavaṇṇā: an eminent bhikkhunī (a buddhist nun); one of the two chief female disciples of the Buddha. She was extremely beautiful and had been sought by all the worthy families, rich men and Princes of the whole of the Jambudīpa, but her father suggested that she ordain, and she readily agreed. One day, while she was sweeping the Ordination Hall in Jetavana, she concentrated on the flame of a lamp as a fire-kasina, attained jhāna, and became an arahat. She was foremost among bhikkhunīs in extraordinary powers.
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.
必需品: 或称为资具，即袈裟、饮食、住所和药品等资具。
Requisites: The four requisites are robes, alms-food, lodging, and medicine.
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[1]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。
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.
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。
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.
十波罗蜜（Pāramī）: 为了成就圣道圣果或一切知智的十种美德。十波罗蜜是：
一 、 dāna布施
二 、 sīla持戒
三 、 nekkhamma出离
四 、 paññā智慧
五 、 vīriya精进
六 、 khantī忍辱
七 、 sacca真实
八 、 adhiṭṭhāna决意
九 、 mettā慈
十 、 upekkhā舍
Ten Perfections (Dasa Pāramī): The set of 10 virtues for attaining the Path and Fruition knowledges, or the Omniscience knowledge. The 10 Perfections are:
1. dāna or generosity
2. sīla or morality
3. nekhamma or renunciation
4. paññā or wisdom
5. vīriya or energy
6. khantī or forbearance
7. sacca or truthfulness
8. adhiṭṭhāna or determination
9. mettā or loving-kindness
10. upekkhā or equanimity
十福业 (dasa puññakiriyā-vatthu): 布施dāna、持戒 sīla、禅修bhāvana、尊敬/恭敬 apacāyana、服务veyyāvacca、回向功德pattidāna、随喜功德 pattānumodanā、听闻佛法dhamma-savaṇa、弘扬佛法 dhamma-desanā、正直己见 diṭṭhijukamma。
Ten Merit-Work Bases (dasa puññakiriyā-vatthu): dāna (charity), sīla (morality), bhāvana (meditation), apacāyana (giving due respect to others), veyyāvacca (rendering service and assistance), pattidāna (sharing merits), pattānumodanā (rejoicing at and appreciation of merits of others), Dhamma-savana (listening to the Dhamma), dhamma-desanā (teaching the Dhamma to others), diṭṭhijukamma (upright one’s view).
长老 (Thera): 即戒腊十年或以上的比丘。
Thera: an elder; a senior bhikkhu whose vassa is 10 years and above.
三十二相、八十种好: 是佛陀及转轮圣王的特相。
Thirty-two great marks and eighty minor characteristics: are the characteristics of the Buddha and the universal monarch.
优婆塞（古音译），Upāsaka: 为已皈依佛、法、僧三宝的在家男居士。巴利语的直译：近事男，即遵循和亲近侍奉三宝的男子。在家女众称为upāsikā，即优婆夷、近事女。
Upāsaka: A layman who has taken refuge with the Buddha, Dhamma and Saṅgha. A female devotee is called upāsikā.
雨安居（Vassa）: 即是僧众在每年雨季期间，履行为期三个月的密集禅修，同时安住在一个道场或地方，不外出行脚、云游。
Vassa-retreat: Also known as rains-retreat; vassa-retreat is the three-month intensive meditation held during the rainy season each year. The Buddhist monks in retreat live in a monastery or a place without travelling.
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。每个夜叉有各自管领的区域，是不得越过界限。
Yakkha: a lower rank deity. Some of these deities are man-eating ogres, i.e., Sticky-Hair in this Jātaka. Each yakkha has its own area under its control, and it is not allowed to cross the boundary.
——————————
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[2]，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
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[3], 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:
a. Present waste of property
b. Increased quarrelling
c. Liability to sickness
d. Recognised with bad name
e. Exposure of the shameful part
f. Weakening of the intellect
2. There are these six dangers attached to haunting the streets at unfitting times:
a. One is defenceless and without protection
b. One’s wife and children are defenceless and without protection
c. One’s property is defenceless and without protection
d. One is suspected of crimes
e. False reports are pinned on one
f. One encounters all sorts of sufferings
3. There are these six dangers attached to frequenting the festival and theatrical performances: [One is always thinking:]
a. Where is there dancing?
b. Where is there singing?
c. Where are they playing music?
d. Where is there story telling?
e. Where are the handbells?
f. Where are the drums?
4. There are these six dangers attached to gambling:
a. The winner makes enemies
b. The loser bewails his loss of property
c. Present waste of property
d. His word is not trusted in the court assembly
e. His friends and colleagues despise him
f. One is not in demand for marriage (a gambler is a man who cannot afford to maintain a wife)
5. There are these six dangers attached to keeping bad friends:
Those gamblers, drunkard, glutton, cheat, deceiver, bully is his friends, his companions.
6. There are these six dangers for laziness: [Thinking:]
a. “It’s too cold,” one does not work
b. “It’s too hot,” one does not work
c. “It’s too late,” one does not work
d. “It’s too early,” one does not work
e. “I’m too hungry,” one does not work
f. “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.
[1] 思就是造业的心所。
[2] 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。
[3] 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.