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本經選譯自巴利聖典《增支部》第三經《茉莉皇后經》—《 Mallikādevīsuttaṃ 》，本經與北傳《四分律》的記載完全相同。 有新聞報導某網友因數年前救了一名打算燒炭自殺的女子，而之後該網友幾年衰事連連，於是他認為是因他破壞了鬼魂抓交替而招致的噩運。據說，這名網友便向該女子討了一個紅包去楣運。 因為這則新聞，便有電視節目闢了一個專題討論。現場的來賓有許多知名的命理師及民俗專家，大家對於究竟是否「善有善報」這個議題也都各自抒發己見。 我稍微聽了一下內容，就一名在家佛弟子而言，不禁感嘆佛陀的話實在是至理名言—世俗的顛到邪見真是可怕。 佛陀具足不可思議的「十力」，此「十力」非宇宙寰瀛中的一切沙門、婆羅門、天神、魔、梵天、乃至其他聖者所具備，而其中的一項「知三世業報智力」，也就是世間唯有佛陀能清楚、洞悉眾生過去、現在、未來的「因」、「緣」、「果」、「報」，能通達業力複雜運作的箇中奧秘，因此佛又稱作「一切知智者」。 講到眾生過去、現在、未來的「因」、「緣」、「果」、「報」，佛陀在經中最常引用的例子就是小小的芥子長成大果樹的譬喻。最初的一粒小芥子看似不起眼，但在適當的外緣給予了充足的養分，經過了一段相當歲月的蟄伏，最終長成了一棵巨大的果樹，並開出纍纍的果實。 但，我們不要忘記，從最初的一粒小芥子，長到最後的大果樹，這中間必須歷經相當時間的蟄伏與等待，甚至果樹愈大所需的時間可能也愈久；而更重要的是，成長的過程中必須有「緣」的配合，如陽光、氣候、土壤的品質、肥料、農夫的栽培技術與守護等等。至於，那種當天下種，然後睡一覺隔天醒來便長到高聳參天的大樹，那只存在於童話故事中傑克的神奇魔豆，只是一種神話。 「善有善報、惡有惡報」是貫穿三世不變的真理，不管佛陀有沒有出現在世間，它都是顛撲不破的自然法則定律。 如果，小芥子長成大果樹的譬喻是對的，那麼我們就可以用這個邏輯來檢視很多的案例。在佛經中最常被人提到的一個現世福報的案例就是古印度波斯匿王的愛妻—茉莉夫人。茉莉夫人的出身與波斯匿王懸殊，在印度如此重視種姓階級的環境，她能躍身為國王的愛妻，簡直就是「麻雀變鳳凰」的古印度版。 很多人認為茉莉夫人犧牲了自己的早午餐，將其供養給佛陀，因此換得了榮華富貴。但如果用「小芥子長成大果樹」的邏輯，茉莉夫人的情形應該修正為她當初對佛陀的奉獻供養，是促使其宿世善業成熟的「增上緣」，是讓她過去世所累積的善因種子成熟的強力催化劑。 也就是說，茉莉夫人自己本身就具有榮華富貴的福德善業，但因為受到其他惡業的阻礙，或者其福德善業還不成熟，致使她在成為皇后之前從事看守花園一職，直到她遇見並供養了佛陀，這一份強而有力的善業行讓她蟄伏已久的福報終於成熟抬頭，或排除、壓過、推翻了阻礙她獲得富貴的惡因緣。 有關於這一點，我們可以從茉莉夫人在本經中參訪佛陀時自己講過的一段話得到證明，茉莉夫人對佛陀說:「世尊，只因我前世生性暴躁易怒，每次只要旁人稍微說我一些壞話，我就心生怨恨、憤怒、狂怒、怏怏不樂，並且將心中的憤怒表現在外，因此緣故使我今生長得面貌醜陋，身材粗劣，望之可怖，不受人喜愛；世尊，只因我前世樂於以食物、飲料、房舍、車子、花環、香料、油膏、被褥、以及燈盞等民生用具供養、佈施予沙門、婆羅門一類的修行人 以及貧窮、困苦、孤獨、無助的人；我也不生性善妒，看見別人獲得財富、榮譽、尊敬、禮遇、崇拜等好名聲，不會覺得嫉妒，更不因妒生怒，因此緣故使我今生富裕多金，貴為王妃，受人尊敬。」 茉莉夫人在經中已經說得很清楚了，她說她自己的榮華富貴是種因於「前生」的樂善好施與大肚不善妒。 我再引用優秀的德雄尊者講解巴利聖典《小業分別經》時說過的一段註解: 做了許多善事的人，有可能由於他今生現在所做的善業支助滋養了他過去世的善業，令他過去前生的善業催化成熟，因而不久便得到快樂的果報；但，那並不是他今生現在所做的善業而得到的果報，而是他過去的善業得到了充分的助緣滋養後所產生的果報；反之，做了許多不善業的人，有可能由於現在所做的不善業支助滋養了他過去的不善業，使她過去前生的不善業催化成熟，因而在他今生便得到痛苦的果報。 現代很多人遇到衰事，便想到尋求方術(奇門遁甲)、風水、求神、祭改等民間習俗來改運，如果這些法術當真百分百靈驗，那麼這個世間就不該有不幸的苦命人，也不該有老、病、死，佛陀也就不會在世間傳法；換言之，這些都是在果報上的一種執迷(執取)。從以上的說明，我們可以確認唯有「善因」+(x)「善緣」=「善果報」；也因此，佛教徒的最佳、最有效的改運方法就是諸佛通偈的「諸惡莫做、種善奉行、自淨其意」，也唯有善業(行)才是使過去生善因(種子)成熟的增上「善緣」，才能喚起蟄伏中的善業福報，才能排除阻礙福報成熟的障礙，才是改運最有效的良方。 至於茉莉夫人最初奉獻供養給佛陀的那一缽飯，也必將是她未來生生世世人間天上的另一個善因種子。 再回到新聞報導的那名網友的倒楣事件，他不反省自己的倒楣是不是其它主客觀因素所造成，卻歸咎於因「救人」而破壞了鬼魂「抓交替」，所以鬼魂前來報復。這種思維凸顯了愚痴無聞凡夫的「急功近利」或「短視近利」。 欠錢怨債主，不孝怨爸母。這是非常有趣的閩南語對聯諺語。意思是:欠錢就只會怪債主，自己不孝還怨父母。比喻人不懂反省，只會把責任推到他人身上。如果，這名網友的見解成立，那麼醫院裡成天救人的醫護人員、消防人員、警察、志工等等，豈不都該死上千百回?他的這種思維，套句台灣話的講法，就叫做「牽拖」；也可以說是「不當聯結」；佛教的講法是「非因計因」或「顛倒邪見」。 選譯自巴利聖典《增支部》第三經《茉莉皇后經》—《 Mallikādevīsuttaṃ 》 譯於西元2005/10/1颱風夜 我是這樣聽說的： 有一次，佛陀駐錫在古印度舍衛國祇樹給孤獨園林內，當時，勝鬘夫人前來拜訪佛陀。她見著世尊並向世尊頂禮，隨後便恭敬地在一旁坐下。 她問世尊：「世尊，請問是什麼樣的因？什麼樣的緣？使一個女人長得面貌醜陋，身材粗劣，望之可怖，不受人喜愛，而且困苦貧乏，出生卑賤？ 是什麼樣的因？什麼樣的緣？使一個女人長得面貌醜陋，身材粗劣，望之可怖，不受人喜愛，但卻富裕多金，出生高貴，地位崇高，受人尊敬？ 是什麼樣的因？什麼樣的緣？使一個女人長得容貌姣好，嫵媚動人，身材苗條，美麗出眾，受人喜愛，但卻困苦貧乏，出生卑賤？ 是什麼樣的因？什麼樣的緣？使一個女人長得容貌姣好，嫵媚動人，身材苗條，美麗出眾，受人喜愛，並且富裕多金，出生高貴，地位崇高，受人尊敬？ 世尊回答：「勝鬘，一個女人如果平時個性暴躁易怒，每次只要旁人稍微說她一些壞話，她就心生怨恨、憤怒、狂怒、怏怏不樂，並且將心中的憤怒表現在外；同時她也不以食物、飲料、房舍、車子、花環、香料、油膏、被褥、以及燈盞等民生用具供養、佈施予沙門、婆羅門一類的修行人；她同時又生性善妒，看見別人獲得財富、榮譽、尊敬、禮遇、崇拜等好名聲，就覺得嫉妒，並因妒生怒。那麼，這個女人死後不論於何處再出生，她都將長得面貌醜陋，身材粗劣，望之可怖，不受人喜愛，而且困苦貧乏，出生卑賤； 其次，一個女人如果平時個性暴躁易怒，每次只要旁人稍微說她一些壞話，她就心生怨恨、憤怒、狂怒、怏怏不樂，並且將心中的憤怒表現在外；可是卻樂於以食物、飲料、房舍、車子、花環、香料、油膏、被褥、以及燈盞等民生用具供養、佈施予沙門、婆羅門一類的修行人；她也不生性善妒，看見別人獲得財富、榮譽、尊敬、禮遇、崇拜等好名聲，不會覺得嫉妒，更不因妒生怒。那麼，這個女人死後不論於何處再出生，她都將長得面貌醜陋，身材粗劣，望之可怖，不受人喜愛，但卻富裕多金，出生高貴，地位崇高，受人尊敬； 再者，一個女人如果個性不暴躁易怒，雖然很多人說她的壞話，她也不心生怨恨、憤怒、狂怒、怏怏不樂，也不表現生氣或憤怒；但她卻不肯以食物、飲料、房舍、車子、花環、香料、油膏、被褥、以及燈盞等民生用具供養、佈施予沙門、婆羅門一類的修行人；她同時又生性善妒，看見別人獲得財富、榮譽、尊敬、禮遇、崇拜等好名聲，就覺得嫉妒，並因妒生怒。那麼，這個女人死後不論於何處再出生，她都將長得容貌姣好，嫵媚動人，身材苗條，美麗出眾，受人喜愛，，但卻困苦貧乏，出生卑賤； 最後，一個女人如果個性不暴躁易怒，雖然很多人說她的壞話，她也不心生怨恨、憤怒、狂怒、怏怏不樂，也不表現生氣或憤怒；同時又樂於以食物、飲料、房舍、車子、花環、香料、油膏、被褥、以及燈盞等民生用具供養、佈施予沙門、婆羅門一類的修行人；她也不生性善妒，看見別人獲得財富、榮譽、尊敬、禮遇、崇拜等好名聲，不會覺得嫉妒，更不因妒生怒。那麼，這個女人死後不論於何處再出生，她都將長得容貌姣好，嫵媚動人，身材苗條，美麗出眾，受人喜愛，並且富裕多金，出生高貴，地位崇高，受人尊敬。 佛陀總結地說：「勝鬘，就是以上的因、以上的緣，使一個女人長得面貌醜陋，身材粗劣，望之可怖，不受人喜愛，而且困苦貧乏，出生卑賤； 就是以上的因、以上的緣，使一個女人長得面貌醜陋，身材粗劣，望之可怖，不受人喜愛，但卻富裕多金，出生高貴，地位崇高，受人尊敬； 就是以上的因、以上的緣，使一個女人長得容貌姣好，嫵媚動人，身材苗條，美麗出眾，受人喜愛，但卻困苦貧乏，出生卑賤； 就是以上的因、以上的緣，使一個女人長得容貌姣好，嫵媚動人，身材苗條，美麗出眾，受人喜愛，並且富裕多金，出生高貴，地位崇高，受人尊敬」 世尊說完後，勝鬘夫人深受感動，對世尊說：「 世尊，只因我前世生性暴躁易怒，每次只要旁人稍微說我一些壞話，我就心生怨恨、憤怒、狂怒、怏怏不樂，並且將心中的憤怒表現在外，因此緣故使我今生長得面貌醜陋，身材粗劣，望之可怖，不受人喜愛。世尊，只因我前世樂於以食物、飲料、房舍、車子、花環、香料、油膏、被褥、以及燈盞等民生用具供養、佈施予沙門、婆羅門一類的修行人；我也不生性善妒，看見別人獲得財富、榮譽、尊敬、禮遇、崇拜等好名聲，不會覺得嫉妒，更不因妒生怒，因此緣故使我今生富裕多金，貴為王妃，受人尊敬。 世尊，如今我貴為後宮之首，管理所有武士種姓的少女、婆羅門種姓的少女、居士種姓的少女。從今日起，我發願不再暴躁易怒，即使有很多人在說我的壞話，我也不心生怨恨、憤怒、狂怒、怏怏不樂，也不表現生氣或憤怒。同時，我要佈施、供養沙門、婆羅門食物、飲料、房舍、車子、花環、香料、油膏、被褥、以及燈盞等民生用具；看見別人獲得財富、榮譽、尊敬、禮遇、崇拜等好名聲，不心生嫉妒，更不因妒生怒。 世尊，這實在太奇妙了！就譬如有人扶正打翻的東西，揭露隱藏的東西；又好比對迷途者指引迷津；又好比在暗處點燃明燈，使人得以看見各種形色。世尊您今日以各種技巧闡釋教法，也是如此。所以我今願宣誓皈依世尊、皈依法、皈依僧伽，懇請世尊接受我為在家女弟子，直到我生命結束的那一刻為止。」 世尊默然應允，勝鬘夫人知道世尊首肯，心中生起歡喜，頂禮後便離去。
原文： 英文原文網址如下：http://www.sacred-texts.com/bud/bits/bits043.htm
§ 43. HOW TO OBTAIN WEALTH, BEAUTY, AND SOCIAL POSITION. Translated from the Anguttara-Nikâya (iv.1971). On a certain occasion The Blessed One was dwelling at Sâvatthi, in Jetavana monastery in Anâthapindika's Park. Then drew near Mallikâ the queen to where the Blessed One was; and having drawn near and greeted The Blessed One, she sat down respectfully at one side. And seated respectfully at one side, Mallikâ the queen spoke to The Blessed One as follows: "Reverend Sir, what is the reason, and what is the cause, when a woman is ugly, of a bad figure, and horrible to look at, and indigent, poor, needy, and low in the social scale? "Reverend Sir, what is the reason, and what is the cause, when a woman is ugly, of a bad figure, and horrible to look at, and rich, wealthy, affluent, and high in the social scale? "Reverend Sir, what is the reason, and what is the cause,
when a woman is beautiful, attractive, pleasing, and possessed of surpassing loveliness, and indigent, poor, needy, and low in the social scale? "Reverend Sir, what is the reason, and what is the cause, when a woman is beautiful, attractive, pleasing, and possessed of surpassing loveliness, and rich, wealthy, affluent, and high in the social scale?" "Mallikâ, when a woman has been irascible and violent, and at every little thing said against her has felt spiteful, angry, enraged, and sulky, and manifested anger, hatred, and heart-burning; when she has given no alms to monk or Brahman, of food, drink, building-sites, carriages, garlands, scents, ointments, bedding, dwelling-houses, and lamps, but has been of an envious disposition, and felt envy at the gains, honor, reverence, respect, homage, and worship that came to others, and been furious and envious thereat; then, when she leaves that existence and comes to this one, wherever she may be born, she is ugly, of a bad figure, and horrible to look at, and indigent, poor, needy, and low in the social scale. "And, again, Mallikâ, when a woman has been irascible and violent, and at every little thing said against her has felt spiteful, angry, enraged, and sulky, and manifested anger, hatred, and heart-burning; but has given alms to monks and Brahmans, of food, drink, building-sites, carriages, garlands, scents, ointments, bedding, dwelling-houses, and lamps, and has not been of an envious disposition, nor felt envy at the gains, honor, reverence, respect, homage, and worship that came to others, nor been furious and envious thereat; then, when she leaves that existence and comes to this one, wherever she may be born, she is ugly, of a bad figure, and horrible to look at, and rich, wealthy, affluent, and high in the social scale. "And, again, Mallikâ, when a woman has not been irascible or violent, and though much had been said against her, has not felt spiteful, angry, enraged, or sulky, nor manifested anger, hatred, and heart-burning; when she has given no alms to monk or Brahman, of food, drink, building-sites, carriages, garlands, scents, ointments, bedding, dwelling-houses,
and lamps, but has been of an envious disposition, and felt envy at the gains, honor, reverence, respect, homage, and worship that came to others, and been furious and envious thereat; then, when she leaves that existence and comes to this one wherever she may be born, she is beautiful, attractive, pleasing, and possessed of surpassing loveliness, and indigent, poor, needy, and low in the social scale. "And, again, Mallikâ., when a woman has not been irascible or violent, and though much had been said against her, has not felt spiteful, angry, enraged, or sulky, nor manifested anger, hatred, and heart-burning; when she has given alms to monks and Brahmans, of food, drink, building-sites, carriages, garlands, scents, ointments, bedding, dwelling-houses, and lamps, and has not been of an envious disposition, nor felt envy at the gains, honor, reverence, respect, homage, and worship that came to others, nor been furious and envious thereat; then, when she leaves that existence and comes to this one, wherever she may be born, she is beautiful, attractive, pleasing, and possessed of surpassing loveliness, and rich, wealthy, affluent, and high in the social scale. "This, Mallikâ, is the reason, this is the cause, when a woman is ugly, of a bad figure, and horrible to look at, and indigent, poor, needy, and low in the social scale. "This, Mallikâ, is the reason, this is the cause, when a woman is ugly, of a bad figure, and horrible to look at, and rich, wealthy, affluent, and high in the social scale. "This, Mallikâ, is the reason, this is the cause, when a woman is beautiful, attractive, pleasing, and possessed of surpassing loveliness, and indigent, poor, needy, and low in the social scale. "This, Mallikâ, is the reason, this is the cause, when a woman is beautiful, attractive, pleasing, and possessed of surpassing loveliness, and rich, wealthy, affluent, and high in the social scale." When he had thus spoken, Mallikâ the queen replied to The Blessed One as follows: "Since, now, Reverend Sir, in a former existence I was irascible and violent, and at every little thing said against
me felt spiteful, angry, enraged, and sulky, and manifested anger, hatred, and heart-burning, therefore am I now ugly, of a bad figure, and horrible to look at. Since, now, Reverend Sir, in a former existence I gave alms to monks and Brahmans, of food, drink, building-sites, carriages, garlands, scents, ointments, bedding, dwelling-houses, and lamps, therefore am I now rich, wealthy, and affluent. Since, now, Reverend Sir, in a former existence I was not of an envious disposition, nor felt envy at the gains, honor, reverence, respect, homage, and worship that came to others, nor was furious and envious thereat, therefore am I now high in the social scale. "Now, in this royal family, Reverend Sir, there are maidens of the warrior caste, maidens of the Brahman caste, and maidens of the householder caste, and I bear rule over them. From this day forth I will not be irascible nor violent, and, though much be said against me, I will not feel spiteful, angry, enraged, or sulky, nor manifest anger, hatred, and heart-burning; I will give alms to monks and Brahmans, of food, drink, building-sites, carriages, garlands, scents, ointments, bedding, dwelling-houses, and lamps; and I will not be of an envious disposition, nor feel envy at the gains, honor, reverence, respect, homage, and worship that shall come to others, nor be furious and envious thereat. "O wonderful is it, Reverend Sir! O wonderful is it, Reverend Sir! It is as if, Reverend Sir, one were to set up that which was overturned; or were to disclose that which was hidden; or were to point out the way to a lost traveller; or were to carry a lamp into a dark place that they who had eyes might see forms. Even so has The Blessed One expounded the Doctrine in many different ways. I betake myself to The Blessed One for refuge, to the Doctrine, and to the Congregation of the priests. Let The Blessed One receive me, who have come to him for refuge, and accept me as a disciple from this day forth as long as life shall last." 巴利語經文
AN.4.197/ 7. Mallikādevīsuttaṃ
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