5) 入滅盡定的比丘哪些法第一個被滅：身行，或者語行，或者心行呢？

語行（在二禪時）-->身行（在四禪時）-->心行（=想和受）

6)入滅盡定的比丘哪些法第一個被滅：身行，或者語行，或者心行呢？

語行（在二禪時）-->身行（在四禪時）-->心行（=想和受）

7)從滅盡定出來的比丘哪些法第一個生起：身行，或者語行，或者心行呢？

心行（出滅盡定之後會先進入果定，這時取涅槃為所緣的想和受生起）-->身行-->語行

8) 從滅盡定出來的比丘觸達多少觸呢？

三種觸：空觸、無相觸、無願觸  （它們分別對應無我、無常、苦觸），因為出定後第一顆心是果心

9)從滅盡定出來比丘的心是傾向什麼的？

心是傾向遠離（涅槃）的

10)死人和入滅盡定的人有什麽分別？

• 已死的死者，他的身行（呼吸）、語行（尋伺）、心行（想與受）已滅、已止息，壽命（色命根：維持達到住時的業生聚生色法）已滅盡，暖（業生火界）已被平息，諸根已破壞

• 入想受滅的比丘，雖他的身行、語行、心行已滅，壽命未滅盡，暖未被平息，諸根是明淨的（平時我們的五根被感官所緣所碰撞，就像鏡子放在馬路上。但入滅盡定後五根變得非常清净，就像把鏡子放到箱子内）

11)最長能連續入定多少天？

在經典看到最長是七天

-當時拘留孫佛出世。拘留孫佛有兩位上首弟子：聰慧和復生

1.  聰慧得此名，是因爲他説法第一

2.  復生得此名也有典故。復生很容易便入到滅盡定。有一次他入定時人們以爲他死了，便將他火化。（入滅盡定的人身體不會被傷害/受到損害，清净導論更說，連他的所有物也會受到保護）出滅盡定後尊者照樣去化食，他們見到後便說他復活了

On the 20th of September 2496, Khun Mae Boon Ruean entered into Nirodha Samapatti at Baan Samakkhi Wisutti, Wisut Kasat Road, Bang Khun Phrom, Bangkok. Many people and disciples were there to witness this event. When Khun Mae entered into samadhi, she did not move a slightest bit at all, whether to eat or to go to the toilet. Khun Mae also told the people there that she would make an adithana.

There was a mango tree nearby. By the power of entering into Nirodha Samapatti, Khun Mae made the mango tree produce and grow out a cluster of mango flowers over a single night. This was recorded and documented by the people and neighbours present. Everyone there could testify and they were amazed.

據說，摩訶那伽長老入了他母親優婆夷的村落中乞食。那優婆夷施他一些粥，並請他在休息所中坐著。這長老便坐下而入滅定。當他在坐時，這休息所失了火，別的比丘們都各自拿了座具逃走。

村人來集，見此長老說：“這懶惰的沙門，這懶惰的沙門”！火已燒了（屋的）蓋草及竹木等，並已包圍了長老。人們以水甕取了水，滅了火，除了灰，淨了地，向他散花禮拜。長老在預定之時而出定，看見了他們說：“我已被他們發現了”，便升空而去畢雲古島

以布施善業為例。它能成為在當生就帶來物質財富194的現法受業，但是必須滿足四個條件，即四種具足(sampad‖)435：

1) 對象具足(vatthu-sampadā )：布施的對象(受施者)必須是一位能入滅定(nirodha-samāpatti)的阿拉漢或不來聖者。滅定是名法與心生色法的暫時中斷436。 

2) 資具具足(paccaya-sampadā )：所布施的生活必需品必須以如法方式獲得（即依正語、正業、正命而得。）

3) 思具足(cetanā -sampadā )：布施者的思必須在布施前、布施時與布施後，其心歡喜，連接（業果）智慧

4) 額外特點具足(guṇātireka-sampadā )：受施者必須是一位剛出滅定的阿羅漢或不來聖者。

若此四種具足皆現前，與該布施相應的第一速行心之思或可作為現法受業產生作用。

~DhpA 10-11

但僅此四個因素並不足夠，布施者亦需有某些條件---作為親依止緣 

~ANA2.262

黃金地

對此，巴利原典舉了本那(Puṇṇa，富樓那)的布施在當生成熟的例子。這件事發生在我們佛陀的時代。本那來自王舍城(Rājagaha)，是伍答拉難德母(Uttarā nandamātā，鬱多羅難陀母)的父親。

本那夫婦很窮，但他們都對沙利子尊者(Sāriputta，舍利弗)深具信心。有一天過節，雖然本那的雇主讓他放假，但他仍前去耕作，因為他太窮了，不能休假。

那天，沙利子尊者從滅定中出定，他以天眼觀察世間，看看誰會由於供養他而得到最大的利益。他發現本那在過去某一生曾造下如此這般的善業，若他供養沙利子尊者，該過去業將能作為親依止緣(upanissaya-paccaya)支助這布施在今生即帶來果報：本那將變得富有，並向佛陀與僧團作廣大布施。而且，在聆聽佛陀的隨喜開示後，他與妻子都會成為入流聖者。

於是，在合適的時間，沙利子尊者持缽與桑喀帝(saṅghāṭī，僧伽梨，意為重複衣)前往本那耕種的地方。他站在距離本那不遠處，好讓本那能看得到他。本那看見沙利子尊者，非常高興，他放下手裡的活，趨前向尊者行五體投地禮，恭敬又歡喜。然後沙利子尊者問他，哪裡會有清水。本那思惟，尊者大概想要洗臉，於是他用近旁的蔓藤做了一根牙枝供養尊者。在尊者刷牙時，本那取過尊者的缽和濾水器，用缽盛滿新鮮並已妥善過濾的淨水，供養給尊者。洗臉後，沙利子尊者繼續前去托缽。此時，本那心想：―尊者以前從不往這邊來，或許是為了我的利益，他今天特來此地。要是我的妻子正好來給我送飯，就可以將飯食供養尊者，那該有多好啊！ ”

那時，本那的妻子正在給他送飯的路上，遇見沙利子尊者。她想：―有時我們有東西可布施，卻沒有受施者；有時有受施者，但我們又窮得無物可給。今天真是太幸運了，我有沙利子尊者作為受施者，又有這食物可供養！ ”她滿心歡喜地將食物供養給尊者，然後折返家中重新煮食，再帶給丈夫。之後，本那聽說她供養了沙利子尊者，高興萬分。他吃過飯後，隨即小睡了一會兒。

醒來時，本那發現自己耕種過的土地皆變作了黃金。他即刻將此事禀報國王。國王於是派車前去收取黃金。但只要國王派去的人一觸碰黃金，並稱―為國王”收集，黃金即變回土塊。因此，黃金只能以本那的名義收取，國王亦賜予本那―多財長者”(Bahudhanaseṭṭhi)的稱號。後來，本那蓋起了新房，並向佛陀與僧團行廣大布施，以此慶祝新居落成。在佛陀作隨喜開示時,本那夫婦與女兒伍答拉皆證得入流果(Sotāpanna)。

~ANA1.262

在此， 

1) 本那和他的妻子均具戒德； 

2) 所施物為如法所得；

3) 布施前、布施時與布施後，他們的心都清淨、無染、歡喜； 

4) 他們都深信業果法則； 

5) 受施者(沙利子尊者)是一位阿拉漢，並剛剛從滅定中出定。由於他已證得阿拉漢道果智，其戒、定、慧皆圓滿。然而，決定性的因素是本那與妻子在某過去生所造下的一個殊勝善業如今成熟來支助他們現在對沙利子尊者的供養——該過去業是親依止緣。由於有合適的條件現前，本那供養沙利子尊者時所生起的意門心路的第一速行心之思在當生即帶來大果報。這就是現法受業195。

我們或許會覺得這個故事難以置信，本那之業的現世果報似乎神奇得近於荒誕。但其實這結果不算什麼。如果我們將此與次生受業——下一生所體驗的業成熟所帶來的果報(第七速行心之思的果報)相比較，現法受業的果報實際上微不足道。為什麼？因為若本那的布施在他命終時(maraṇak‖le)成熟，它將帶來天界的結生，帶給他最為殊勝的天界快樂和極其漫長的天人壽命446；而一地黃金的財富和短促的人壽，與前者完全不可相提並論。本那的布施也可以成熟為後後受業，即下一生之後的某一生所體驗的業(中間五個速行心之思)，那麼，它將在許許多多後續的未來生中產生殊妙的果報，而他作為人時所獲得的一地黃金同樣無法與之相比。

所有上述強大的果報得以生起，都是因為本那在供養沙利子尊者前、供養時與供養後，造下了億萬計的善業。請謹記心運作的方式，在我們所生存的慾界地(k‖m‖vacara-bhūmi)，彈指間便有許多個億萬的心識生滅，其中包括億萬的心路447。這些心路每條都有七個速行心448，每個速行心都有思，由思來造業。如果你能記得這些，就會理解本那如何能完成那麼多的善業，故事也就明白易懂了196。

Story of the Past: The treasurer Gandha, the laborer Bhattabhatika, and the Private Buddha

Once upon a time there lived in Benāres a youth named Gandha, and he was the son of the principal treasurer of the city. When his father died, the king sent for him, and after comforting him, bestowed high honor upon him, giving him the post of treasurer which his father had held before him. From that time on he was known as the treasurer Gandha.

One day the steward of his property opened the door of his strongroom and said to him, “Master, now you are the possessor of all this wealth which once belonged to your father, and of all this wealth which once belonged to your grandfather and to those who went before him.” And when he had so said, he brought out store after store of treasure and showed them to him. The treasurer looked at the stores of treasure and said, “But why did they not take this treasure with them when they went to the other world?” “Master, there are none that can take their treasure with them when they go to the other world. All that men take with them when they die is their works, whether they be good or whether they be evil.”

When the treasurer heard this saying, he thought to himself, “What a piece of folly for them to amass all these treasures and then to go away and leave them! As for me, I will take them with me when I go.” This was the thought that passed through the treasurer’s mind. But instead of saying to himself, “I will give alms;

{3.88} I will render honor to whom honor is due,” he reflected, “I will eat up all this wealth before I go.”

Accordingly he spent a hundred thousand pieces of money in building a bath-house of crystal. At a cost of a hundred thousand pieces of money he had made a bath-seat of crystal. At a cost of a hundred thousand pieces of money he had made a couch whereon to [29.319] sit. At a cost of a hundred thousand pieces of money he had made a bowl for his food. At a cost of a hundred thousand pieces of money he caused to be erected a pavilion over his dining-hall. At a cost of a hundred thousand pieces of money he had made a copper-plated receptacle for his bowl. At a cost of a hundred thousand pieces of money he had a magnificent window built in his house. For his breakfast he spent a thousand pieces of money, and for his evening meal he spent a thousand pieces of money. And for the purpose of providing himself with food at midday on the day of full moon he spent a hundred thousand pieces of money.

On the day when he intended to eat this food, he spent a hundred thousand pieces of money in decorating the city, caused a drum to be beaten and the following proclamation to be made, “Let all behold the manner in which the treasurer Gandha eats his meals.” Straightway the populace assembled, bringing with them beds and couches. And the treasurer Gandha, having first bathed in his bath-house which had cost him a hundred thousand pieces of money, in perfumed water drawn from sixteen vessels, seated himself on his couch which had cost him a hundred thousand pieces of money. Having so done, he opened his magnificent window and displayed himself to view, seated on that couch. And his servants placed his bowl in that copper-plated receptacle and served him with food. In such splendor, surrounded by a company of dancers, did the treasurer Gandha enjoy that feast.

A short time afterwards a certain villager came to the city with a cart filled with firewood and so forth, and for the purpose of sparing himself unnecessary expense found lodging in the house of a friend of his. Now it so happened that it was the day of full moon; {3.89} and on this day men went about the city beating drums and crying out, “Let all behold the splendor in which the treasurer Gandha takes his meals.” The villager’s friend said to him, “Have you ever seen the splendor in which the treasurer Gandha takes his meals?” “No, my friend,” said the villager. “Well then, come, let us go; there is the drum making the rounds of the city; we shall see great splendor and magnificence.” So the city man took the countryman with him, and they went out together. The populace climbed on beds and couches and looked on.

Just then the villager smelt the savor of food and said to the city man, “I feel thirsty for that bowl of rice.” “Friend, do not wish for that; you could never get it.” “Friend, if I do not get it, I shall not [29.320] be able to live any longer.” The city man, unable to restrain the villager, standing in the outer circle of the crowd, cried out thrice with a loud voice, “I bow myself before you, master.” “Who is that?” said the treasurer. “It is I, master.” “What is the matter?” “There is a certain villager here who thirsts for the rice in your bowl. Pray give him just a morsel of rice.” “He cannot have it.” “Friend, did you hear what he said?” “Yes, I heard. If I can have some of the rice, I can live; but if I cannot have it, I shall surely die.”

Thereupon the city man cried out again with a loud voice, “Master, this villager says that if he cannot have some of your rice, he will surely die. Spare his life, I pray you.” “Sirrah, every morsel of rice is worth a hundred pieces of money, two hundred pieces of money. If I give rice to everyone who asks for it, {3.90} what shall I have to eat myself?” “Master, if this villager cannot have some of your rice, he will die. Spare his life, I pray you.” “He cannot have it. However, if it be really true that unless he receives some of the rice he will die, let him work for hire for me for the space of three years. If he will do that, I will let him have the bowl of rice.”

When the villager heard that, he said to his friend, “So be it, friend.” Then he took leave of son and wife, saying to them, “I intend to work for hire for three years in order to obtain this bowl of rice.” And having so said, he entered the treasurer’s house. During his term of service he performed all of his duties most faithfully; whether in the house or in the forest, whether by day or by night, all the duties which fell to him were performed just as they should have been. He became known to all the residents of the city as Food-earner, Bhattabhatika.

When his term of service was completed, the treasurer’s steward said to his master, “Bhattabhatika’s term of service is now completed; it was a difficult task he performed for the space of three years in working for hire; not a single piece of work he undertook was done amiss.” Thereupon the treasurer gave him two thousand pieces of money for his evening meal and a thousand pieces of money for his breakfast, making three thousand pieces of money in all. And he gave orders to all the members of his household, except his own dear wife Cintāmaṇī, to wait on that day upon Bhattabhatika only, saying, “To-day you are to render precisely the same attentions to him as you have been accustomed to render to me.” So saying, he bestowed his own state upon Bhattabhatika.

So Bhattabhatika bathed in the same kind of water as that in [29.321] which the treasurer had been accustomed to bathe, and in the same bath-house, and sat on the treasurer’s bath-seat after his bath, {3.91} and put on the treasurer’s garments, and sat down upon the treasurer’s couch. And the treasurer caused a man to go about the city beating a drum and crying out, “Bhattabhatika worked for hire in the house of the treasurer Gandha for the space of three years, and by so doing obtained for himself a bowl of rice. Let all look upon the splendor and magnificence in which he eats his meal.” The populace climbed beds and couches and looked on. Every place Bhattabhatika looked at quaked and shook; dancers stood in attendance about him; servants brought the bowl of rice to him and set it before him.

When it was time for him to wash his hands, a certain Private Buddha on Mount Gandhamādana arose from a state of trance which had lasted seven days, and considering within himself, “Where shall I go to-day to receive alms?” beheld Bhattabhatika. Then this thought occurred to him, “This man has worked for hire for three years and by so doing has received a bowl of rice; has this man faith or not?” Perceiving that he had faith, the Private Buddha considered further, “Even they that have faith do not always take the trouble to bestow favor; will this man take the trouble to bestow his favor upon me?” Immediately he became aware of the following, “He will surely bestow favor upon me, and by bestowing favor upon me he will earn for himself a rich reward.” So the Private Buddha put on his upper robe, took his bowl in his hand, and soaring through the air, alighted in the midst of the assembly and showed himself standing before his very face.

When Bhattabhatika saw the Private Buddha, he thought to himself, “Because I have not previously bestowed alms, it has been necessary for me to work for hire in the house of another for three years in order to obtain the bowl of rice. This rice which I have just received will keep me for a night and a day; but if I give this to this noble person, it will keep me for countless millions of cycles of time. {3.92} I will give it to this noble person and to none other.” Thereupon Bhattabhatika, who had earned possession of the bowl of rice by working for hire for three years, without so much as putting a morsel of rice in his mouth, suppressed his thirst, took the bowl in his own hands, and went to the Private Buddha and placed the bowl in the hands of another. Then he saluted the Private Buddha with the Five Rests, and taking the bowl in his left hand, with his right hand poured the rice into the bowl of the Private Buddha. When [29.322] half of the rice had been emptied into his bowl, the Private Buddha covered the bowl with his hand. Bhattabhatika, however, said to him, “Reverend Sir, one portion

cannot be divided into two. I ask you not to bestow favor upon me in this present life, but to bestow favor upon me in the life to come. I desire to keep nothing for myself, but to give you all without reserve.” And without keeping back anything at all for himself, he gave all without reserve to the Private Buddha, thereby earning much merit for himself. When he had so done, giving all he possessed, he saluted the Private Buddha again and said to him, “Reverend Sir, all because of this bowl of rice I worked for hire in the house of another for three years and endured much suffering. May happiness alone be my portion henceforth in the various places where I shall be reborn. Grant that I may be a partaker of the same Truth which you have seen.” “So be it,” said the Private Buddha, adding, “May all your desires be granted, even as the wishing-jewel grants them; may all your longings be fulfilled, even as the moon at the full.” And by way of thanksgiving he pronounced the following Stanzas,

May what you seek and wish for quickly be obtained;

May all your longings be fulfilled, even as the moon on full-moon day.

May what you seek and wish for quickly be obtained;

May all your longings be fulfilled, even as the wishing-jewel fulfills them. {3.93}

Then the Private Buddha formed the resolution, “May this multitude stand watching me until I reach Mount Gandhamādana.” Straightway he flew through the air to Gandhamādana, and the multitude stood watching him. When he reached Gandhamādana, he divided the food among five hundred Private Buddhas; each received enough for himself. (The question must not be asked, “How could so small a portion of alms suffice for so many?” There are four Inconceivables, and the Power of a Private Buddha is one of them.) When the multitude saw him dividing the food among the Private Buddhas, they sent up thousands of shouts of applause, insomuch that the noise thereof was like the noise of simultaneous bursts of thunder.

When the treasurer Gandha heard the shouts, he thought to himself, “Bhattabhatika has been unable to endure the splendor and glory which I bestowed upon him. Therefore this multitude has assembled and is making sport of him.” So he sent out men to investigate the matter. The men returned and told the treasurer what had happened, saying, “Master, in like manner may they endure splendor [29.323] and glory.” When the treasurer heard this, his body was suffused with the five sorts of joy. Said he, “Oh, what a laborious task it was that this man performed! And to think that during all the time that I enjoyed this splendor and glory I should never have taken the trouble to give anything!”

Book X. The Rod or Punishment, Daṇḍa Vagga - 524

So he summoned Bhattabhatika and asked him, “Is the report true that you have done this and that?” “Yes, master.” “Well! take these thousand pieces of money and make over to me the merit that you have earned by bestowing this gift.” Bhattabhatika did so, and the treasurer divided all of his possessions into two parts and gave Bhattabhatika one of the portions.

(There are four Attainments: Attainment of Substance, Attainment of Requisites, Attainment of Consciousness, and Attainment of Extraordinary Power. {3.94} For example, an Arahat, or a person who has attained the Fruit of the Third Path, after he has arisen from a Trance of Cessation, is a worthy recipient of offerings. Attainment of Substance means acquisition of substance by such a person. By Attainment of Requisites is meant acquisition of requisites by righteous living and just dealing. By Attainment of Consciousness is meant a state of consciousness resulting from knowledge and associated with feelings of joy. It proceeds from the giving of alms in the three divisions of time: past, present, and future. Attainment of Extraordinary Power means acquisition of the state of a worthy recipient of offerings, after he has arisen from trance. Now this Arahat, this Private Buddha, deserved to receive offerings from Bhattabhatika, and the requisites the latter received by working for hire were the natural result of his righteousness. The Attainment of Consciousness was the result of a consciousness purified in the three divisions of time. The Private Buddha, as soon as he arose from trance, manifested the Attainment of Extraordinary Power. Thus arise the four Attainments; and through their supernatural power, even in this present life, men obtain splendor and glory. Therefore it was that Bhattabhatika received splendor and glory at the hands of the treasurer.)

Some time later, the king, hearing what Bhattabhatika had done, sent for him, gave him a thousand pieces of money in exchange for his bowl, bestowed rich treasure upon him, and gave him the post of treasurer. Thus he came to be called Treasurer Bhattabhatika.

Bhattabhatika became warm friends with the treasurer Gandha [29.324] and ate with him and drank with him and slept with him. Having lived out his allotted term of life, he passed from that existence and was reborn in the World of the Gods. After enjoying celestial bliss in the World of the Gods for the space of an interval between two Buddhas, he obtained a new existence in the dispensation of this present Buddha in the city Sāvatthi in the household of a supporter of the Elder Sāriputta. {3.95}

~DhpA 10-11

大蓮花獨覺佛的畫作

在咖沙巴佛的教法時期843，他是一名比庫。在那之前，他已經為證悟獨覺佛果累積巴拉密長達兩個不可數又十萬劫；這一生，作為比庫，他又繼續培育這樣的巴拉密約達兩萬年。他的一個善業成熟為令生業，使他再生於巴拉納西為富家之子。後來他也成為了富翁，卻在那一生犯下邪淫。命終時，一個―邪淫業”作為令生業帶來了地獄的結生。當他最終從地獄逃脫時，一個善的後後受業成熟為令生業使他再生為一名富家女。

在母胎時，由於邪淫業作為不善阻礙業發揮效力，她與母親都經受了大量火燒般的折磨，那種痛苦她畢生難忘。再者，儘管善業帶給她美貌，由於邪淫業的障礙，她總是討人嫌，甚至連親生父母都不喜歡她。後來，她出嫁了，邪淫業再次成熟為阻礙業，所以即便她才貌雙全又能吃苦耐勞，她的丈夫還是討厭她，完全不把她放在心上。親愛的讀者，請時刻牢記這個故事，她所經受的煎熬正是那些邪淫行為的受害者所承受過的痛苦。

由於討厭她，有一天她的丈夫甚至帶著另一個女人去集市。她流著淚對丈夫說：―一個女人，即便她是轉輪王之女，也還是為了取悅丈夫而活。你所做的讓我心都碎了。要是你不願意照顧我，就請送我回娘家吧。但如果你還愛我，就應當關心我，不應該這樣對待我。 ”她懇求丈夫帶她到集市去，他便吩咐她做好準備。她準備妥當，然而在節日當天，她卻獲悉丈夫已經到集市去了。於是她帶上備好的飲食，在僕人的陪同下跟隨前往。途中，她遇到了一位剛從滅定(nirodha-sam‖patti)844出定的獨覺佛。 她下車後取過獨覺佛的缽，裝滿食物並供養給他。當獨覺佛接過後，她手握一束蓮花發了五個願，描繪出自己未來的形象： ―尊者，

1)願我未來每一生皆化生於蓮花！

 2)願我未來每一生皆膚色如蓮花！

3)願我未來每一生皆為男子！

4)願每一個見到我的人都愛我如愛此蓮花！

5)願我能了知您所了知的法！ ”

 為什麼她會發這些願呢？因為她飽受住胎之苦，所以她希望能在蓮花中化生；因為她非常喜愛蓮花的顏色，所以她希望膚色如蓮花；因為身為女人帶給她許多苦痛，所以她希望成為男人；因為沒有人喜歡她，甚至父母也是如此，所以她希望每個見到她的人都喜愛她；最後，因為她已累積充足的巴拉密而成為獨覺佛，所以她有強烈的願望要證悟獨覺佛果。就這樣，她在輪迴的畫布上繪出了一個完美男人的形象，毫髮無缺。她布施的善業作為現法受業中止了成熟為阻礙業之邪淫業„的果報‟，並產生了它自己的果報。

她的丈夫忽然記起了她，派人來召喚她。從那時起，不僅她的丈夫喜愛她，所有人都對她喜愛有加。她布施的善業也成熟為次生受業，帶給她天子的結生——化生於天界的蓮花中，名為大蓮花。他屢屢再生於諸天界，有時為高等天人，有時為低等天人。在沙咖天帝的建議下，他最後一生生在巴拉納西，化生於御苑池塘的蓮花里。王后沒有子女，她見到池中的蓮花，摘下時卻發現裡面有個孩子，如同在寶匣中一般。她收養了這個孩子，並在極其奢華的環境中養育他。他人見人愛。國王宣布，任何后宮女眷，能餵養嬰兒大蓮花王子者將得一千錢幣。由此，宮中有許多享樂供他受用，兩萬名女子服侍他、令他愉悅。大蓮花王子生於王族是他―供養獨覺佛之業”的其中之一作為令生業起作用，而所有這種種享樂則是具同一性的業作為支持業在起作用。 在王子大約十三歲的時候，他開始對所有這些享樂感到厭倦，因為他證悟獨覺佛果的巴拉密已經成熟，即將帶來果報。

有一天，他正在王宮門外玩耍時見到了一位獨覺佛。王子提醒他不要進入宮內，因為任何人進去後都會被逼著吃喝，獨覺佛便轉身離開了。過後，王子感到後悔，不知道這是否冒犯了獨覺佛。於是他騎著象前往獨覺佛的住處，想請求他原諒。到了住處附近，他從象背下來，徒步而行。離住處更近了，他打發隨從離開，獨自繼續前往。他發現獨覺佛的小屋空無一人，便坐下修觀並證得獨覺佛果，滅盡諸漏，成就了無時的心解脫。這就是業的運作。

正因為業如此運作，佛陀在《第二皮帶束縛經》中反復強調845： “因此，諸比庫，應時常省察自心：‘長久以來，此心被貪、嗔、痴所污染。’ “諸比庫，由於心的煩惱，有情被污染；由於心的清淨，有情被淨化。 ”

下面是茉莉公主(Suman‖，也譯為―善意”)所繪出的形象846。

~ApA.1.95

佛陀時代，大迦葉尊者，以神通（天眼智）觀察出迦伽跋利耶很有道德，但一貧如洗；為了使他家發財致富，便入 滅盡定 七天七夜。

七日後出定，便前往迦伽跋利耶的家門前托缽乞討，他的妻子毫不猶豫地將原為丈夫煮的無鹽而酸的粥，全部倒進大迦葉尊者的缽中。

大迦葉尊者將此粥全部供養給佛；佛又將此粥以神通力變現給所有比丘眾，令一切大比丘眾都得飽滿。僅過了七日，迦伽跋利耶因挖田而得金變為大富翁長者。

故事出自覺音尊者 《清净道論》第十二  说神变品 

（義註：當時全知的Anomadassī善見佛出現於世，他爲了幫助Sārada （舍利佛尊者的前身）和他的弟子·得到利益，便獨自騰空來到他們那裏）

-Sārada以許多不同的美言來讚美善見佛。他當時因爲見到大人相，懷疑眼前的就是一位佛陀。看到千輪長在他的脚上後，Sārada確認了。

-Sārada 帶來了掃把來為了佛陀打掃、準備了八朵花來禮敬佛陀

-接著以許多偈來讚嘆佛陀的智慧無人能及、深不可測

（義注：當時弟子們帶來了許多美味的生果回來，見到正在坐著的佛陀和Sārada，竟然說在這世上無人能及Sārada 。後者聽後當然叫弟子不要這樣說了佛陀才是世上最優。

他叫弟子準備上妙的供物給佛陀，然後自己親手供養，天神也伺機放營養液進佛陀的鉢中。Sārada 之後濾了點水，也供給佛陀。

佛陀和他們説了讓人難忘的話，然後讓兩位上首弟子和十萬位阿羅漢僧團也來到。

Sārada於是命令學生們也帶來花，造成花座供給僧。僧團接受後，佛陀便入滅盡定以讓他們得到大果。其他比丘也一起入滅盡定七天。在此期間Sārada一直持著傘護持佛陀，其他弟子也圍繞著保持合掌姿勢。

七日後，僧團從滅盡定出來，佛陀叫首席弟子Nisabhā長老對他們所供的花座作隨喜感謝、説法，也叫第二弟子Anoma向他們説法。經過他們兩位的説法，大衆仍未完全掌握佛法。佛陀親自出馬説法後，所有人除了Sārada之外都證得阿羅漢果。

‘佛陀說’來吧，比丘們’ ，就在那時，本來為Sārada弟子的隱士們都具足八種要具、像是60隨年長的比丘

Sārada 爲何取不到任何道果？因爲他一直在羡慕、想著，希望未來能像Nisabhā長老一樣能成爲首席弟子。他於是走來向佛陀發願 ）

-這時善見佛顯現微笑。當時Varuṇa尊者是佛陀的侍者，他見到便問是什麽因緣讓佛陀笑，因為佛陀不會無因而笑的。

-佛陀便預告，他將要說關於眼前這位獻花、讚美自己智慧的Sārada。

-來自十個世界的天神都來到佛陀那裏聼。

-佛陀說，敬奉佛陀的Sārada會得到以下果報

1. 四軍常追隨他—象、士兵、戰車、馬

2. 6萬種樂器常侍奉他

3. 一萬六千個可意的女人會常侍奉他

4. 會投生到天界十萬個大劫

5. 做轉輪王1000次

6. 做天帝 1000次

7. 無數次做地方的國王

8. 成爲釋迦牟尼佛的上首弟子

-佛陀詳細説明了他的最後一世

1. 他會抛棄8億資產 （1 koti=1千萬。這裏是80 koti）然後尋找寂靜

2. 會叫做舍利佛

3. 獲得完滿的智慧滿足衆生

（義注：聼了佛陀的預言後，Sārada便去找他的朋友Sirivād̄dhana，告知他剛才發生的事。他請Sirivād̄dhana也發願未來在釋迦牟尼佛時代成爲第二大弟子。他便準備房舍邀請佛陀、僧團和他的好友接受七日大供養，也佈施了衣物給他們，最後發願。佛陀亦為他授記。他死後往生欲界天）

- Sārada則（義注：修四梵住）而往生梵天

慈愛的蘇菩帝尊者

蘇菩帝尊者(Subhūti，須菩提)就是友善帶來端莊的範例。

在勝蓮花佛(Buddha Padumuttara，蓮華勝佛)的教法時期，他生在一個富有的家庭，名為難德(Nanda，難陀)。後來，他成為了一名隱士，是四萬四千名隱士(Isi，大仙)721的首領。他們住在一座大山附近的森林中，培育起禪定並全都成為了精通八定與五種世間神通者722。

有一天，佛陀與十萬名阿拉漢乘空而至，前來探訪他們。隱士們喜出望外，他們運用神通，在數分鐘內採集鮮花並遍撒於坐處，好讓客人們安坐其上。佛陀與其他阿拉漢就座後，即進入名法與心生色法暫時中斷的滅定(nirodha-sam‖patti)723。此後七天，難德立於佛後，手舉鮮花做成的華蓋遮護著佛陀。各位請看，他是多麼地有毅力！他一直在累積善業，連續七天紋絲不動！不躺臥、不進食、不上廁所，他的心全然專注。只因他精通八定與五種世間神通，這才可能實現。就這樣，心無旁騖，整整七天難德手舉鮮花做成的華蓋立於佛後。你可以嘗試想像一下，有多少的善業在這七天裡生起。彈指間就有億萬的善意門心路生滅，每條心路的七個速行心都有思，而思即是業。由此，我們便能理解，難德意門心路中所生起的善業多得不可計數。難德心路所造下的業是欲界善法。七個速行心當中最強的是中間五個——它們是後後受業，將能在次生之後、直至般涅槃之前的任何未來生中被體驗。這樣的業能長久地在欲界帶來最殊妙的果報。

當佛陀與其他阿拉漢從滅定中出定時，這是供養他們的最佳時機724。隱士們供養佛陀與僧眾在林中如法採得的果實和鮮花。然後，佛陀讓一位精於慈心禪那(metta-jjh‖na)及善於應供的比庫作隨喜開示(anumodan‖)725。在開示結束時，除難德外所有隱士都成為了阿拉漢。為什麼？由於難德全心專注於那位說法比庫的卓越特質，他並沒有證得任何聖道(Magga)聖果(Phala)。當他得知那位比庫的卓越特質後，難德決意他也應獲得同樣的成就。他的決意伴隨有五種因素：

 1) 他的戒行已得到淨化而如珍珠般閃耀，並伴有八定和諸神通；

 2) 他的布施物是如法所得；

3) 他的禪定已鎮伏貪、嗔、慢等煩惱，因此他的心在布施前、布施時和布施後皆明淨無染，他亦不求佛陀與僧眾的任何回報；

 4) 由於擁有天眼神通，他已清楚看到且明了業的運作，也就是說他深信此業將有大果報；

 5) 受施者是無上的福田，因為他們全都是阿拉漢，且還有一位是佛陀。再者，行布施時他們剛從滅定中出定，正是最佳時機。具足了這些因素，難德的志願必定能實現。確實，勝蓮花佛預言：難德將在果德瑪佛座下成為精於慈心禪那且善於應供的比庫。

儘管難德對佛陀深具信心，卻因為太依戀隱士的生活，而不能出家成為比庫。不過他仍時常見佛聞法，在佛陀的指導下修習止與觀。他尤其註重慈心禪那，並以此為基礎修習觀禪直至行舍智726。由於精於禪定，他能保持禪那至臨終之時，這意味著他的一個禪那業成為重業並作為令生業帶來了梵天界的結生727

~ANA1.201-202

For one day Elder Kassapa the Great arose from a Trance of Cessation which had lasted seven days and started out with the intention of making an unbroken round for alms in Rājagaha. At the same time five hundred pink-footed nymphs who were the wives of Sakka king of gods roused themselves and prepared five hundred portions of alms, intending to give those alms to the Elder. Taking their alms, they halted on the road and said to the Elder, “Reverend Sir, accept these alms; do us a favor.” The Elder replied, “Begone, all of you. I intend to bestow my favor on the poor.” “Reverend Sir, do not destroy us; do us a favor.” But the Elder knew them and refused them again. {1.424} When they still showed unwillingness to depart and renewed their request, he said, “You do not know your place. Begone!” So saying, he snapped his fingers at them.

When the nymphs heard the Elder snap his fingers, they were unable to retain their composure, and not daring to remain where they were, took flight and returned once more to the World of the Gods. Said Sakka, “Where have you been?” “Sire, we went out, saying to ourselves, ‘We will give alms to this Elder who has just arisen from trance.’ ” “But did you succeed in giving your alms or not?” “He refused to accept our alms.” “What did he say?” “He said, ‘I intend to bestow my favor on the poor.’ ” “In what way did you go?” “In this way, Sire.” “Why should the likes of you seek to bestow alms on the Elder?” asked Sakka.

Sakka himself desired to give alms to the Elder. So he disguised himself as an old weaver worn out by old age, an old man with broken teeth, gray hair, and a bent and broken body. And transforming Wellborn the celestial nymph into just such an old woman, and creating by supernatural power a weavers’ lane, he sat spinning out thread. The Elder went towards the city, thinking to himself, “I will bestow favor on poor folk.” And seeing this street outside of the city, he looked all about and noticed those two persons. At that moment Sakka was spinning out the thread and Wellborn was feeding a [29.87] shuttle. The Elder thought tohimself, “These two persons are doing manual labor in old age; there are doubtless no persons in this city poorer than these two. {1.425} If they will give me but a ladleful, I will accept it and bestow my favor upon them.” Accordingly he went towards them.

When Sakka saw them approaching, he said to Wellborn, “My lady, my noble Elder approaches hither. Pretend not to see him; be silent; sit down. In an instant we shall deceive him and give him alms.” The Elder approached and stood at the door of the house. But they pretended not to see him, continued their work as if nothing had happened, and bided their time. Then said Sakka, “Methinks an Elder stands at the door of the house. Just go find out.” Said Wellborn, “My lord, you go find out yourself.”

Sakka went out of the house, saluted the Elder with the Five Rests, placed both hands on his knees, and wept. Then, straightening himself up, he said, “Which Elder are you?” Then, drawing back a little, he said, “My eyes are grown dim.” Then, placing his hand on his forehead, he looked up and said, “Alas! alas! it is a long, long time since our Elder Kassapa the Great has come to the door of my hut. Is there anything in the house?”

Wellborn pretended to be somewhat embarrassed, but immediately answered, “Yes, husband, there is.” Sakka took the Elder’s bowl, saying, “Reverend Sir, consider not whether the food be coarse or fine, but be gracious to us.” The Elder gave the bowl, thinking,“It matters not whether they give me pot-herb or a fistful of rice-dust, I will accept it and bestow my favor upon them.” {1.426} Sakka went into the house, took boiled rice from the rice-jar, filled the bowl, and placed it in the Elder’s hand.

Straightway that portion of alms, richly flavored with all manner of sauces and curries, filled the whole city of Rājagaha with its fragrance. The Elder thought to himself, “This man is weak, but his alms are as powerful as the food of Sakka. Who can he be?” Perceiving that it was Sakka, he said, “You have done a grievous wrong in depriving poor folk of the opportunity to acquire merit. By bestowing alms on me to-day, any poor man soever might obtain the post of commander-in-chief or the post of treasurer.” “Is there any man poorer than I, Reverend Sir?” “How do you come to be poor, enjoying as you do splendor of dominion in the World of the Gods?”

“Reverend Sir, this is the explanation. Before the Buddha appeared in the world I performed works of merit. When the Buddha [29.88] appeared in the world,three deities of equal rank were reborn who, by the performance of works of merit, possessed greater glory than I, When these deities say in my presence, ‘Let us make holiday,’ and take female slaves {1.427} and go down into the street, I take to my heels and enter my house. The glory from their persons overspreads my person, but the glory from my person does not overspread their persons. Who, Reverend Sir, is poorer than I?” “If this be true, henceforth do not attempt to deceive me by giving alms to me.” “Have I acquired merit, or have I not acquired merit, by giving alms to you through deception?” “You have acquired merit, brother.” “If this be true, Reverend Sir, it is my bounden duty to perform works of merit.” So saying, Sakka saluted the Elder, and accompanied by Wellborn, walked sunwise about the Elder. Then, flying up into the air, he breathed forth the following Solemn Utterance:

Oh, almsgiving, the perfection of almsgiving.

Well bestowed on Kassapa!

DhpA.4-10

觅寂 2015年10月11日

在马来西亚法悦林随喜开示的讲稿

各位居士：大家早！

今天我们想要来讲述有关阿那律尊者的故事。

2014年1月1日我们曾经跟大家讲述了阿那律尊者与跋迪雅尊者等人的出家修行因缘。

今天我们想要来讲述关于阿那律尊者的其他故事。

在释迦族当中，有大名（Mahānāma）及阿那律（Anuruddha sakka）两兄弟。弟弟阿那律较为软弱，过着奢华的生活。当时，哥哥大名心想：「现在释迦族有很多著名的年青男子跟随世尊出家，而我们家里还没有人出家。我和阿那律当中，应当有一个人出家。」于是就前往阿那律那里，对他说：「阿那律贤弟，现在释迦族有很多著名的年青男子跟随世尊出家，而我们家里还没有人出家。不是你出家，就是我应当出家。」

阿那律回答说：「我柔弱，我无法出家，您出家吧！」

于是大名就向阿那律讲述了维持家业要做的工作，阿那律听了并知道这些工作是没完没了的之后，就表明由哥哥大名来维持家业，他自己宁愿去出家。

经过一番向他母亲请求出家的过程，后来阿那律和跋迪雅释迦王、阿难、跋古、金米拉、提婆达多及剃发师优波离七人（Bhaddiyo ca sakyarājā Anuruddho ca Ānando ca Bhagu ca Kimilo ca Devadatto ca, Upālikappakena sattamā）一起来到佛陀那里请求出家。

出家后，跋迪雅尊者就在三个月的雨安居期间证得了三明，阿那律尊者获得天眼通，阿难尊者证得入流果，提婆达多获得凡夫的神通（āyasmā Bhaddiyo teneva antaravassena tisso vijjā sacchākāsi. Āyasmā Anuruddho dibbacakkhuṃ uppādesi. Āyasmā Ānando sotāpattiphalaṃ sacchākāsi. Devadatto pothujjanikaṃ iddhiṃ abhinipphādesi.）。

在《增支部‧一法集》里提到：

「诸比丘，在我的比丘弟子当中，天眼第一者，即是阿那律（Etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dibbacakkhukānaṃ yadidaṃ Anuruddho.）。」

阿那律尊者是我们乔达摩佛的教法当中，天眼第一的比丘弟子。据说，阿那律尊者除了在用餐的时间外，无论在托钵集食等等各种活动，他都会修习光明遍并以天眼来观察有情众生。由于他特别精通于天眼通的五种自在，而且几乎不分昼夜都会运用其天眼来观察有情众生，因此，他获得了天眼第一比丘的头衔。

现在我们先来讲述阿那律尊者过去世的因缘。

在胜莲花佛时代发愿修福

过去十万劫前，在胜莲花佛（Padumuttara Buddha）的教法期间，阿那律尊者的前身出生在一户大富长者家里。

有一天下午，这位大富长者子与群众一起来到寺院听闻胜莲花佛开示佛法。他礼敬了佛陀后，站在一旁专心地听闻胜莲花佛开示佛法。佛陀依次地开示佛法，接着胜莲花佛宣布一位比丘为在他的教法中天眼第一的比丘。

这个善男子听到了之后，心想：「这位比丘实在伟大啊！佛陀亲自宣布他是天眼第一的比丘。希望在未来的佛陀教化期间，我也能获得天眼第一的头衔。」在佛陀开示结束时，这个善男子就来到佛陀面前，邀请佛陀及僧团接受他明天的供养。这个善男子回到家里准备各种美味的饮食。隔天，他对以佛陀为首的比丘僧团做了大供养。做了大供养后，他思惟：「今天我所做的大供养还不够大，无法圆满我的愿望。」于是他连续对以佛陀为首的僧团做了七天的大供养。

在第七天做了供养，僧团用餐结束时，他也供养了佛陀与比丘僧团精美、柔细的布料，并对佛陀说：「尊者，我这七天所做的供养并不是为了投生天界或人间的成就，而是希望就如在七天之前被您授与天眼第一的那位比丘一般，愿我在未来佛陀的教法期间，也能成为天眼第一的比丘。」说完后，他把头俯倒在佛陀的双足跟前。

听到这个良家之子所发的愿，胜莲花佛心想：「这个良家之子所做的大增上行是否能圆满他的愿望呢？」然后以未来分智来观察，并知道是可以成就的。

当时，胜莲花佛以佛眼见到：「在未来的十万劫之后，有一尊名为乔达摩的佛陀将出现世间，那时这个良家之子将可以圆满他的愿望。」因此，就为他授记说：「良家之子，在未来的十万劫之后，有一尊名为乔达摩的佛陀将出现世间，那时你的名字叫阿那律，你将成为他教法中天眼第一的比丘。」胜莲花佛为他如此授记并做了随喜的佛法开示后，在比丘僧团的伴随下，回到寺院。

在胜莲花佛住世期间，这位大富长者子不舍善业，护持着胜莲花佛与僧团。胜莲花佛涅槃后，在七由旬高的黄金舍利塔完成后，他来到比丘僧团那里，询问僧团说：「尊者，获得天眼的前行是什么？」

僧团的长老告诉他：「近事男（upāsaka），供养灯明是最适合的。」

他说：「善哉（sādhu）！尊者，我将照着如此做。」

于是他搬来一千棵树木，点了千盏油灯；接着再搬来一千棵比较小的树木，点了千盏油灯；接着再搬来一千棵更小的树木，点了千盏油灯。如此他在佛陀舍利塔前所供养的油灯不计其数。

供养迦叶佛的舍利塔稣油灯

这位大富长者终生造了善业，死后在天界与人间善趣流转轮回，经过了十万劫的时间。在迦叶佛（Kassapa）时代，他投生在波罗奈城（Bārāṇasī）的一户大富长者家里。

迦叶佛涅槃后，在一由旬高的舍利塔完成后，他派人做了很多铜碗，在铜碗里装满了精纯的稣油，并在每一个铜碗的中央放入一块糖块，接着放上灯心，摆满佛陀舍利塔的四周，然后点亮它们；他也在佛塔的周围摆满了铜碗，装满了稣油，把各个铜碗里的灯心碰触在一起，然后点亮它们。他自己把一个最大的铜盆装满了精纯的稣油，在铜盆的周围放了一千根灯心，铜盆的中央用一条布片卷做灯心，把这千灯盆点亮后，顶在自己的头上，整夜绕着一由旬高的舍利塔。如此终生造了善业，死后投生天界。

供养独觉佛而获得福报

后来，在空无佛陀出现世间的时期，阿那律尊者的前身投生在波罗奈城（Bārāṇasī）的一户贫穷人家里，名叫安那跋拉（Annabhāra ,食物搬运者）。长大后为须摩那（Sumana）大富长者工作来维生。须摩那大富长者每天都会在家门口对穷人、旅客和乞丐做大布施。

有一天，有一位名叫伍巴利搭（Upariṭṭha）的独觉佛在醉香山（Gandhamādana）入了灭尽定；从灭尽定出定后，伍巴利搭独觉佛观察：「今天我要去摄益谁呢？」他见到安那跋拉（Annabhāra）出现在自己的视域里。诸独觉佛（辟支佛）对贫苦的人是很悲愍的。于是他想说：「今天我应该去摄益安那跋拉。」他再观察后，知道安那跋拉现在将要从森林回到自己的家。于是，伍巴利搭独觉佛拿着衣钵从醉香山以神通飞上空中，来到安那跋拉所要经过的村门口，站在他的面前。

安那跋拉看到伍巴利搭独觉佛手上拿着空钵，礼敬了之后，问说：「尊者，您是否已经得到食物了呢？」

独觉佛向他说还没有。安那跋拉心想：「自己将有获得大福德的机会了！」于是安那跋拉向伍巴利搭独觉佛说：「尊者，请您在这里稍等一下！」

于是安那跋拉迅速地回到自己的家里，问他的妻子说：「贤妻，我们家里有什么现成的食物吗？」

他的妻子回答说：「有的，贤夫。」

于是安那跋拉再赶快回到伍巴利搭独觉佛那里，把独觉佛请到自己的家里。

安那跋拉对他的妻子说：「贤妻，由于过去我们没有造善业，所以今生会如此贫穷。有时候我们想要做布施，但没有可布施的物品；有时候我们有可布施的物品，但没有接受布施的人。今天我们不但有伍巴利搭独觉佛可以接受布施，而且我们也有可布施的物品。贤妻，来！我们一起把食物放到他的钵里吧！」

安那跋拉的妻子想说：「我的丈夫把他那份食物供养出去，我也应该把我这份食物供养出来！」于是她把食物放到伍巴利搭独觉佛的钵里。

安那跋拉供养了食物之后，发愿说：「尊者，愿我们能脱离困苦的生活！」

伍巴利搭独觉佛祝愿说：「祝你们的愿望得以实现！祝你们得大福报！」

安那跋拉把自己的上衣铺在地上，邀请独觉佛说：「尊者，请您坐在这里用餐吧！」

伍巴利搭独觉佛坐下之后，省察食物的九种厌恶想，然后开始用餐。伍巴利搭独觉佛用完餐后，安那跋拉把他的钵拿去洗。

食物的九种厌恶想即是：

1.前往（gamana）—前往托钵集食；2.寻求（pariyesana）—寻求饮食；3.受用（paribhoga）—食用；4.流出物（āsaya）—分泌出来的浓、血、胆汁等物；5. 贮藏（nidhāna）—刚吃的食物流到胃里；6.未消化（aparipakka）；7. 已消化（paripakka）；8.果（phala）及流出（nissanda）—排泄；9.涂（sammakkhana）—弄脏、污秽。

伍巴利搭独觉佛用完餐后，以：「

Icchitaṃ patthitaṃ tuyhaṃ, sabbameva samijjhatu;

Sabbe pūrentu saṅkappā, cando pannaraso yathā.

祝你所想所愿的，一切都能得成就！

愿满一切诸愿望，犹如十五的满月！

（May all your desires and longings be realized. Just as the bright, round moon of the waxing fortnight is full, even so may all your right plans be successful!）」

这首偈颂来随喜祝愿。然后从路上走了回去。

住在须摩那（Sumana）大富长者家里伞盖的女神看到了这一情景后，说出：「哇，供养伍巴利搭独觉佛实在是善建立的最上布施啊！」说了三次善哉（ sādhu）。

须摩那大富长者以为这个女神是在赞叹自己今天所做的布施，就对女神说：「这么久以来我做了的那么多的布施，难道平常在我做布施时您都没有看到吗？」

女神回答说：「我并不是在赞叹（善哉,sādhu）你所做的布施，我是在赞叹安那跋拉以净信、欢喜的心对伍巴利搭独觉佛所做的布施。」

须摩那大富长者心想：「这实在是不可思议啊！虽然我做了这么久的布施，都得不到天神的赞叹，而帮我工作依靠我来生活贫穷的安那跋拉在得到了适当的接受者，只布施了一次食物就得到天神的赞叹。我应当出一些钱把这功德给买下来才好。」

因此，须摩那大富长者就把安那跋拉叫过来，问他说：「安那跋拉，你今天有对谁做了布施吗？」

安那跋拉回答说：「有的，老爷，我把自己的那份食物供养给伍巴利搭独觉佛。」

须摩那大富长者拿出一个大钱（kahāpaṇa），出价要向他买功德，但安那跋拉不肯卖。接着须摩那大富长者一直抬高价钱，直到一千个大钱。

安那跋拉说：「老爷，即使一千个大钱我也不肯卖。」

须摩那大富长者再度劝安那跋拉说：「如果你无法把布施的功德卖给我的话，就拿着这一千个大钱（kahāpaṇa）吧！请你把布施的功德分享给我！」

由于须摩那大富长者是他自己的老板，安那跋拉就说：「老爷，我所做的功德是不是可以分享给别人，我是不了解的，如果问了伍巴利搭独觉佛，他说我的功德可以与人分享的话，我才能分享给您啊！」

于是安那跋拉就来到伍巴利搭独觉佛那里，问他说：「尊者，须摩那大富长者出价一千个大钱请求我把供养您的功德分享给他，到底我的功德是可以分享给人，还是不可以分享给人呢？」

伍巴利搭独觉佛回答说：「智者，我将给你做一个譬喻：譬如在有一百户人家的村庄，只有一户人的家里点着油灯，如果其他九十九户人家各自拿着沾了油的灯心来这户人家点燃他们的油灯，原本这家的油灯会不会因为被借了火来点灯而丧失了自己的光明呢？」

安那跋拉回答说：「尊者，原本这家油灯的光明还会继续照亮着的。」

伍巴利搭独觉佛说：「智者，同样的道理，当一个人布施了一匙的粥或一勺的食物，无论他自己把所做的功德分享给一百个人或一千个人，他的福德只会增加，是不会减少的。你自己做了一份布施食物的功德，如果你把功德分享须摩那大富长者的话，就会有两份布施食物的功德了，一份是你的功德，一份是须摩那大富长者的功德。」

伍巴利搭独觉佛所用的这个譬喻非常的好！有些人会想说：我做了布施的功德，如果我把功德分享别人的话，就会没有功德了。其实无论你把所做的功德分享给多少人，你的功德是不会因为分享给别人而耗尽或减少的，请不要吝啬把功德分享给别人！由于你的善业是由你做布施时的善思（善意志）而造下的，这善业就潜藏在你的名色相续流当中，你的善业会一直跟着你的，请不要担心会消失不见！因此，我们不但要经常把所做的善业分享给他人，而且也应该常常随喜他人所造的善业，如此一来，我们的善业就能不断地增长了。

安那跋拉礼敬了伍巴利搭独觉佛后，就来到须摩那大富长者那里，向他说：「老爷，我把所做布施食物的功德与您分享。」

须摩那大富长者说：「安那跋拉，这一千个大钱你就拿去吧！」

安那跋拉说：「老爷，我做布施食物的功德是不卖的。我是以信心和欢喜心与您分享功德的。」

须摩那大富长者说：「安那跋拉，如果你是以信心和欢喜心把功德分享给我的话，我就给你这一千个大钱来表达对你所做功德的敬意吧！安那跋拉，你就把钱拿去吧！」

安那跋拉说：「老爷，既然如此，我就顺着您的意吧！」就接受了须摩那大富长者的一千个大钱。

须摩那大富长者说：「安那跋拉，从拿了这一千个大钱之后，你就不用再亲手为我工作了，你可以拿这些钱在大街旁盖起你们的房子，如果你有什么需要的话，尽管来我家向我拿就好了。」

安那跋拉供养从灭尽定出定的伍巴利搭独觉佛当天就获得了供养的果报。

在《殊胜义注》与《法句注》 里提到具备四种条件的布施可以在今生带来善报：

1.所布施的物品是如法获得的（paccayānaṃ dhammikatā,资具如法性）；

2.对布施具有信心与具备三种思缘（cetanāmahattaṃ,大思；即布施前、布施时、布施后欢喜）；

3.接受者是已经证得阿罗汉或不还的圣者（vatthusampatti,对象成就）；

4.接受者刚从灭尽定出定（guṇātirekata,超德性）。

能在当生产生果报的业称为现法受业（diṭṭhadhamma vedanīya kamma）。如果这些条件具足，第一个速行心的思就能在当生结成果报。

《增支部注》说：「供养从灭尽定出定的独觉佛只在当天获得供养的果报（Nirodhasamāpattito vuṭṭhitapaccekabuddhassa dinnapiṇḍapāto nāma taṃdivasameva vipākaṃ deti.）。」

大家看到这段话，不要误以为说：供养从灭尽定出定的独觉佛只会在当天获得供养的果报，来世不会得到善报。其实这句是在强调第一个速行心的善思在当生所结成的果报而说的；如果布施者在布施时也生起第二到第七个速行心的善思，当然可以在来世得到善报。

由于供养从灭尽定出定的独觉佛只在当天获得供养的果报，因此当天须摩那大富长者就带着安那跋拉到王宫去见国王。

由于安那跋拉的福德，当国王看到安那跋拉时，并没有看须摩那大富长者，而只是盯着安那跋拉一直看。

须摩那大富长者问国王说：「大王，为什么您盯着这个人一直看呢？」

国王回答说：「过去我没有看过这个人。」

须摩那大富长者说：「大王，这个人是值得您看的。」

国王问说：「这个人有什么功德值得我看呢？」

须摩那大富长者回答说：「大王，这个人今天把自己要吃的那份食物供养给伍巴利搭独觉佛，而且从我的手中接受了一千个大钱。」

国王问说：「这个人叫什么名字？」

须摩那大富长者回答说：「大王，这个人名叫安那跋拉。」

国王说：「既然这样，他也应该从我的手中获得一千个大钱。我也给他一些钱来表达敬意。」于是就给了他一千个大钱。

后来，国王命令部下为安那跋拉盖新家。当国王的部下在整地挖地基的时候，挖到了一瓮瓮瓶颈相连的宝藏。于是就去向国王报告，国王命令他们把这些宝藏挖出来。当他们在挖时，这些瓮子越挖越往下沉。于是他们再回去向国王报告，国王要他们在挖时以安那跋拉的名义来挖，结果这些装宝藏的瓮子一个接一个被挖了出来，这些瓮子叠起来好像大蘑菇形一般。

国王的部下把这些财物运载到王宫堆成一大堆。国王召集大臣，问他们说：「在这座波罗奈城里有没有人的财产比这些还多呢？」

大臣们回答说：「没有，大王。」

于是国王就把安那跋拉立为财务官，并当天封他为大富长老的头衔。

从此之后，安那跋拉终生造作善业，死后投生天界。

长久的人天生死流转后，在我们的佛陀出现世间的时代，他投生在迦毗罗卫城释迦族阿弥陀饭（Amittodana）王的家里。在取名的那天，家人给他取为阿那律（Anuruddha）。阿那律是我们佛陀叔叔的儿子，也就是我们佛陀的堂弟。

由于时间的关系，今天我们只能讲到这里，关于阿那律尊者的后半段故事，下次我们再继续讲述。

祝大家平安快乐！

祝大家早证涅槃！

这篇是觅寂2015年10月11日在马来西亚法悦林随喜开示的讲稿，当时听众大约90位。