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佛陀如何面對謾罵

有一次，佛陀到憍薩羅國的首都舍衛城遊化，住在城南郊外的祇樹給孤獨園。

這天，來了一位年輕的婆羅門，因為不滿他的哥哥隨佛陀出家，所以就當著佛陀的面，以激烈的言辭，十分氣憤地謾罵佛陀。

佛陀靜靜地聽完這位年輕婆羅門的謾罵發洩，然後才反問這位年輕的婆羅門說： 「婆羅門！你有沒有親朋好友來你家拜訪的經驗？」

「有啊，瞿曇！那又怎樣？」
「婆羅門！你曾經準備餐飲，來招待那些到訪的親朋好友了嗎？」

「有啊，瞿曇！」

「婆羅門！如果他們沒吃你準備的餐飲，那你所準備的餐飲，最後會歸誰？」
「瞿曇！如果他們沒吃，那些飲食當然還是歸我啦。」

「這就對了，婆羅門！你來我面前，對我粗言惡語，侮辱謾罵，我都沒接受，那你剛才那些粗惡謾罵，最後又歸誰了呢？」

「瞿曇！雖然你不接受，但我已經給你了。」 「婆羅門！沒有我的接受，何來你的給予？」
「瞿曇！那你說說看，什麼是接受？什麼是給予？什麼不是接受？什麼不是給予？」

「婆羅門！如果你罵我，我反過頭來回罵；你對我動怒，我也回過頭來對你動怒；你打我，我也回打你；你鬥我，我反鬥回去，這就是有了接受，也完成了給予；反之，如果不以謾罵回應謾罵；動怒回應動怒；拳頭回應拳頭；爭鬥回應爭鬥；這就沒有接受，也成立不了給予。」

「瞿曇！我聽以前我們有德行的婆羅門長老說，如來、阿羅漢、等正覺在面對別人的怒罵侮辱時，是不會生氣，也不會動怒的，而今，你生氣動怒了嗎？」
這時，佛陀回答說： 「瞋恚永斷的人，還有什麼事會讓他起瞋心的呢？

你應當瞭解： 善於自我調伏而正當生活者，是不會有瞋心的，更何況是全然依於正智、正慧而生活的解脫者！

以瞋怒來回應瞋怒，這是惡劣的人、惡劣的事； 不以瞋怒回應瞋怒的人， 才能贏得最難贏的戰爭，因為他不但明白對方為何憤怒， 也能夠讓自己沈靜而提起正念， 不但戰勝他人，也戰勝了自己， 讓自他都獲益，是雙方的良醫。

如果有人認為這樣的人是傻瓜，那不過是個不懂正法的無知者。

不瞋勝過瞋恚；善行勝過不善； 布施勝過慳貪；誠實勝過妄語， 聖賢者不會動瞋心，也不會有害人的念頭，但惡人執著於瞋恨，卻像山那樣難以鬆動。

瞋恚的心，像匹狂奔的馬； 狂奔的馬，要靠韁繩控制， 但控制那狂奔馬兒的韁繩， 遠比不上控制內心的調伏力強，所以我說世界上最好的調御師， 不是那手持韁繩控制馬兒的人。

How Does the Buddha Face Rude Abuse

On one occasion, the Buddha was at Savatthi, capital of Kosala for traveling and teaching, he was dwelling at South suburb of Savatthi, in Jeta’s Grove, Anathapindike’s Park.

In this day, came a young Brahman, due to dissatisfy with his elder brother’s following the Buddha to become a monastic, hence facing the Buddha, used fierce language with great anger to rudely abuse the Buddha.

The Buddha listened quietly to the young Brahman’s rude abuse for letting out the steam, then asked in retort the young Brahman:

“Brahman, have you had the experience of friends and relatives visiting your home?”

“Yes, Gotama, so what?”

“Brahman, have you prepared meals and drinks to entertain the visiting friends and relatives?”

“Yes, Gotama.”

“Brahman, if they did not consume the meals and drinks which you prepared, then finally to whom the meals and drinks which you prepared would return?”

“Gotama, if they did not eat, of course the prepared meals and drinks would be returned to me.”

“That is right, Brahman! You came in front of me, using foul languages to insult and rudely abuse me, I accepted none, then the rudely abuse should be returned to whom?”

“Gotama, although you refuse to accept, but I already gave you”

“Brahman, without my acceptance, how could the gives come from you?”

“Gotama, please explain what is accept? What is give? What is non-acceptance? What is not giving?”

“Brahman, if you abuse me, I abuse you in retort; if you angry at me, I angry at you in retort; you hit me, I hit you back; you fight against me, and I fight against you in retort, that constitute acceptance and giving is established; to the contrary, if uses no abuse for abuse, no anger for anger, no fist for fist, no fight for fight; this is non-acceptance and giving is not established.”

“Gltama, I heard from the virtuous Brahman elders that Tathagata, Arahat, and Enlightened would not get mad or angry when facing rude abuse, are you angry now?”

At this time the Buddha replied:

“For those annihilated hatred forever, what would arouse his anger?

You should understand:

Those good at self-regulating and living in a righteous lifestyle would have no anger,

not to mention those achieved liberation whose lifestyle abides completely by Right Knowledge and Right Wisdom!

Anger for anger, is an abominable person, abominable matter,
those employ no anger for anger could win the most difficult war,
because he not only understands the cause of anger of the opponent,
but also allows himself to calm down and develop Right Thought.

not only wins over the enemy, but also wins over himself,
allowing oneself and other for mutual benefit, is the effective cure for both sides.

If someone regards such person as a fool,
that is out of ignorant who has no knowledge of Right Dharma.

No anger is better than anger; good deed is better than evil deed;
offering is better than stingy; honest is better nonsense,
the sages arouse no anger; nor have the thought of harming others,
but the evil person clings on hatred like a mountain that is hard to move.

An anger mind is like a galloping horse,
galloping horse needs rein to control,
but the rein that controlling the galloping horse,
its effectiveness is far less than the regulating power of controlling the mind,
therefore I am the best regulator in the world,
not the person with rein in hand controlling the horse.

按語：

 一、本則故事取材自《雜阿含第一一五二經》、《相應部第七相應第二經》、《別譯雜阿含第七五經》。

二、故事的發生地，《相應部第七相應第二經》作「王舍城竹林栗鼠養餌所」。但考量憍薩羅國為雅利安人為主的城邦，婆羅門勢力較大，對佛陀尊重度也許較差，發生婆羅門罵佛陀可能性較高，所以採用《雜阿含第一一五二經》與《別譯雜阿含第七五經》所記載的舍衛城祇樹給孤獨園。主角年輕婆羅門的名字，《雜阿含第一一五二經》作年少賓耆迦；《別譯雜阿含第七五經》作摩納卑嶷（依《佛光大辭典》第六○七四頁，「摩納」有特別指青年婆羅門的意思），《相應部第七相應第二經》作婆羅墮婆闍婆羅門。雖然人物、地點記載有些分歧，但故事主要內容，三部經的記載是一致的。

三、《相應部第七相應第二經》經文一開始，出現兩位名叫婆羅墮婆闍的婆羅門，讓人讀來不知所以。依其英譯本的註解說明，罵佛陀的是弟弟婆羅墮婆闍，跟隨佛陀出家的是哥哥婆羅墮婆闍，弟弟與哥哥都叫婆羅墮婆闍之故。

四、關於婆羅墮婆闍婆羅門，《雜阿含第一一五四經》還記錄了另一個版本：經中說他不但對佛陀口出惡言，還動手抓起一把土，往佛陀身上撒去。但可能是他已經怒火攻心，頭腦不清楚了，也沒發覺自己是站在下風處，結果不但土沒撒到佛陀，逆風一吹，還撒了自己一身，成了動怒者現世報的最佳寫照，也與本則故事說的「反歸自己」一樣。

五、人一旦動怒，就難以冷靜，往往因此而失去理智，把學來的佛法道理忘光光，結果常做出讓自己後悔的事來。同時，一發起怒來，第一個身心受怒火煎迫的，必然是動怒者自己，真所謂「未得傷他人而先傷己」了。所以，動怒真的是一件划不來的傻事。

六、怎樣才能不動怒呢？對我執、我見未斷的人，要不動怒是非常難的。故事中佛陀說舉了「調伏」這個大原則。調伏的落實，就是對治錯誤心態與行為的實踐，亦即將「過」與「不及」處，調整回來。當然，在調伏與對治之前，應當先建立「動怒是不對的」、「動怒不是我的佛法修學目標」之類的堅定信念──正見，否則，調伏與對治是無從啟動的。 。

Notes:

1. This story was derived from Samyuktagama 1152nd Sutra, Samyukta-nikaya 7th in Samyukta 2nd Sutra, and Other Translation Edition, Samyuktagama 75th Sutra.

2. According to Samyukta-nikaya 7th in Samyukta 2nd Sutra, “location of the story was the Squirrel Farm of Bamboo Grove in Rajagriha”. In view of the Arians were the major ethnic group in Kosala, the Brahmans possessed greater power, it would seem possible that they were less respectful toward the Buddha, the probability of a Brahman abusing the Buddha could be higher, hence Jeta’s Grove, Anathapindike’s Park in Savatthi was adopted as location of the story in accordance with records in Samyuktagama 1152nd Sutra and Other Translation Edition, Samyuktagama 75th Sutra. Name of the leading role of the young Brahman in Samyuktagama 1152nd Sutra was young Bincheka; in Other Translation Edition, Samyuktagama 75th Sutra was Manava Beiyi (According to Foguang Buddhist Dictionary p. 6074, “Manava” specifically means young Brahman, in Samyukta-nikaya 7th in Samyukta 2nd Sutra was Brahman Braduobaze, although records of the role and place were somewhat different, but main contents of the story were consistent in the three sutras.

3. In the beginning of the texts in Samyukta-nikaya 7th in Samyukta 2nd Sutra, there were two Braduobaze Brahmans, which caused considerable confusion. According to reference in the English translation, the one who abused the Buddha was young brother Braduobaze and the one followed the Buddha as monastic was elder brother Braduobaze, the younger brother and elder brother had the same name of Braduobaze.

4. There was another version in Samyuktagama 1154th Sutra concerning Brahman Braduobaze: The sutra stated that he not only verbally abused the Buddha but also picked up a fistful of dirt threw at the Buddha. However, possibly as the result of rage, he became muddleheaded and failed to realize that he was standing in the downwind, resulting not only the Buddha was unscratched but as the wind blew, the dirt was blown back all over him, becoming the best script of the retribution of one who is in anger, it is the same as the “returned to oneself” described in the story.

5. Once raged, it will be difficult to keep one’s cool, often loss one’s mind and forget completely about the Dharma one has learned, and often resulting doing something regrettable. In the meantime, once become furious, the first one suffers from the torment must be the raged person, it is truly so called “Hurting oneself first instead of hurting others”. Therefore, anger is really a non-desirable foolish act.

6. How can be abstained from anger? It is very difficult for those insist upon the Inherent Ego and the attachment to the Inherent Self. The story mentioned that the Buddha raised the important principle of “Regulation”. Realizing Regulation is for countering the erroneous mentality and behavior; it is regulating the balance between the “overage” and “underage”. Of course, one should establish the Right View of “It is wrong to anger”, “Anger is not my objective of studying the Dharma”. Otherwise, there is no way to activate the mechanism for regulating and countering.