---
title: "摩訶婆羅多的故事 · 28.獸主賜的法寶"
description: "摩诃婆罗多的故事由拉贾戈帕拉查理改写，唐季雍翻译，金克木校订。这部作品源于古印度史诗摩诃婆罗多，成书于公元前数世纪，背景为列国纷争的印度社会，核心叙述俱卢族与般度族为争夺王位爆发的战争，穿插大量哲学与神话。主要内容围绕正法、责任与解脱展开，以黑天教导阿周那的薄伽梵歌为核心，强调行动瑜伽与精神觉悟。在佛教中，它虽属印度教经典，但共享轮回、业报等概念，常被比较引用，作为理解古印度思想的重要参照，影响深远。"
url: "https://rushiwowen.co/en/r/cmgviwqis000zju042vshzr34"
---

### 28.獸主賜的法寶

> The Dharma Treasure Given by the Beast Lord

怖軍和黑公主初到森林時常跟堅戰王爭辯。他們認為一個剎帝利該有正當的憤怒，不該忍耐和寬恕別人的輕慢與侮辱。他們熱烈地爭辯，引經據典來支持自己的論點。堅戰王總是堅定地回答說，他們理當遵守諾言，說容忍是最高美德。怖軍着急得心中像火燒一般，想立刻去攻打難敵，殺死難敵，收復自己的國土。他認為一個戰士老那末柔順地在森林裏住着實在不光榮。

> Bhima and Draupadi often argued with King Yudhishthira during their early days in the forest. They believed that a Kshatriya should possess righteous anger and should not tolerate or forgive others' contempt and insults. They debated passionately, citing scriptures to support their arguments. King Yudhishthira always replied firmly that they must keep their promise and that forbearance is the highest virtue. Bhima was so agitated that his heart burned like fire, and he wanted to immediately attack and kill Duryodhana to reclaim their kingdom. He thought it was truly dishonorable for a warrior to live meekly in the forest.

怖軍對堅戰王說：「你講話光管好聽，就像那些只管聲音准確而不知含義如何的背誦吠陀經典的人一樣，你的理智混亂了。你生來是一個剎帝利，可是你從思想到行為全然不像剎帝利。就性情說，你已經成了婆羅門了。你忘記經典教訓剎帝利要嚴峻，要有冒險精神。我們不應該讓持國王的那些奸邪的兒子得意。一個剎帝利如果不能戰勝欺騙自己的敵人，還算什麼剎帝利呢？如果為了殺死一個奸詐的仇人要去入地獄，那地獄對於我就是天堂了。我的意見就是這樣。你的容忍在燒烤着我們，它比火熖還厲害。它把我和阿周那烤得日夜不能安眠。那些用陰謀詭計霸佔我們的國土的惡棍現在正在那兒享樂，而你呢，伏在這裏動也不動，就像一條吃飽了的蟒蛇一樣。你說我們該遵守諾言。可是舉世聞名的阿周那能夠隱姓埋名嗎？喜馬拉雅山能躲在一撮青草下面嗎？勇猛無畏的阿周那、無種和偕天能夠躲藏起來嗎？著名的黑公主能走出去不被人認出來嗎？縱然我們做了這些不可能做到的事，持國王的兒子也會派探子把我們偵查出來的。因此之故，我們的諾言無論如何不可能完成，這只是叫我們再去挨受另一次十三年放逐罷了。經典也是支持我這個說法的。須知偷竊來的諾言不算是諾言。投一把青草給一隻困倦的公牛就足以抵償破壞這樣一種諾言的罪過了。你必須立刻下决心去殺敵報仇。這是剎帝利的最高天職。」

> Bhima said to King Yudhishthira, "Your words sound pleasing, but they are like those who recite the Vedas only caring about correct pronunciation while knowing nothing about the meaning. Your judgment is clouded. Born a Kshatriya, you think and act like anything but one. In temperament, you have become a Brahmin. You have forgotten the sacred texts that teach a Kshatriya must be stern and bold. We should not let Dhritarashtra's wicked sons succeed. What kind of Kshatriya is one who cannot overcome a deceitful enemy? If killing a treacherous foe sends me to hell, then for me, hell would be heaven. That is my view. Your patience burns us—it is worse than fire. It keeps Arjuna and me awake day and night, unable to rest. Those scoundrels who stole our kingdom through trickery are now enjoying themselves, while you lie here as still as a python that has gorged itself. You say we must keep our promise. But could the world-famous Arjuna really live in hiding? Could Mount Himalaya conceal itself under a blade of grass? Could the fearless Arjuna, Nakula, and Sahadeva truly disappear? Could the renowned Draupadi walk about without being recognized? Even if we accomplished these impossibilities, Dhritarashtra's sons would still send spies to find us. Therefore, our promise can never be fulfilled—it only dooms us to another thirteen years of exile. The scriptures themselves support what I say. Know this: a promise obtained through deceit is no promise at all. Tossing a handful of grass to a tired bull is enough to atone for breaking such a promise. You must make up your mind now to kill our enemies and take revenge. That is the highest duty of a Kshatriya."

怖軍一再堅持自己的意見，不肯讓步。黑公主也總是一再申訴自己在難敵、迦爾納和難降手中所遭受的屈辱，並且引證經典之言叫堅戰王內心不安。堅戰王往往用陳腐的政治理論回答他們，並且向他們說明兩方力量的對比。

> Bhima repeatedly insisted on his own opinion, refusing to back down. Draupadi also constantly recounted the humiliation she suffered at the hands of Duryodhana, Karna, and Dushasana, and quoted scriptural teachings that unsettled King Yudhishthira's heart. Yudhishthira often responded to them with stale political theories, explaining the balance of power between the two sides.

他往往說：「廣聲、毗濕摩、德羅納、迦爾納和馬勇這般人都在敵方陣營內，難敵的眾兄弟也都精於戰鬥。很多強大的國王現在也站在他們那一邊。毗濕摩和德羅納確實對難敵的品質並無好感，可是他們不會捨棄他，他們還準備為他戰死疆塲。迦爾納精通一切武藝，是個勇敢而又戰術純熟的武士。一旦開戰，敵我兩方誰勝誰敗不能預定。勝利拿不穩，就不能性急。」堅戰王這樣費盡心力去制止弟弟們的急躁情緒。

> He would often say, "Bhishma, Dronacharya, Karna, and Ashwatthama—these great warriors are all on the enemy's side. Duryodhana's brothers are also skilled in battle. Many powerful kings now stand with them as well. Although Bhishma and Dronacharya do not truly admire Duryodhana's qualities, they will not abandon him and are even prepared to die fighting for him. Karna has mastered all forms of martial arts and is a brave and tactically skilled warrior. When war begins, no one can predict who will win or lose. Since victory is uncertain, we must not act rashly." King Yudhishthira thus exerted great effort to curb his younger brothers' impatience.

過了一些時候，阿周那聽從廣博大仙的勸告，到喜馬拉雅山去修煉苦行，目的在求得天神賜他新的武器。他辭別了眾兄弟後，就去向黑公主告辭。黑公主對他說：「阿周那啊！願你此去獲得成功。願天神賜給你在你出生時貢蒂后所希望所祈求的一切。我們的幸福、生命和榮譽都繫在你一人身上。望你得到新武器後就回來。」黑公主說了一些吉利話給他送行。

> After some time, Arjuna, heeding the counsel of the sage Vyasa, journeyed to the Himalayas to undertake austerities, seeking divine weapons as a boon. Having bid farewell to his brothers, he went to take leave of Draupadi. She said to him, "Arjuna, may your mission succeed. May the gods grant you all that Queen Kunti wished and prayed for at your birth. Our happiness, our lives, and our honor rest upon you alone. Return to us once you have obtained the new weapons." With these words of good omen, Draupadi sent him on his way.

值得注意的是，這些話雖然出於妻子黑公主的口，實際却是母親貢蒂后的祝福；因為話是這末說的：「願天神賜給你在你出生時貢蒂后所希望所祈求的一切。」

> It is worth noting that although these words came from the mouth of his wife, Draupadi, they were in fact the blessings of his mother, Queen Kunti; for it was said thus: "May the gods grant you all that Queen Kunti hoped for and prayed for at your birth."

阿周那穿過濃密的森林，到了叫做因陀羅峯的一座山上，在那兒遇到了一個老婆羅門。那修行人滿臉笑容對阿周那親切地說道：「孩子，你身披甲冑，手持武器，你是誰呀？武器在這兒是毫無用處的。這兒住的是戰勝了七情六慾的修行人和仙人，你穿着剎帝利的服裝來求什麼呢？」跟阿周那說話的那位婆羅門就是天神之王因陀羅。他來這兒為的是見一見自己的兒子。

> Arjuna made his way through the dense forest and arrived at a mountain called Indra's Peak, where he encountered an old Brahmin. The ascetic, with a warm smile, spoke kindly to him, saying, "Child, you are clad in armor and bearing weapons—who are you? Weapons are of no use here. This place is home to ascetics and sages who have conquered the passions and desires of the heart. What do you seek by coming here in the attire of a warrior?" The Brahmin who spoke to Arjuna was none other than Indra, the king of the gods. He had come to meet his own son.

阿周那向他的天神父親施禮，說道：「我是來尋求兵器的。求你賜給我兵器吧。」

> Arjuna paid his respects to his divine father and said, "I have come seeking weapons. Please grant them to me."

因陀羅回答說：「阿周那啊，兵器有什麼用處？請求享受快樂或者升入天堂享福吧。」

> Indra replied, "Arjuna, what use are weapons? Seek instead the enjoyment of pleasures or the rewards of heaven."

阿周那說：「天神之王啊，我不尋求享樂和升天，我離開居住在林間的黑公主和眾兄弟來到這裏就為了得到兵器。」

千眼神因陀羅說：「如果你有福見到三眼神濕婆，得到他的眷顧，你就會得到天神的兵器了。去為濕婆修苦行吧。」因陀羅這樣說着就忽然不見了。於是阿周那跑到喜馬拉雅山去修煉苦行，祈求得到大自在天（濕婆）的眷顧。

濕婆裝成獵人和他的妻子烏瑪一起到森林裏來打獵。他們這場打獵越來越追得迅疾，越來越狂熱。忽然有一頭野豬驚跳起來去進攻阿周那，阿周那就用他的神弓發射一箭，射中了這頭野豬。就在這同一時刻，扮作獵人的濕婆也用他的神弓發射一箭，貫穿了這野獸的身體。

阿周那大聲高叫：「你是誰？你為什麼帶着妻子到這森林裏來遊逛？你居然敢射擊我射中的野味嗎？」

這獵人帶着輕蔑口氣回答說：「我們居住在這兒，這個盛產野味的森林是屬於我們的。你外表不夠堅強，不像一個森林居民。你的四肢和舉止都說明你過的是一種舒適、奢侈的生活。應該由我來問你，你耽在這兒幹什麼？」獵人又說，這頭野豬是他射死的；如果阿周那不同意，歡迎阿周那跟他决一勝負。

再沒有比戰鬥更能叫阿周那歡喜了。他跳起身來就對着濕婆發射出一連串蛇一樣的利箭。可是使他大吃一驚的是，這些箭不能傷害這位獵人，却紛紛墮落，像暴風雨時雨點碰到高山頂上就瀉下地來一樣。等到已無箭可射時，阿周那就拿起神弓去打濕婆。可是獵人似乎毫不在意，輕輕易易就從他手中把弓扭過去，哈哈大笑起來。阿周那給一個看來是尋尋常常的林中獵人行若無事地解除了武裝，很是慚愧，同時也大為震驚，幾乎起了疑心。可是他還不膽怯，又抽出刀來繼續戰鬥。刀又給獵人的堅如鐵石的身軀震得粉碎了。現在他已沒有武器，只能赤手空拳跟這位可怕的陌生人扭打。他仍然不是對手。獵人的鐵腕把他緊緊捉住，緊得叫阿周那毫無辦法脫身。

阿周那被挫敗了，被制服了，他便謙卑地祈求神力幫助，默想濕婆。就在默想的時候，忽然靈機一動，恍然大悟，立刻明白了這個獵人究竟是誰。

他伏在這位天神脚前，用悔恨和崇敬的激動的聲音請求饒恕。「我饒恕你。」濕婆笑嘻嘻地說。接着把他的神弓和別的從他那兒奪取過來的武器都交還了，同時還贈送給阿周那一件神的武器，叫「獸主之寶」。

阿周那的身體在強弱懸殊的戰鬥中受到損傷，但一與三眼神的身軀接觸，就完全復原，而且比以前體力加強百倍，更加光彩耀人。濕婆對他說：「到天上向你的父親因陀羅致敬去吧。」說完這話大神就像落日一般從眼前消失了。

阿周那喜出望外，高叫道：「我真的面對面見到了這位天神了嗎？我真有如此福份竟接觸了他的神體了嗎？那我還想要什麼呢？」就在這時候，因陀羅的車夫摩多梨趕着神車來，把阿周那接到天神那兒去了。