The Reserve Fund Chapter

Nidhi Kanda Sutta

“...俊美秀麗之面容，美妙動聽之聲，或者麗質與美色，擁有無數的侍從，生為地主或王，一切皆由德行而得...”
“... Jǜn nměi xiù lì zhī miàn róng, měi miào dòng tīng zhī shēng, huò zhě lì zhì yǔ měi sè,
yǒng yǒu wú shù de shì cóng, shēng wèi dì zhǔ huò wáng, yí qiè jiē yóu dé xíng ér dé...”
“A fine complexion, fine voice, a body well-built, well-formed, lordship, a follower, earthly kingship, supremacy, the bliss of an emperor, all that is gained by virtues [good deeds]...”

A person stashes a fund away, deep underground, at the water line:
"When a need or duty arises, this will provide for my needs,
for my release if I'm denounced by the king, molested by thieves,
in case of debt, famine, or accidents."
With aims like this in the world a reserve fund is stashed away.

But no matter how well it's stored, deep underground, at the water line,
it won't all always serve one's need. The fund gets shifted from its place,
or one's memory gets confused; or — unseen — water serpents make off with it,
spirits steal it, or hateful heirs run off with it.
When one's merit's ended, it's totally destroyed.

But when a man or woman has laid aside a well-stored
fund of giving, virtue, restraint, & self-control,
with regard to a shrine, the Sangha, a fine individual,
guests, mother, father, or elder sibling:
That's a well-stored fund.

It can't be wrested away. It follows you along.
When, having left this world, for wherever you must go,
you take it with you. This fund is not held in common with others,
cannot be stolen by thieves.

So, prudent, you should make merit,
the fund that will follow you along.
This is the fund that gives all they want to beings human, divine.

Whatever devas aspire to, all that is gained by this.
A fine complexion, fine voice, a body well-built, well-formed,
lordship, a following: all that is gained by this.

Earthly kingship, supremacy, the bliss of an emperor,
kingship over devas in the heavens: all that is gained by this.

The attainment of the human state, any delight in heaven,
the attainment of Unbinding: all that is gained by this.

Excellent friends, appropriate application,
[1] mastery of clear knowing & release:
[2] all that is gained by this. Acumen,
[3] emancipations,
[4] the perfection of disciplehood:
all that is gained by this.

Private Awakening, [5] Buddhahood:
all that is gained by this.

So powerful is this, the accomplishment of merit.
Thus the wise, the prudent, praise the fund of merit already made.

Bahasa Indonesia klik disini
中文正體字，請安這裡
中文简体字，请按这儿
Pali Text 【巴利文】 click here.

Notes

1. Proper practice of the Dhamma.
2. Clear knowing = knowledge of previous lives,
knowledge of the passing away and arising (rebirth) of beings,
knowledge of the ending of the mental fermentations:
sensual passion, becoming, views, ignorance.
Release = release from the cycle of rebirth.
3. Acumen = acumen with regard to the Dhamma,
to its meaning, to language,
to quick-wittedness.
These four talents are found in some,
but not all, arahants.
4. Emancipations. The Maha-nidana Suttanta [DN 15] describes the eight emancipations as follows:
"Possessed of form, one sees forms. This is the first emancipation.
"Not percipient of form internally, one sees forms externally. This is the second emancipation.
"One is intent only on the beautiful. This is the third emancipation.
With the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, [perceiving,] 'Infinite space,' one enters and remains in the dimension of the infinitude of space. This is the fourth emancipation. With the complete transcending of the dimension of the infinitude of space, [perceiving,] 'Infinite consciousness,' one enters and remains in the dimension of the infinitude of consciousness. This is the fifth emancipation.
"With the complete transcending of the dimension of the infinitude of consciousness, [perceiving,] 'There is nothing,' one enters and remains in the dimension of nothingness. This is the sixth emancipation.
"With the complete transcending of the dimension of nothingness, one enters and remains in the dimension of neither perception nor non-perception. This is the seventh emancipation.
"With the complete transcending of the dimension of neither perception nor non-perception, one enters and remains in the cessation of perception and feeling. This is the eighth emancipation.
"Now, when a monk attains these eight emancipations in forward order, in reverse order, in forward and reverse order, when he attains them and emerges from them wherever he wants, however he wants, and for as long as he wants, when through the ending of the mental fermentations he enters and remains in the fermentation-free awareness-release and discernment-release, having directly known it and realized it in the here and now, he is said to be a monk released in both ways. And as for another release in both ways, higher or more sublime than this, there is none."
5. Private Awakening: Awakening as a Private Buddha, one who can gain Awakening without relying on the teachings of others, but who cannot formulate the Dhamma in the way a Full Buddha can.




Source【來源】：
तिपिटक – सुत्तपिटक – खुद्दकनिकाय – खुद्दकपाठ - निधिकण्डसुत्तं
Tipiṭaka - Suttapiṭaka – Khuddakanikāya - Khuddakapāṭha - Nidhikaṇḍasuttaṃ
大藏經 – 藏經 – 小尼迦耶 – 小誦 - 伏藏經
三藏【大藏经】 – 藏经 – 小尼迦耶 – 小诵 - 伏藏经