读懂人性（雪域寓言）

 

读懂人性

 

当阿古登巴与猎手楚三星在崖坡上闲聊时，他问楚三星：你是个猎手，你如何寻找到自己的猎物，比如老虎和战狼，山鹰和毒蛇？

猎手楚三星说：飞禽走兽都有自己的作息和活动规律，也有它们的生存之道，可以说野兽有它们的野性，不同的野性决定了它们的命运。

阿古登巴笑了：你讲的很有道理。一山容不得二虎，老虎的性格决定了它们的孤独；狼群善于合作，离开了群体就成为孤狼。你对兽性很有研究，那么你认为人性与兽性有什么区别？

楚三星一下子懵了，他从没有将人性与兽性作过比较。

阿古登巴说道：在生活中，有很多老实人，但这些老实人中也有不少是坏人，因为这些人没有见过世面，由此活得胆小如老鼠。但有些人一旦得了势，马上就会变得肆无忌惮和贪得无厌。原来胆小如鼠的性格，会突然变得吃了豹子胆，气壮如牛，心毒似蛇，狡猾胜狐。

阿古登巴又说道：在这个一切以金钱主宰的世界里，与人交往时谈到金钱，金钱往往会把人锻炼成战狼。如果和这类人谈感情、谈信用，他们往往会马上就变成了白眼狼。

阿古登巴继续说道：

楚三星先生，你是精明勇敢的猎手，你知道可以张网捕鸟，设饵钓鱼，用陷阱捕获野兽，但对付那些衣冠禽兽的恶人，就没有那么简单了。因人性之恶，远超飞禽走兽之猛。

楚三星点头称是，但他找不到对付恶人办法。

阿古登巴笑道：

对付专制独裁者，还有那些奸臣恶棍，只有一个简单的办法，那就是“夸”，“夸人”永远都是对的，尤其是当你什么都不想说或不知道的时候，一个劲的“夸”就行了。专制独裁者总是以禁言为手段，听不得任何不同的声音，历朝历代的君主都是这个德性。就连那些职位低下的奴才们，也会趾高气扬的对付百姓，听不得任何咒骂圣上的只言片语。

这时，楚三星不再点头称是了：难道我们就这样屈辱的昧着良心去奉承这些恶魔？

阿古登巴道：你问的好。我们不应该如此低下而无能，但那些圣人们一直教诲我们要中庸、无为、和睦、忍让、非攻，这居然是另类的核心价值观。当然，古人也留下了名言，那就是“难得糊涂”，当代人则事不关己，高高挂起。躺平，成了对付这个肮脏社会的唯一绝招。

阿古登巴唱起了一首歌《读懂人性》：

 

那些衣冠禽兽的圣人，

总会奢谈人性的善恶；

那些专制独裁的强人，

总会妄语自己的伟绩；

那些愚昧无知的蠢人，

总会痴言梦中的幸福。

 

当你看透一切的时候，

装傻也就永远不会错；

看得越透就越装糊涂，

静静地期待天亮时刻；

时间会检验民心所向，

历史从不为暴君立碑。

 

贪婪不能改变一个人，

只能暴露真实的自己；

金钱让高贵者更高贵，

也让卑鄙的人更卑鄙；

钱权是人性的放大器，

读懂人性才超脱自己。

 

learn to be alone

 

learn to be alone

 

The Bodhisattva of Wisdom incarnated as Agudengba and was born in Zixian County, Shigatse Prefecture. Agudemba was born in a noble manor, but he was the son of a serf from birth.

Agudengba is a well-known wise man in the snowy land, well-known to women and children. He is good at catching the greedy, stingy, lustful and stupid weaknesses of the rich, and uses his wisdom to cleverly punish them. Agudengba loved to tease big lamas, zongs, lords, businessmen, and rich men. He punished those who were "unkind for the sake of wealth" and "unruly", and entrusted the spiritual revenge of the serfs.

When Agudengba was chatting with hunter Chu Sanxing on the cliff, he asked Chu Sanxing: Why do you like hunting?

Chu Sanxing's answer was very strange: Because I like to be alone and don't like to show off among all living beings. Some people say I don’t fit in, and maybe that’s true. Mr. Agudemba, do you think being unsociable is a disadvantage?

Agudemba said: No, no. I don't think this is a drawback.

At this time, a group of crows flew over the cliff and returned to the woods, chirping non-stop.

Agudengba pointed at the group of crows and said to Chu Sanxing:

Look at these crows, do you know what they are chirping? Maybe he was making irresponsible remarks, talking about trivial matters about Zhang's family and Li's family's shortcomings. Crows are birds that like to flock together. We should not always think about being gregarious in real life. In the world of crows, swans are also guilty. Flies are gregarious pests, and wolves are vicious teams.

You always care about what others think of you, which is a common mentality among people in groups. But a wolf never pays attention to the opinions of a sheep. You don't need to join the group, just be yourself.

Agudengba said to Chu Sanxing again:

When we were young, the education we received was team spirit. As people often say: When three people walk together, there must be one teacher. When everyone adds fuel, the flames will rise. Later, the Italian devil proposed that "unity is strength", and this sentence became the noblest aphorism of mankind. Subsequently, gangs of rogues, bandits, and warlords formed criminal gangs. The emperors and powerful people are actually the ruling group that oppresses the people.

We used to think that having friends all over the world is the best life, but after reaching a certain age, we will find that it is actually a waste of time and life. There are many circles in life, and we don’t need to go around every circle. Many people who live alone do not have the ability to get along with others, but they have no interest in playing along. You have the ability to hunt and often travel alone in the wild. Hunting allows you to obtain a source of income and keep you away from the disputes between people. Emperors would also gather in groups to go hunting, which was just to enjoy a short period of fun in the royal gardens. There were no emperors who hunted alone in the wild. The group of people hunting with the emperor must be all slaves.

Chu Sanxing listened to Agudengba's explanation and smiled: Thank you, sir, for letting me truly understand what it means to be in a group and what it means to be alone.

Agudemba sang a song "Alone":

 

In our ordinary lives,

There will also be a lot of troubles,

That's from other people's eyes,

Comes from always wanting to be among the crowd,

A heart that can be recognized.

 

But when you can't stand others,

Others will always look down on you,

This is the normal state of human society,

Don't care about other people's opinions,

Because it will make it difficult for yourself.

 

Hunters always like to be alone,

The mountains, forests and wilderness are home,

It’s also the best place to rest,

A wise sheep does not join the pack of wolves;

Learning to be alone is the best option.

 

学会独处（雪域寓言）

 

学会独处

 

智慧菩萨化身阿古登巴，降生在日喀则地区的孜县。阿古登巴降生在一个贵族庄园里，但他从出生时就是农奴的儿子。

阿古登巴在雪域是位家喻户晓、妇孺皆知的智慧人物，他善于抓住富人贪婪、吝啬、好色、愚蠢的弱点，运用智谋巧妙地施以惩罚。阿古登巴最爱捉弄的是大喇嘛、宗本、领主、商人、富翁。他惩罚“为富不仁”、“无商不奸”者，寄托了广大农奴的精神复仇。

当阿古登巴与猎手楚三星在崖坡上闲聊时，他问楚三星：你为什么喜欢打猎？

楚三星的回答很是奇特：因为我喜欢独来独往，不喜欢在芸芸众生中去显摆自己。有人说我不合群，也许确实如此。阿古登巴先生，你认为不合群是缺点吗？

阿古登巴说：不，不。我并不认为这是缺点。

这时，一群乌鸦从崖间飞过，又折回到树林间，叽叽喳喳叫个不停。

阿古登巴指着这群乌鸦对楚三星说：

你看这些乌鸦，你知道它们叽叽喳喳的在说什么？也许是在说三道四，说些张家长李家短的琐事。乌鸦是喜欢集群的飞禽。我们在现实生活中不要总想着合群，在乌鸦的集群世界里，天鹅也有罪。苍蝇是合群的害虫，群狼是凶恶的团队。

你总关心别人怎么看你，那是群体中的那些人常有的心理。但狼从来不会理会一只羊的意见，你不需要合群，做你自己就好了。

阿古登巴又对楚三星说：

年轻的时候，我们接受的教育就是团队精神。如人们常说：三人行必有我师，众人拾柴火焰高，后来那个意大利魔王提出“团结就是力量”，结果这句话成了人类最高尚的警句。随之，流氓集团、土匪团伙、军阀割据都形成了罪恶的帮派。帝王权贵，其实都是欺压百姓的统治集团。

我们曾经认为朋友满天下就是最好的人生，可是到了一定年纪后就会发现，那其实是一种时间和生命的消耗。人生有许多圈子，我们不需要去每一个圈子里都绕上一圈。很多独来独往的人，并不是他们没有和别人相处的能力，而是没有了逢场作戏的兴趣。你有打猎的本领，常在野外独来独往，打猎可以让你猎取生活的经济来源，也能让你远离那些人际是非。帝王们也会群聚去打猎，那只是在皇家园林中享受片时的乐趣，世上并没有在野外独来独往打猎的皇帝。与皇帝合群狩猎的那群人肯定全是奴才。

楚三星听了阿古登巴的解说，笑了：感谢先生，让我真正理解了什么叫合群，什么叫独处。

阿古登巴唱起了一首歌《独处》：

 

在我们平凡的生活中，

也会出现很多的烦恼，

那是来自别人的眼光，

来自于总想在人群中，

能得到认可的那颗心。

 

可是当你看不惯他人，

他人也总会看不惯你，

这是人类社会的常态，

不必在意别人的眼光，

因为反而会难为自己。

 

猎手总喜欢独来独往，

高山林海荒野就是家，

也是休息的最好地方，

聪明的羊不与狼合群，

学会独处是最好选择。

 

Rice goes up the mountain

 

Rice goes up the mountain

 

Hunter Chu Sanxing and wise man Agudengba stopped at the edge of the cliff.

They were very thirsty while walking, and saw a clear spring trickling out of a rock on the edge of the cliff. There was also a wooden barrel in front of them, which was full of water. Chu Sanxing and Agudengba opened their mouths and drank from the mountain spring.

After drinking enough, Agudengba raised the barrel and said: "We have drunk enough, spring water, please don't let it flow out anymore. It is a waste of resources!" But the spring water is still flowing and does not stop. .

Agudengba suddenly became furious and chattered beside the barrel.

When the hunter Chu Sanxing saw it, he smiled and asked: "Mr. Agudengba, you are a wise man. If you don't want to drink the spring water anymore, you can just leave. Why must the spring water stop flowing from the rock?"

Agudengba smiled: "What different changes have you seen around this cliff?"

Hunter Chu Sanxing looked around: "There's nothing special about it."

Agudengba said: There are overgrown weeds around the cliff, but rice is planted on the mountainside. What kind of invention is this? The plains are barren, and the rice goes up the mountain. Ha, the springs have dried up. Can the rice survive? I use my stupid behavior to tell people that there are people stupider than me in the world.

Agudengba sang a song "Rice Going Up the Mountain":

 

The plain fields are covered with grass,

Rice is grown on the mountainside,

The wonders of the world are so dazzling,

A foolish man's plowing is extremely stupid.

 

Spring water flows down the cliff,

Who can make it climb to the top of the mountain?

Time will never go back,

Only fools mess around.

水稻上山（雪域寓言）

 

水稻上山

 

猎手楚三星与智者阿古登巴在山崖边停下了脚步。

他们走得正很口渴，在山崖边看到岩石里有一泓清泉涓涓流出，面前还放着一只木桶，木桶盛水是满满的。楚三星与阿古登巴就张嘴大喝起山泉。

喝得足够了，阿古登巴就举起木桶说∶“我们已经喝够了，泉水啊，你不要再流出来了。那是对资源的浪费！”可是泉水依然在流着，并不停止。

阿古登巴突然大怒，在木桶边喋喋不休。

猎手楚三星见了，笑着责问道∶“阿古登巴先生，你是智者，你不想再喝泉水，你自离去就是了，何必定要泉水不再从岩石里流出来呢？”

阿古登巴笑了：“你看到这山崖周边有什么不同的变化？”

猎手楚三星环顾四周：“没什么特殊的地方哇。”

阿古登巴说：山崖周边杂草丛生，山腰上却种植了水稻，这是哪门子的发明？平地荒芜，水稻上山，哈，泉水干涸了，这水稻能活吗？我是用我愚蠢的行为告诉人们，天下还有比我更蠢的人。

阿古登巴唱起了一首歌《水稻上山》：

 

平地田园长满草，

水稻种植在山腰，

天下奇观太亮眼，

愚夫耕耘蠢到天。

 

泉水山崖流下来，

谁能让其爬山顶？

时光永远不倒流，

唯有傻瓜瞎折腾。

 

 

The story of the maid

 

The story of the maid

 

When the hunter Chu Sanxing chatted with the wise man Agudengba, he would often complain about the hardships of life. He asked Agudengba: How can we get rid of those hardships in life?

Agudumba tells a story:

There were five people who jointly paid for a maid.

One of them said to the maid: "You have been my maid since the day I was born. You must serve me well all your life."

Another man said to the maid: "When I am sick, as a maid, you should know what to do for me."

Another man said to the maid: "I am old, you must know how to treat the elderly."

The words of these three people made the maid very embarrassed. She thought: These three people are all

Hard to serve.

"I'm about to die. I feel death is getting closer and closer to me. Before I pass away, have you ever thought about what you should do for me?" The man who didn't say much said as soon as he spoke. Astonishing.

So, the maid lowered her head. She really hadn't thought about this problem.

The last person spoke: "You may take good care of my four friends, but do you know what I am thinking about all day long? From birth to death, from illness to old age, this can be seen and felt But you always remember me in your heart, and I understand this. The question is, have you helped me? Who can I tell about my pain?" He lost his temper and said, "With my existence, You will never be happy!"

The other four also lost their temper. This maid was so humiliated for no reason.

After Agudengba finished telling the story, he asked the hunter Chu Sanxing: Do you know who these five people are? That is birth, old age, illness, death, and suffering, and that maid is ourselves. The causes and conditions of these five major worries are combined into one body, which is the life of a slave girl. When we live in this world, we are inevitably troubled by the troubles of birth, old age, illness, death, and suffering, from which we cannot extricate ourselves, just like this maidservant who is often whipped and tortured by these five things.

Agudengba sang a song "Five Worries":

 

What is the purpose of human life?

Faced with confusion since birth,

From illness to old age and death,

The accompanying pain is heartbreak.

 

Life is like a lowly servant girl,

You cannot control your own destiny,

Birth, old age, sickness, death and suffering are one,

Liberation from the five major worries is rebirth.

女仆的故事（雪域寓言）

 

女仆的故事

 

猎手楚三星与智者阿古登巴闲聊时，常会埋怨生活的艰难，他问阿古登巴：人生一世如何才能解脱那些艰辛？

阿古登巴讲述了一个故事：

有那么五个人，他们共同出钱买了一个女仆。

其中一个人对女仆说∶“我从出生那一天起，你就是我的女仆，你得好好地侍候我一辈子。”

另外一个人对女仆说：“我生病时，你作为女仆应该明白应该为我做些什么。”

还有一个人对女仆说：“我老了，你要懂得如何对待老人。”

这三个人的话，让女仆非常为难，她想∶这三个人都

很难侍候。

“我即将死了，我已感觉到死神离我越来越近，在我即将离开人世前，你有没有想过，应该为我做些什么？”那个没多说话的人，一开口就语出惊人。

于是，女仆低下了头，她真得没想过这个问题。

最后一个人发话了：“你也许会认真地照顾好我的四个朋友，可是你知道我整天在想什么吗？从出生到死亡，从生病到老去，这都是可以看到和感觉到的，但你的内心中却始终记得我，我也明白这些。问题是你帮助过我吗？我的痛苦能对谁说呢？”他大发脾气了，说道∶“有我的存在，你就永远不会得到快乐！”

另外四个人也同样发了脾气。这个女仆，就这样的无故受屈。

阿古登巴讲完了这个故事，问猎手楚三星：你知道这五个人是谁吗？那就是生、老、病、死、苦，那个女仆就是我们自己。这五大烦恼因缘，合成一身，也就是女仆的一生。我们活在世上，不免常受着生、老、病、死、苦的烦扰，不能自拔，正像这个女仆常受这五者的鞭笞折磨一样。

阿古登巴唱起了一首歌《五大烦恼》：

 

人活一世究竟为什么？

从出生起就面临困惑，

从生病到老去和死亡，

伴随的痛苦伤心断肠。

 

人生犹如低贱的女仆，

不能为自己把握命运，

生老病死和苦难一体，

解脱五大烦恼即重生。

 

Ｇuides and sorcerers

 

Chu Sanxing and Agudengba arrived in the south of Myanmar, which was originally an ancient country with a Pali name of "Ramanatisha", located between the Salween River and the Xichang River Basin. "Ramanatisha" is the place where Buddhism was first introduced to Myanmar.

Chu Sanxing said: A long time ago, a group of businessmen who were relatives of each other wanted to cross the sea to do business, but they had to ask a guide to lead the way to the other side. So they hired a local guide to go on the road together.

The guide is a Buddhist. The guide said: The history of Buddhism in Myanmar may have lasted for more than two thousand years. Around 228 BC, King Asoka sent two monks, Suna and Uttara, to the Suvarnabhumi area of Myanmar to promote Buddhism. This was the earliest trace of Buddhism in Myanmar.

Along the way, the guide introduced the history of Buddhism in Myanmar to the businessmen. Theravada Buddhism is the mainstream in Myanmar, and the Tantric Ali Sect was also popular in history. Myanmar is the origin of Theravada Buddhism in Southeast Asia, and is the center of two modern Theravada Buddhism. The place where Buddhist gatherings are held. Buddhist believers account for the highest proportion of Myanmar's population, about 85%-90%, and are concentrated among the Burmese, Mon, Rakhine, Shan, Karen, Chinese, and Zo ethnic groups. Myanmar is also a country where monks account for a very high proportion of the population and economic expenditure in the field of Buddhism. Monks have a high social status in Myanmar.

At this time, they saw a temple on the road, but the temple was very dilapidated. Theravada Buddhist culture has long been an integral part of Myanmar culture, even its core. But at the same time, some features of primitive witchcraft and Hinduism are also mixed into Myanmar's Buddhist tradition and spread in remote areas, such as the Na worship of native beliefs and the Naga dragon worship of Hinduism.

There is no monk in the very dilapidated temple, and the person in charge of the dilapidated temple is an old sorcerer.

The guide met the sorcerer and told the sorcerer very piously that he was a Buddhist. I don't know why there were no monks in this temple?

The sorcerer did not want to answer the guide's questions. He seemed to hate Buddhism.

But the sorcerer said to the businessmen: This is a dangerous place. It turns out that the monks in this temple have done many evil things and offended the snake king, who caused a flood and flooded the temple. Later, the local people changed the temple into a snake temple, but they had to sacrifice living people to the snake king to ensure safety.

The businessmen looked at each other. do not know what to do?

The sorcerer said to the businessmen: If someone passes by here and does not sacrifice a living person to the snake king, he will be in great trouble after leaving this place.

The guide heard what the sorcerer said and didn't take it seriously. He left the temple with the group of merchants.

But along the way, the businessmen were secretly discussing, we are all relatives, how can we kill our own people as sacrifices to the snake king? Do we believe in Buddhism or sorcerers?

One of the businessmen said: We can believe it or not. Believe, maybe you can avoid disaster. If you don’t believe it, what should you do if you encounter a disaster?

In the end, the merchants chose to kill the guide.

So the merchants took their guides to worship the Queen of Heaven, and set out on the road. However, they lost their way to the ferry, and eventually they were all trapped and died in the wilderness.

Chu Sanxing asked Agudengba: "How do you view this matter?"

Agudengpa said: If people want to deepen their understanding of Buddhism and understand the true meaning of life, they should use spiritual practice and practice of good Dharma as their guide. If you lose your guide and deviate from the requirements of good deeds, you can only wander on the reincarnation road of life and death, and you will never be able to escape. The unscrupulous businessmen in the story used other people's lives as sacrifices because of their personal relationships, and ultimately could not escape their bad luck.

Chu Sanxing sang a song "Misfortune":

 

If you want to cross the sea, you must keep your guide.

To move toward liberation and reach the other shore,

You have to sacrifice worldly emotions,

There is also the confusion of selfish interests.

 

Buddhists need to become monks and practice Buddhism;

Abandoning parents and family ties,

Therefore, Buddhism believes in

It conflicts with the concept of filial piety.

 

Confucianism has always preached family affection,

It's all based on blood relationship,

The husband is noble, the wife is prosperous, and the blessings extend to the descendants;

If you get promoted and get rich, you will not recognize your relatives.

 

For the benefit of oneself, one family and one clan,

The king, his ministers and the powerful are all working together in treacherous ways.

The sorcerers' spells work for the emperor,

Fish and meat, common people all belong to the world.

向导和巫师（雪域寓言）

向导和巫师

 

楚三星与阿古登巴一行来到了缅甸的南方，这里原先是一个古国，巴利语名称“罗摩那提沙”，在萨尔温江及西场河流域之间。“罗摩那提沙”，是佛教传入缅甸最初发祥的地方。

楚三星说：在很久以前，有一队互为亲戚的商人想要渡海做生意，但必须请向导引路才能到达彼岸。于是他们就在当地请来一位向导共同上路。

向导是个佛教徒。向导说：佛教在缅甸的历史可能已延续了超过两千年。阿育王在公元前228年左右派遣过两位僧侣——须那和郁多罗，到缅甸素万那普地区弘扬佛法，此为缅甸佛教可循的最早之迹。

向导一路上向商人们介绍起缅甸的佛教历史，缅甸以上座部佛教为主流，历史上也流行过密教阿利僧派；缅甸是上座部佛教在东南亚的起源地，且是两次近现代上座部佛教结集的举办地。佛教信徒占缅甸人口比例最高，约85%-90%，集中于缅族、孟族、若开族、掸族、克伦族、华裔、佐族族群中。缅甸还是僧侣在人口占比极高和经济在佛教领域开支占比极高的国家，僧人在缅甸具有崇高的社会地位。

这时，他们在路上看到了一座神庙，但神庙非常破败。上座部佛教文化早已成为缅甸文化不可分割的一部分，甚至是其核心。但同时，一些原始巫教的特征和印度教的内容也混入缅甸的佛教传统，在偏远地区流传，如本土信仰的纳崇拜、印度教的那伽龙崇拜等。

非常破败的神庙里不见一个僧人，主持破庙的是一个年老的巫师。

向导遇到了巫师，十分虔诚地对巫师说，自己是个佛教徒，不知为何此庙里没见到僧人？

巫师不愿回答向导的问题，他似乎十分憎恶佛教。

巫师却对商人们说：这里是凶险之地，原来这座神庙的僧人们作恶多端，得罪了蛇王，蛇王发大水淹了寺庙。后来，当地民众就将神庙改为蛇庙，但需以活人做祭品祭祀蛇王，才能确保平安。

商人们面面相觑。不知如何是好？

巫师对商人们说：如果有人经过这里，不以活人做祭品祭祀蛇王，离开此地后便有大祸临头。

向导听了巫师所言，不以为然。他带着那队商人离开了神庙。

但一路上，商人们却在偷偷商量，我们大家都是亲人，怎么能杀自己人当作祭祀蛇王的祭品呢？我们究竟是信佛，还是信巫师？

其中一个商人说：我们可以信，也可以不信。信，也许可避祸。不信，遇到灾祸怎么办？

最终，商人们选择杀掉向导。

于是商人们拿向导祭天后，出发上路，却迷失了走到渡口的方向，终致全都困死在旷野之中。

楚三星问阿古登巴：“你这么看待这件事？”

阿古登巴说道：世人想要深入佛教参透人生真谛，就应该以修行、实践善法为向导。如果失去了向导，又偏偏背离善行的要求，那只能在生死的轮回路上徘徊，永远无法逃离。故事中的那些不良商人，因为顾及私情而将别人的生命当祭品，最终难以逃脱厄运。

楚三星唱起了一首歌《厄运》：

 

要渡海就要留住向导，

要走向解脱抵达彼岸，

就要牺牲世俗的情感，

还有自私利益的迷惑。

 

佛教徒需要出家修行，

离弃父母和包括亲情，

因此佛教的信奉主张，

与孝亲观念有所冲突。

 

儒家一直在宣扬亲情，

那全是基于血缘关系，

夫贵妻荣而福延子孙，

升官发财便六亲不认。

 

为一己一家一族利益，

君臣权贵则狼狈为奸，

巫士魔咒为帝王作伥，

鱼肉百姓皆为家天下。

Cut out flesh to repair sores

 

Cut out flesh to repair sores

 

Myanmar's history can be traced back to 5,000 years ago. In fact, there were human activities in Myanmar during the Upper Paleolithic Age 10,000 years ago. At that time, the villages along the Irrawaddy River in Myanmar were already inhabited by humans.

According to legend, the Pyu people entered the upper reaches of the Irrawaddy River in 200 BC and controlled the trade route between China and India.

When Agudengba was chatting with Chu Sanxing, Chu Sanxing said: "In ancient times, Myanmar was called Hongsawady. At that time, there was a small tribe called Jianli, and the leader of the tribe claimed to be the king of Jianli."

Chu Sanxing began to tell the story of this little-known King Jianli.

This king's zodiac sign is Snake, and his character is very violent. He often attacked nearby tribes and villages, and the locals became derisive.

The king wanted to conquer the city and expand his sphere of influence. But he was unable to govern his own country, and even the cronies he cultivated often rebelled. ​

When a close minister talked about the king's faults, he said: "The king is too tyrannical and his administration is unreasonable."

When the king heard this, he flew into a rage. He did not find out who had said it, but believed in the slanderous words of a sycophant. He captured a wise minister, ordered his back to be skinned, and cut off hundreds of pieces from his body. Two pieces of meat.

Soon, a minister proved that he had not said this, and the king regretted it. The king ordered a thousand taels of meat to be used to mend the back of this wise minister. The wise minister was in great pain and moaned incessantly at night.

After the king heard about it, he asked the wise minister: "Why are you so troubled? I took a hundred taels of your flesh and gave you a thousand taels of flesh. Aren't you still satisfied?"

The wise minister was speechless. He understood very well that the king in front of him had never read any books since he was a child. He had no knowledge or education. His parents were both arrogant and poisonous snakes, and his genes were therefore full of snake venom. The wise minister died like this.

A minister said to the king: "Your Majesty, if you cut off the child's head, even if a thousand heads are grafted onto it, the child will inevitably die. Now, although he has gained ten times as much meat, he will not be spared the pain."

Chu Sanxing sang a song "Cutting Flesh to Mend Sores":

 

In today's world,

The rich are not afraid of evil retribution in future generations;

Coveting only happiness in this world,

Desperately exploiting the people,

Take possession of all the property for yourself,

And then pretend to give alms,

Prayer can cover up and eliminate crime,

And get blessings from it.

For example, that tyrannical king,

Cut off other people's backs,

Take away the flesh from the back,

Then supplement it with other meat,

Cutting off flesh to mend sores is foolish and absurd.

 

The evil deeds and good consequences of human nature,

They can never cancel each other out.

The king of a country is cruel and unscrupulous,

It will cause disaster to the country and the people and will be a disgrace for thousands of years.

剜肉补疮（雪域寓言）

 

剜肉补疮

 

缅甸历史可以上溯到5000年前。其实，缅甸在一万年前的旧石器时代晚期已有人类活动。当时缅甸的伊洛瓦底江边的村庄已有人类居住。

相传公元前200年骠人进入伊洛瓦底江的上游地区，并掌控了中国和印度之间的通商之路。

阿古登巴与楚三星闲聊时，楚三星说：“缅甸古代叫洪沙瓦底，那时有个小部落叫谌离，部落领袖自称是谌离的国王。”

楚三星开始讲述这个名不见经传的谌离国王故事。

这个国王生肖属蛇，性格非常暴虐。他经常袭击附近的部落和村庄，当地人也由此谈蛇色变。

国王想攻城掠地扩大自己的势力范围。但他却无能力治理自己的国家，即使是他亲手培植的亲信也常会反叛。　　

有一个近臣谈起国王的过失时说：“国王太暴虐了，治国行政毫无道理。”

国王听到了这话，就勃然大怒，竟不追究清楚是谁说的，偏信身傍佞人的谗言，捉来一位贤臣，下令剥开他的背脊，从他身割下了百两肉来。

不久，有大臣证明他没有说这话，国王心中便后悔了。国王下令索来千两肉，用来给这位贤臣补脊背。贤臣很是苦痛，夜中呻唤不已。

国王听说后，就对贤臣问道：“你为何这般苦恼呢？取你百两肉，还了你千两肉，你心中还不满足么？”

贤臣无语。他很明白，眼前的这个国王自小就没读过什么书，既无知识，也无教养，他的父母都是蛮横的毒蛇，他的基因里由此就充满了蛇毒素。贤臣就这样死了。

有位大臣对国王说道：“大王，如截掉了孩子的头，后来虽然给他嫁接了一千个头，孩子也不免会死去。如今他虽然得到了十倍的肉，却免除不了苦痛。”

楚三星唱起了一首歌《割肉补疮》：

 

在如今这个世界上，

富人不畏后世恶报，

一心贪图现世快乐，

拼命压榨剥削百姓，

广罗财物占为己有，

而后假意进行施舍，

祈望可以掩饰灭罪，

并由此而得到福报。

譬如那位暴虐国王，

割去了他人的脊背，

取走了脊背上的肉，

再以其他的肉来补，

割肉补疮愚昧荒唐。

 

人性的恶行和善果，

绝不可能相互抵消。

一国之君残暴无良，

祸国殃民遗臭万年。