(偈 60)
失眠者夜长，倦困者路长，
愚人不知法，生死轮回长。
Long is the night to the wakeful; a journey is long to the weary; long is saṃsāra to fools who do not know the Dhamma.
# 含义 Meaning
对失眠的人而言, 长夜漫漫；对疲倦困睡的人而言, 路途遥远, 对佛法一无所知的愚人, 生死轮回漫长。
The night is long to one who is wakeful; the journey is long to the traveller who is tired; the samsara (round of rebirths) is long to the fool who is ignorant of the true Dhamma (the Teaching of the Buddha).
* 故事集 Story
巴谢那地王迷恋他人妻子 05-60
巴谢那地王有一天在城里巡视的时候，在路上看见一位年轻美丽的女子伫立在她家门口。剎那间，国王就迷恋上她，而想要占有她。他探听到她是位已婚妇人，就派人要她的丈夫到宫中来服务。后来，更派她的丈夫去做一件不可能完成的任务：到地底下去搜集一些莲花与红土，而且在当天傍晚以前赶回沙瓦提城，以供国王沐浴。事实上，国王居心叵测，企图在她丈夫无法于规定的时间内返回时，予以杀害，然后横刀夺爱。
这女子的丈夫匆忙之际拿着她准备好的餐盒后就出发了。在路上，他与一位出门在外的旅客共享食物，后来他又向河中洒米，同时大声说道：「河的守护神灵和天龙们，巴谢那地王派我去摘取一些莲花和红土。今天，我已经和旅人共享餐点，也喂养了河中的鱼，现在我和你们分享我今天所做善业的功德。请送我莲花和红土吧！」一位神灵听见他的话，就示现成一位老人，送他莲花和红土。
当天傍晚，国王唯恐他真的准时回来，就叫人提早把城门关了。妇人丈夫回来时发现城门已经上锁了，就把红土黏在城门上，花插在红土上，然后大声说话：「城内的人，请帮我作证，我今天准时完成任务，国王却无理的想杀害我！」说完话后，他就前往揭达林给孤独园寻求佛陀的慰藉与保护。
当天晚上，国王欲火中烧，无法入眠，脑子里想的尽是明天要如何杀死妇人丈夫而占有妇人。子夜时分，国王听见奇怪的声音，大吃一惊，居然不知该怎么办，皇后玛莉咖夫人就劝国王去请教佛陀。佛陀于是告诉国王，过去佛时，有四个人因为在世时累积邪淫的恶业，所以现在地狱中受苦，发出这些诡异的声音。国王听完之后，明白其中的含意，知道自己的行为邪恶及造作恶业的可怕，他下定决心，不再迷恋他人妻女。
「毕竟是这样迷恋他人妻女的欲望在折磨我，使我彻夜无法安眠。」他如此自忖着，然后向佛陀表白：「我现在才明白对失眠者而言，夜是多么的长。」这时候，站在旁边的妇人丈夫也说：「佛陀！这一整天奔波下来，我也才了解，心有牵挂的人，旅程多么漫长。」经过这件事后，二人都获益良多。佛陀因此说：「轮回对不了解佛法奥妙的痴人而言，真是漫长！」
The Story of a Person 05-60
One day King Pasenadi, while going out in the city, happened to see a beautiful young woman standing at the window of her house and he instantly fell in love with her. So the king tried to find ways and means of getting her. Finding that she was a married woman, he sent for her husband and made him serve at the palace. Later, the husband was sent on an impossible errand by the king. The young man was to go to a place, a yojana (twelve miles) away from Savatthi, bring back some Kumuda lotus flowers and some red earth called 'arunavati' from the land of the dragons (nagas) and arrive back at Savatthi the same evening, in time for the king's bath. The king's intention was to kill the husband if he failed to arrive back in time, and to take the wife for himself.
Hurriedly taking a food packet from his wife, the young man set out on his errand. On the way, he shared his food with a traveller. He also threw some rice into the water and said loudly, "O guardian spirits and dragons inhabiting this river! King Pasenadi has commanded me to get some Kumuda lotus flowers and arunavati red earth for him. I have today shared my food with a traveller; I have also fed the fish in the river; I now share with you the benefits of the good deeds I have done today. Please get the Kumuda lotus and arunavati red earth for me." The king of the dragons, hearing him, took the appearance of an old man and brought the lotus and the red earth.
On that evening, King Pasenadi, fearing that the young husband might arrive back in time, had the city-gates closed early. The young man, finding the city-gates closed, placed the red earth on the city-wall and stuck the flowers on the earth. Then he declared loudly, "O citizens! Be my witnesses! I have today accomplished my errand in time as instructed by the king. King Pasenadi, without any justification, plans to kill me." After that, the young man left for the Jetavana monastery to take shelter and find solace in the peaceful atmosphere of the monastery.
Meanwhile, King Pasenadi, obsessed with sexual desire, could not sleep, and kept thinking out how he would get rid of the husband in the morning and take his wife. At about midnight, he heard some eerie sounds; actually, these were the doleful voices of four persons suffering in Lohakumbhi Niraya . Hearing those weird voices, the king was terrified. Early in the morning, he went to the Buddha, as advised by Queen Mallika. When the Buddha was told about the four voices the king heard in the night, he explained to the king that those were the voices of four beings, who were the sons of rich men during the time of Kassapa Buddha, and that now they were suffering in Lohakumbhi Niraya because they had committed sexual misconduct with other people's wives. Then, the king came to realize the depravity of the deed and the severity of the punishment. So, he decided then and there that he would no longer covet another man's wife. "After all, it was on account of my intense desire for another man's wife that I was tormented and could not sleep the whole of last night," he reflected. Then King Pasenadi said to the Buddha, "Venerable Sir, now I know how long the night is for one who cannot sleep." The young man who was close at hand also said, "Venerable Sir, because I had travelled the full distance of a yojana yesterday, I, too, know how long the journey of a yojana is to one who is weary."
Then the Buddha spoke the above verse, at the end of the discourse, the young man attained Sotapatti Fruition.
(偈 61)
佛子远游行，若不遇良伴，
胜我或等我，愿彼心稳固，
宁为独修持，不与愚者伍。
If, as the disciple fares along, he meets no companion who is better or equal, let him firmly pursue his solitary career. There is no fellowship with the foolish.
# 含义 Meaning
如果找不到比自己更有德行或相当的人为友, 宁可独居, 也不要与愚痴的人为伍。
If a person seeking a companion cannot find one who is better than or equal to him, let him resolutely go on alone; there can be no companionship with a fool.
* 故事集 Story
顽强不驯的年轻沙马内拉 05-61
## 马哈咖沙巴 = 摩诃迦叶 (十大弟子 / 头陀第一)
## 马哈咖沙巴 = 摩诃迦叶 (十大弟子 / 头陀第一)
马哈咖沙巴尊者停留在王舍城时，有两位年轻沙马内拉追随他修习。其中一位恭敬、服从又尽责。另一位则付之阙如，每当马哈咖沙巴尊者告诫他不可疏忽职责时，他总是觉得受到非常大的侮辱。有一天他到马哈咖沙巴尊者的一个信徒家去，骗他们说，马哈咖沙巴尊者生病了，他们就交给他特别的食物，请他拿回去给马哈咖沙巴尊者吃。但他在半路上就吃掉这些特别的食物。事发之后，马哈咖沙巴尊者为这件事告诫他时，他非常生气。第二天，马哈咖沙巴尊者外出化缘时，这顽强、愚蠢的年轻沙马内拉留在精舍里，竟然打破所有的锅子，并且放火烧了精舍。后来，王舍城来的一位比库向佛陀报告这件事，佛陀说马哈咖沙巴尊者最好独居，也不要和造成这么多问题的愚人共处一室。
(注) 智者出于慈悲心，希望改善愚人的情况时，可以与愚痴的人来往，但不可反而受其污染。
The Story of a Resident Pupil of Thera Mahakassapa 05-61
## Thera Mahakassapa (The ten principal disciples/ Top Master of ascetic training)
## Thera Mahakassapa (The ten principal disciples/ Top Master of ascetic training)
When Thera Mahakassapa was residing near Rajagaha, he had two young bhikkhus staying with him. One of them was respectful, obedient and dutiful to the thera, but the other one was not. When the old thera chided the latter for his slackness in his duties, he was very much offended. On one occasion, he went to the house of a lay-disciple of the thera, and lied to them that the thera was ill. Thus, he got some choice food from them for the thera; but he ate the food on the way. When admonished by the thera for this he was extremely angry. The next day, when the thera was out on his alms-round, the young foolish bhikkhu stayed behind, broke the pots and pans and set fire to the monastery.
When a bhikkhu from Rajagaha told the Buddha about this, the Buddha said that it would have been much better for Thera Mahakassapa to live alone than to live with a foolish companion.
Then the Buddha spoke the above verse, the bhikkhu from Rajagaha attained Sotapatti Fruition.
(偈 62)
执着子与财，愚者常忧戚，
此身尚非我，况复子与财？
“Sons have I; wealth have I”; thus is the fool worried. He himself is not his own. Whence sons? Whence wealth?
# 含义 Meaning
无明的人以为: 「这是我儿子, 这是我的财富。」 所以安全无虞; 事实上, 此身不为己有, 更何况儿子和财富呢！
"I have sons, I have wealth"; with this (feeling of attachment) the fool is afflicted. Indeed, he himself is not his own, how can sons and wealth be his?
* 故事集 Story
吝啬富翁的命运 05-62
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一)
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一)
阿难达是沙瓦提城中非常富有的人，但却吝于布施。他常常对儿子牧拉斯里说：「不要自以为有钱，我们不应该花钱，反而要更努力累积财富，否则，财产会日渐减少。」他甚至在屋里埋藏了五瓮的金币，但直到他去世的时候，也没有告诉儿子埋藏的地点。
富人死后，往生到离沙瓦提城不远的乞丐村。从他投胎的母亲开始怀孕起，所有乞丐的收入就减少，他们认为其中一定有个不祥的人，就逐步过滤，最后判断这怀孕的妇女就是祸首，她于是被驱逐离开村子。后来这妇女生下一个丑陋、人见人厌的儿子。每次她单独外出乞讨，就能得到与从前一样多的施舍，但若带着儿子一起乞讨时，就什么也得不到。所以等儿子长大后，她就要儿子单独外出乞讨。当他走到他前世的房子时，他前世的孙子们看见他丑陋的外表时，心生恐惧，就叫仆人把他赶走。
这时候，也在城里化缘的佛陀看见这件事情，就叫阿难达前去请牧拉斯里（乞丐前世的儿子）前来一谈。佛陀告诉牧拉斯里，这年轻的乞丐实际上是他前世的父亲，但牧拉斯里不相信，佛陀就叫乞丐去挖出那五瓮金币，牧拉斯里这才相信。此后，他就成为佛陀虔诚的信徒。
The Story of Ananda, the Rich Man 05-62
## Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
## Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
There was once a very wealthy man named Ananda in Savatthi. Although he possessed eighty crores, he was very reluctant to give anything in charity. To his son, Mulasiri, he used to say, "Don't think the wealth we have now is very much. Do not give away anything from what you have, for you must make it grow. Otherwise your wealth will dwindle away." This rich man had five pots of gold buried in his house and he died without revealing their location to his son.
Ananda, the rich man, was reborn in a village of beggars, not far from Savatthi. From the time his mother was pregnant, the income of the beggars decreased; the villagers thought there must be a wicked and unlucky one amongst them. By dividing themselves up into groups and by the process of elimination, they came to the conclusion that the pregnant beggar woman must be the unfortunate one. Thus, she was driven out of the village. When her son was born, the son proved to be extremely ugly and repulsive. If she went out begging by herself, she would get as before, but if she went out with her son she would get nothing. So, when the boy could go out by himself, his mother placed a plate in his hand and left him. As he wandered about in Savatthi, he remembered his old house and his past existence. So he went into the house. When the sons of his son Mulasiri saw him, they were frightened by his ugly looks and began to cry. The servants then beat him and threw him out of the house.
The Buddha who was on his alms-round saw the incident and asked the Venerable Ananda to fetch Mulasiri. When Mulasiri came, the Buddha told him that the young beggar was his own father in his previous existence. But Mulasiri could not believe it. So, the Buddha directed the beggar boy to show where he had buried his five pots of gold. Then only, Mulasiri accepted the truth and from that time he became a devoted lay-disciple of the Buddha.
(偈 63)
自知己愚昧，彼实为智者，
自认聪明者，彼乃愚痴人。
The fool who knows he is a fool is wise in that at least; the fool who thinks that he is wise is called a fool.
# 含义 Meaning
自知愚痴的人, 其实是聪明的人。 愚痴却自以为聪明的人, 真正是愚痴的人。
The fool who knows that he is a fool can, for that reason, be a wise man; but the fool who thinks that he is wise is, indeed, called a fool.
* 故事集 Story
如何分辨愚痴的人 05-63
有一次，两位小偷与一群信徒，前往揭达林给孤独园听闻佛陀说法。其中一位专心闻法，所以马上就了悟佛法。另一位却不用心，反而到处偷取信徒的钱财。佛陀说法后，两人回到第二位小偷的家，这时候，他嘲讽不偷钱的小偷：「是呀！你很聪明，但你没有钱买东西来煮！」不偷钱的小偷听到同伴的话，自忖道：「他多么愚蠢，居然自认聪明。」不偷钱的小偷就和一些亲朋到给孤独园，向佛陀报告这件事。
佛陀说：愚人若自知愚昧，基于这份自知，至少可认为是有智慧的人。如果不自知，反而自认聪明，就真的是愚痴的人。
The Story of Two Pick-Pockets 05-63
On one occasion, two pick-pockets joined a group of lay-disciples going to the Jetavana monastery, where the Buddha was giving a discourse. One of them listened attentively to the discourse and soon attained Sotapatti Fruition. However, the second thief did not attend to the discourse as he was bent on stealing only; and he managed to snatch a small sum of money from one of the lay-disciples. After the discourse they went back and cooked their meal at the house of the second thief, the one who managed to get some money. The wife of the second thief taunted the first thief, "You are so wise, you don't even have anything to cook at your house." Hearing this remark, the first thief thought to himself, "This one is so foolish that she thinks she is being very smart." Then, together with some relatives, he went to the Buddha and related the matter to him.
Then the Buddha spoke the above verse, at the end of the discourse, all the relatives of the man attained Sotapatti Fruition.
(偈 64)
愚者虽终生，与智者亲近，
仍不悟法味，如匙不知味。
Though a fool associates with a wise man his whole life, he understands the Dhamma no more than a spoon knows the flavour of soup.
# 含义 Meaning
真正的痴人虽然终身与智者为伍，仍然无法领悟佛法，就像汤匙不知汤的滋味。
A fool, even though he is associated with a wise man all his life, does not understand the Dhamma, just as a ladle does not know the taste of soup.
* 故事集 Story
不能领悟佛法的痴人 05-64
优达夷比库喜欢坐在讲经说法的讲台上。有一次，一群来访的比库误认他也是学养丰富的比库，就向他请教五蕴，但优达夷却无法作答。因为他对佛法一无所知，来访的比库们讶异于居然有人与佛陀共住，却对心、五蕴与六根如此无知。
佛陀向他们说：「真正的痴人虽然终身与智者为伍，仍然无法领悟佛法，就像汤匙不知汤的滋味。」
The Story of Thera Udayi 05-64
Thera Udayi would often go and sit on the platform from which learned theras delivered their discourses. On one occasion, some visiting bhikkhus, taking him for a very learned thera, put to him some questions on the five aggregates (khandhas). Thera Udayi could not answer, because he did not know anything of the dhamma. The visiting bhikkhus were greatly astonished to find that one staying in the same monastery with the Buddha knew so very little about the khandhas and the ayatanas (sense-bases and sense-objects).
Then the Buddha spoke the above verse, at the end of the discourse, all the visiting bhikkhus attained arahatship.
(偈 65)
具慧虽短时，与智者相处，
能领悟法味，如舌辨汤味。
Though an intelligent person, associates with a wise man for only a moment, he quickly understands the Dhamma as the tongue knows the flavour of soup.
# 含义 Meaning
聪慧的人, 虽然只与智者短暂相处, 但能很快领悟佛法, 就像舌头明辨汤的味道。
An intelligent man, even though he is associated with a wise man only for a moment, quickly understands the Dhamma, just as the tongue knows the taste of soup.
* 故事集 Story
智者领悟佛法 05-65
有一天，波婆城的一伙年轻人与一位妓女在林子里嬉戏，后来在稍事休息的时候，妓女偷拿他们的首饰而逃走了。他们就在林子里到处找她，却遇见佛陀，他们于是停止寻找，留下来专心听佛陀说法。听完后，他们就出家，加入僧团并追随佛陀回揭达林给孤独园。在精舍里，他们持律严谨，后来当他们听闻佛陀讲解《无始相应经》时，全都证得阿罗汉果。
当其他的比库谈到这些年轻比库这么快就证得阿罗汉果时，佛陀解释说，聪慧的人，虽然只与智者短暂相处，也可以很轻易领悟佛法，就像舌头明辨汤的味道一样。
The Story of Thirty Bhikkhus from Paveyyaka 05-65
Thirty youths from Paveyyaka were, on one occasion, enjoying themselves with a prostitute in a forest, when the prostitute stole some of their valuable ornaments and ran away. While searching for her in the forest, they met the Buddha on the way. As the Buddha delivered them a discourse the youths attained Sotapatti Fruition, and all of them joined the Order of the Buddha and followed him to the Jetavana monastery. While staying at the monastery, they strictly observed the austerity or purification practice (dhutanga). Later, when the Buddha delivered the Anamatagga Sutta (Discourse on Countless Existences), all those bhikkhus attained arahatship.
(偈 66)
愚人少智慧，有我为自殃，
造作诸恶业，招受众苦果。
Fools of little wit move about with the very self as their own foe, doing evil deeds the fruit of which is bitter.
# 含义 Meaning
无明的愚人自作孽, 到处造作恶业, 而受恶报。
With themselves as their own enemies, fools lacking in intelligence, move about doing evil deeds, which bear bitter fruits.
* 故事集 Story
坚信三宝的痲疯患者 05-66
痲疯患者殊帕普达专心听闻佛陀说法后，很快就领悟佛法。当听法的人群散去时，他追随佛陀回精舍，这时候，沙咖天帝想测试他对三宝的信心，就出现在他面前，告诉他说：「你不过是个可怜人，人家给你什么，你就吃什么，没有人可依靠。只要你否定三宝，并且说三宝对你没有任何用处，我马上就给你巨大的财富。」
殊帕普达回答道：「我决对不是个没人可依靠的可怜虫，我具有圣人所有的七圣财：信、戒、惭、愧、听闻、施和慧。」
两人对话后，沙咖天帝就到精舍，把他与殊帕普达之间的对话告诉佛陀。佛陀向他解释说，即使千百个沙咖天帝也很难左右殊帕普达对三宝的信心，使他远离三宝。一会儿，殊帕普达也来了，他也向佛陀叙说相同的事。但他却在从揭达林给孤独园回家的路上，意外死亡。这一意外是一恶灵主导的，该恶灵的某一前世是一位妓女，但被殊帕普达所杀，妓女因此发誓报复。殊帕普达的死讯传到给孤独园。比库问佛陀，殊帕普达往生何处？佛陀说，他已经往生三十三天了，并且说殊帕普达的某一前世曾经殴打一位圣者，所以今生是痲疯患者，但今生因为已经领悟佛法，于是涤清一切烦恼。
The Story of Suppabuddha, the Leper 05-66
Suppabuddha, the leper, while sitting at the back of the crowd and listening attentively to the discourse given by the Buddha, attained Sotapatti Fruition. When the crowd had dispersed, he followed the Buddha to the monastery as he wished to tell the Buddha about his attainment of Sotapatti Fruition. Sakka, king of the devas, wishing to test the leper's faith in the Buddha, the Dhamma and the Samgha, appeared to him and said, "You are only a poor man, living on what you get by begging, with no one to fall back on. I can give you immense wealth if you deny the Buddha, the Dhamma and the Samgha and say that you have no use for them." To this, Suppabuddha replied. "I am certainly not a poor man, with no one to rely on. I am a rich man; I possess the seven attributes which the ariyas possess; I have faith (saddha), morality (sila), sense of shame to do evil (hiri), sense of fear to do evil (ottappa), learning (sula), generosity (caga) and knowledge (panna).
Then, Sakka went to the Buddha ahead of Suppabuddha and related the conversation between himself and Suppabuddha. To him the Buddha replied that it would not be easy even for a hundred or a thousand Sakkas to coax Suppabuddha away from the Buddha, the Dhamma and the Samgha. Soon after this, Suppabuddha arrived at the monastery and reported to the Buddha about his attainment of Sotapatti Fruition. On his way back from the Jetavana monastery, Suppabuddha was gored to death by an infuriated cow, who, in fact, was an ogress assuming the form of a cow. This ogress was none other than the prostitute who was killed by Suppabuddha in one of his previous existences and who had vowed to have her revenge on him.
When the news of Suppabuddha's death reached the Jetavana monastery, the bhikkhus asked the Buddha where Suppabuddha was reborn and the Buddha replied to them that Suppabuddha was reborn in Tavatimsa deva realm. The Buddha also explained to them that Suppabuddha was born a leper because, in one of his previous existences, he had spat upon a paccekabuddha.
(偈 67)
自作不善业，作已心后悔，
啼泣泪双流，当得受异熟。
(注: 异熟-Vipāka将来的果报)
That deed is not well done, which having done it, one repents, one weeps with a tearful face, on reaping its results.
# 含义 Meaning
恶业是造作之后会后悔的业; 恶业是当接受业报时, 使人涕泗纵横的业。
That deed is not well done, if one has to repent for having done it, and if, with a tearful face, one has to weep as a result of that deed.
* 故事集 Story
佛陀拯救无知的农人 05-67
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一)
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一)
有一天，几个小偷在空旷野地分赃。分赃之后，他们就离开了，但却疏忽地留下一袋子的钱。
当天早上，佛陀用神通观察世间时，发现在那空旷地附近耕作的一位农夫会在当天领悟佛法，因此在阿难达的陪同下前往该地。农夫看见佛陀时，向佛陀问讯，然后继续耕作。这时候，佛陀看着装满钱的袋子向阿难达说： 「阿难达！看啊！那只奇毒的蛇。」 阿难达也回答：「世尊！是啊！真是只剧毒的蛇。」 说完后，佛陀与阿难达就继续上路。
农夫听完佛陀与阿难达的对话后，就去检查是否真有毒蛇，结果发现是一袋子的钱。他拿起袋子，并把它藏起来。这时候，被抢的人也追捕小偷到空地来，他们顺着农夫的脚迹找到农夫和钱，就将农夫痛打一顿，并把他抓到国王那里去，国王也判他死刑。
农夫因此被解送到坟场去，准备受刑，但农夫一直呢喃着： 「『阿难达啊！看那毒蛇。』『世尊！是啊！真是只剧毒的蛇。』」
行刑的人听见农人一路上都重复这些话，十分困惑，就把农夫解回，交给国王，并报告这件事，国王猜想农夫可能想请佛陀作证。就带着农夫去找佛陀，佛陀因此向国王说明整件事情的经过，国王听完后，说： 「这农夫若不祈求佛陀证明他的清白，早就被杀了。」
佛陀如此回答国王的话：「智者不做会令人后悔的事 ！」
The Story of a Farmer 05-67
## Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
## Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
One day, some thieves having stolen some valuables and cash from the house of a rich man came to a field. There, they divided the stolen property among themselves and dispersed; but a packet containing one thousand in cash, having dropped from one of the thieves, was left behind unnoticed.
Early in the morning on that day, the Buddha, on surveying the world with his supernormal power, perceived that a farmer, cultivating near that field, would attain Sotapatti Fruition on that very day. So, the Buddha went there, accompinied by the Venerable Ananda. The farmer on seeing the Buddha paid obeisance to him and continued to plough the field. The Buddha seeing the packet of money said to the Venerable Ananda, "Ananda, look at that very poisonous snake," and Ananda replied, "Venerable Sir, yes, it is, indeed, a very poisonous snake!" Then, both the Buddha and the Venerable Ananda continued their way.
The farmer, hearing them, went to find out if there really was a snake and found the packet of money. He took the picket and hid it in a place. The owners of the property coming after the thieves came to the field, and tracing the footprints of the farmer, found the packet of money. They beat the farmer and took him to the king, who ordered his men to kill the farmer. On being taken to the cemetery, where he was to be killed, the farmer kept on repeating, "Ananda, look at that very poisonous snake. Venerable Sir, I see the snake; it is, indeed, a very poisonous snake!" When the king's men heard the above dialogue between the Buddha and the Venerable Ananda being repeated all the way, they were puzzled and took him to the king. The king surmised that the farmer was calling upon the Buddha as a witness; he was therefore taken to the presence of the Buddha. After hearing from the Buddha everything that had happened in the morning, the king remarked, "If he had not been able to call upon the Buddha as a witness of his innocence, this man would have been killed." To him, the Buddha replied, "A wise man should not do anything that he would repent after doing it."
(偈 68)
自作诸善业，作已心不悔，
欢喜而意乐，当得受异熟。
That deed is well done when, after having done it, one repents not, and when, with joy and pleasure, one reaps the fruit thereof.
# 含义 Meaning
善业是造作之后不会后悔的业; 善业是接受业报时, 满心欢喜的业。
That deed is well done if one has not to repent for having done it, and if one is delightful and happy with the result of that deed.
* 故事集 Story
信仰坚定的插花匠 05-68
须玛那花匠每天早上都要供应频婆裟罗王茉莉花。
一天早上，在前往王宫的路上，他遇见佛陀与比库们入城化缘。剎那间，他内心产生强烈的意念，想要用花供养佛陀。他立刻下定决心，不管国王是否因此驱逐他离开国土或是杀害他，他都要献花供佛。他果真用最虔诚的心供养这些茉莉花。佛陀与比库们于是在花团锦簇下进城，成千上百的人都出来顶礼问讯。这种场景让须玛那整个身心充满法喜。
须玛那的妻子向国王说，她丈夫未能将花送至王宫这件事与她无关。然而，事实上，国王很高兴须玛那能用鲜花供养佛陀，国王也利用这次机会供养佛陀和众多比库。
供养之后，佛陀一行人回去给孤独园。国王就召唤须玛那到王宫来，称赞他对佛陀的虔诚信念及供养鲜花的勇气，并大大奖赏他一番。
而在给孤独园的阿难达尊者则问佛陀，须玛那能从他的供养得到什么法益？佛陀解释说，须玛那不顾身家安危，而用鲜花供养，因此不会堕落四种恶趣。最后，他也一定会止息生命中所有的苦痛。
The Story of Sumana, the Florist 05-68
A florist, named Sumana, had to supply King Bimbisara of Rajagaha with jasmin flowers every morning. One day, as he was going to the king's palace he saw the Buddha, with a halo of light-rays radiating from him, coming into town for alms-food accompanied by many bhikkhus. Seeing the Buddha in his resplendent glory, the florist Sumana felt a strong desire to offer his flowers to the Buddha. Then and there, he decided that even if the king were to drive him out of the country or to kill him, he would not offer the flowers to the king for that day. Thus, he threw up the flowers to the sides, to the back and over and above the head of the Buddha. The flowers remained hanging in the air; those over the head formed a canopy of flowers and those at the back and the sides formed walls of flowers. These flowers followed the Buddha in this position as he moved on, and stopped when the Buddha stopped. As the Buddha proceeded, surrounded by walls of flowers, and a canopy of flowers, with the six-coloured rays radiating from his body, followed by a large entourage, thousands of people inside and outside of Rajagaha came out of their houses to pay obeisance to the Buddha. As for Sumana, his entire body was suffused with delightful satisfaction (Piti).
The wife of the florist Sumana then went to the king and said that she had nothing to do with her husband failing to supply the king with flowers for that day. The king, being a Sotapanna himself, felt quite happy about the flowers. He came out to see the wonderful sight and paid obeisance to the Buddha. The king also took the opportunity to offer alms-food to the Buddha and his disciples. After the meal, the Buddha returned in the Jetavana monastery and the king followed him for some distance. On arrival back at the palace King Bimbisara sent for Sumana and offered him a reward of eight elephants, eight horses, eight male slaves, eight female slaves, eight maidens and eight thousand in cash.
At the Jetavana monastery, the Venerable Ananda asked the Buddha what benefits Sumana would gain by his good deed done on that day. The Buddha answered that Sumana, having given to the Buddha without any consideration for his life, would not be born in any of the four lower worlds (Apaya) for the next one hundred thousand worlds and that eventually he would become a paccekabuddha. After that, as the Buddha entered the Perfumed Hall (Gandhakuti) the flowers dropped off of their own accord.
(偈 69)
恶业未熟时，愚者思如蜜，
恶业成熟时，愚者始苦恼。
As sweet as honey is an evil deed, so thinks the fool so long as it ripens not; but when it ripens, then he comes to grief.
# 含义 Meaning
愚痴的人在恶业尚未成熟的时候, 以为恶业甜如蜂蜜, 一旦成熟, 则受苦受难。
As long as the evil deed does not bear fruit, the fool thinks it is sweet like honey; but when his evil deed does bear fruit, the fool suffers for it.
* 故事集 Story
强暴比库尼的年轻男子 05-69
沙瓦提城里有位大户人家的女儿，长得非常漂亮，又温柔，像朵莲花，人们因此称呼她连华色。她的美名远播，很多人向她求婚，其中还包括王子与富翁等，但她却宁可出家为比库尼。有一天，她点燃灯火，然后观火遍（注）就证得阿罗汉果。
后来，她一个人到森林里去独居。有一次她外出化缘时，她的表兄难它跑进她的屋舍并躲在床铺下。他一直暗恋她，所以企图以武力强暴她，等她回来后发现难它时，她说：“不要做傻事，不要伤害，不要强暴我。”但他还是强行玷污她，而后扬长而去。由于强暴圣者的严重恶行，他必然得长期承受恶报的惩罚。
佛陀知道这件不幸的事后，就请巴谢那地王来，向他说明比库尼住在森林里修行时会面临的苦难和危险。国王便在城里为比库尼兴建精舍，此后，比库尼只住在城市里。
The Story of Theri Uppalavanna 05-69
Once there was a young daughter of a rich man in Savatthi. Because she was so beautiful, with looks so tender and sweet, like a blue lotus flower, she was called "Uppalavanna", the blue lotus. The fame of her beauty spread far and wide and there were many suitors: princes, rich men and many others. But she decided that it would be better for her to become a nun, a female member of the Buddhist Order. One day, after lighting a lamp, she kept her mind fixed on the flame and meditating on the fire kasina (object of concentration) she soon achieved Magga Insight and finally attained arahatship.
Some time later, she moved to the 'Dark Forest' (Andhavana) and lived in solitude. While Theri Uppalavanna was out on her alms-round, Nanda, the son of her uncle, came to her monastery and hid himself underneath her couch. Nanda had fallen in love with Uppalavanna before she became a nun; his intention obviously was to take her by force. When Uppalavanna returned she saw Nanda and said, "You fool! Do no harm, do not molest." But he would not be stopped. After satisfying himself, he left her. As soon as he stepped on the ground, the earth opened wide and he was swallowed up.
The Buddha next sent for King Pasenadi of Kosala and told him about the dangers that nun living in forests had to face from irresponsible persons obsessed with sex. The king then promised to build monasteries for nun only in towns or close to the towns.
(偈 70)
愚人修苦行，一月复一月，
取食茅草端，功德仍不及，
正观者所得，十六分之一。
(注: 取食茅草端-苦行的一种；正观者-正观四谛者)
Month after month a fool may eat only as much food as can be picked up on the tip of a kusa grass blade; but he is not worth a sixteenth part of they who have comprehended the Truth.
# 含义 Meaning
愚痴的人虽然经年累月只吃用孤沙草尖所能掘取的少量食物, 但所得到的善业仍不及明瞭正法的人的十六分之一。
Even though, month after month, the fool (living in austerity) takes his food sparingly with the tip of a grass blade, he is not worth even one-sixteenth part of those who have comprehended the Truth (i.e., the ariyas).
* 故事集 Story
欺骗他人的苦行者 05-70
阎浮车是沙瓦提城里一位富翁的儿子，由于过去世的恶业，他生来具有怪癖。小时候，他喜欢睡在地板上，并且不吃米饭而吃人的粪便。长大后，他的父母就把他送给苦行的人，而当这些苦行者发现他的怪癖后，也把他赶走了。
晚上，他以人的粪便为食，白天则金鸡独立，张开大嘴。他吹嘘地说他只以空气为食，所以大口常开，而且地球无法负荷他的重量，所以一足鼎立。“我永远不坐下，也永远不睡觉！”他如此自夸。
很多人相信他，而供给他食物，但他都予以拒绝：“我只吃空气！”如果他们再三恳求，他则只取少许的草叶尖，并且说：“好了，走吧！这些小草叶尖就能够给你们足够的功德了！”
往后的很多年里，他就如此这般，裸身，秘密吃粪便过日子。
后来有一天，佛陀透过神通，知道阎浮车有能力于短时间内证得阿罗汉果，就在傍晚时分到阎浮车停留的地方，向他借住一夜。阎浮车用手指向山上他住的山洞。佛陀就到那里去休息，当天夜晚，诸天神来向佛陀顶礼问讯，林子里因为他们的发光而灿烂通明。阎浮车也看见这异常，第二天清晨，他就请教佛陀原因何在。
佛陀告诉他是诸天神前来顶礼问讯，阎浮车内心大受感动，就说：“您一定是真正的圣者，诸天神才会来向您顶礼问询。而我，虽然苦行五十五年，并且只以空气为食，又一脚站立，诸天神却从未来找过我！”
“阎浮车！这么多年来，你一直在骗人，但骗不了我。我清清楚楚知道，你多年来一直吃粪便，并躺下来睡觉。”佛陀回答他。
佛陀进一步指出，过去咖沙巴佛时，阎浮车曾经阻止一位比库前往一位正在供养的居士家中，而且阎浮车更把那位居士托他带给比库的供养品丢弃。由于这些恶业，今生他才会有吃粪便与睡在地板的怪癖。阎浮车听完佛陀的说法后，才了解自己的错误，并且深深后悔多年来欺骗众人的行径。他向佛陀跪下，佛陀也给他一片布遮身。佛陀接着向阎浮车说法，阎浮车听完佛陀的说法后，就证得阿罗汉果，并立刻加入僧团。
不久，阎浮车的弟子们也来了，却讶异的发现阎浮车与佛陀在一起。阎浮车比库向他们解释，他已经加入僧团，此后只是佛陀的弟子。佛陀也向他们说，虽然阎浮车修习各种苦行，但所成就的却比不上他现在修行成就的十六分之一。
(注) 佛陀在世时的印度，经常用这种方法来比较不同事物之间的价值差别。
The Story of Thera Jambuka 05-70
Jambuka was the son of a rich man in Savatthi. Due to his past evil deeds he was born with very peculiar habits. As a child, he wanted to sleep on the floor with no proper bed, and to take his own excreta for food instead of rice. When he grew older, his parents sent him to the Ajivakas, the naked ascetics. When those ascetics found out about his peculiar food habits they drove him away. At nights he ate human excreta and in the day time stood still on one leg and kept his mouth open. He used to say that he kept his mouth open because he only lived on air and that he stood on one leg because it would otherwise be too heavy for the earth to bear him. "I never sit down, I never go to sleep," he boasted and on account of this, he was known as Jambuka, a 'jackal'.
Many people believed him and some would come to him with offerings of choice food. Then Jambuka would refuse and say, "I do not take any food except air." When pressed, he would take just a little of the food with the tip of a blade of grass and say, "Now go, this little will give you enough merit." In this way, Jambuka lived for fifty-five years, naked and taking only excreta.
One day, the Buddha saw in his vision that Jambuka was due to attain arahatship within a short time. So, in the evening, the Buddha went to where Jambuka was staying and asked for some place to spend the night. Jambuka pointed out to him a mountain-cave not far from the stone slab on which he himself was staying. During the first, second and third watches of the night, the Catumaharajika devas, Sakka and Mahabrahma came to pay homage to the Buddha in turn. On all the three occasions, the forest was lit up and Jambuka saw the light three times. In the morning, he walked over to the Buddha and enquired about the lights.
When told about the devas, Sakka and Mahabrahma coming to pay homage to the Buddha, Jambuka was very much impressed, and said to the Buddha, "You must, indeed, be a wonderfully great person for the devas, Sakka and Mahabrahma to come and pay homage to you. As for me, even though I have practised austerely for fifty-five years, living only on air and standing only on one leg, none of the devas, nor Sakka, nor Mahabrahma has ever came to me" To him, the Buddha replied, "O Jambuka! You have been deceiving other people, but you cannot deceive me. I know that for fifty-five years you have been eating excreta and sleeping on the ground."
Furthermore, the Buddha explained to him how in one of his past existences during the time of Kassapa Buddha, Jambuka had prevented a thera from going with him to the house of a lay-disciple where alms-food was being offered and how he had also thrown away the food that was sent along with him for that thera. It was for those evil deeds that Jambuka had to be eating excreta and sleeping on the ground. Hearing that account, Jambuka was horrified and terror-stricken, and repented for having done evil and for having deceived other people. He went down on his knees and the Buddha gave him a piece of cloth to put on. The Buddha then proceeded to deliver a discourse; at the end of the discourse Jambuka attained arahatship and joined the Buddhist Order on the spot.
Soon after this, Jambuka's pupils from Anga and Magadha arrived and they were surprised to see their teacher with the Buddha. Thera Jambuka then explained to his pupils that he had joined the Buddhist Order and that he was now only a disciple of the Buddha. To them, the Buddha said that although their teacher had lived austerely by taking food very sparingly, it was not worth even one-sixteenth part of his present practice and achievement.
(偈 71)
恶业不即熟，如新挤牛奶，
不即为凝固，恶人所造业，
如灰烬覆火，恶报随其后。
An evil deed does not immediately bear fruit, just as milk does not curdle at once; evil follows the fool like smouldering embers covered with ash.
# 含义 Meaning
恶业虽然不会立刻成熟, 如同牛奶不会瞬间凝结, 但恶业不离愚人, 时时烧炙愚人, 时时烧炙愚痴的人, 如同灰烬覆盖下的活火炭。
An evil deed does not immediately bear fruit, just as the newly-drawn milk does not curdle at once; but it follows the fool burning him like live coal covered with ashes.
* 故事集 Story
人面蛇身的饿鬼 05-71
## 马哈摩嘎喇那 = 摩诃目犍连 (十大弟子 / 神通第一)
## 马哈摩嘎喇那 = 摩诃目犍连 (十大弟子 / 神通第一)
马哈摩嘎喇那尊者有一次与勒叉那尊者一齐到沙瓦提城化缘。途中他看见一件奇怪的东西，他只是笑笑(注)而不语。回到精舍后，他向勒叉那解释他之所以笑，是因为看见一只人面蛇身的饿鬼。佛陀也说，在他究竟证悟，成为佛陀当天，也亲眼目睹这只人面蛇身鬼。佛陀说，很久以前，有位独觉佛，人们若要到他的精舍，必须先通过一处田畴。这田畴的主人却害怕人们来来往往精舍会破坏田畴，就放火烧毁精舍。独觉佛只好搬到别的地方去。独觉佛的信徒知道这件事情后，非常愤怒，就殴打田畴主人致死。也由于恶业的关系，他往生成人面蛇身的饿鬼。
佛陀总结的说：“恶业虽然不立刻报应，但作恶的人终将自食恶果，没有人能逃避恶业的报应！”
(注) 诸佛和阿罗汉微笑时，不表示幽默，而是为了启发与他们同行的人发问。
The Story of Ahipeta* 05-71
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural powers.)
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural powers.)
The Chief Disciple Maha Moggallana was on one occasion going on an alms-round with Thera Lakkhana in Rajagaha. On seeing something, he smiled but said nothing. When they were back at the monastery, Thera Maha Moggallana told Thera Lakkhana that he smiled because he saw a peta-ghost with the head of a human being and the body of a snake. The Buddha then said that he himself had seen that very peta-ghost on the day he attained Buddhahood. The Buddha also explained that, a very long time ago, there was a paccekabuddha, who was respected by many. People going to his monastery had to traverse a field. The owner of the field, fearing that his field would be damaged by too many people going to and from the monastery, set fire to it. Consequently, the paccekabuddha had to move to some other place. The disciples of the paccekabuddha, being very angry with the land-owner, beat him and killed him. On his death he was reborn in Avici Niraya. In his present existence, he was serving out the remaining term of the evil consequences (kamma) as a peta-ghost.
In conclusion, the Buddha said, "An evil deed does not bear fruit immediately, but it invariably follows the evil doer. There is no escape from the consequences of an evil deed."
* Ahipeta = Ahi + peta; ahi = snake + peta = peta-ghost, an ever-hungry spirit or ghost. In this instance a ghost with the head of a human being and the body of a snake.
(偈 72)
愚求智与名，反促其毁灭，
毁彼之幸福，亦毁彼善根。
(注: 智与名-无义利之智与名；善根-指智慧。)
To his ruin the fool gains knowledge and fame; they destroy his brilliance and crush his wisdom.
# 含义 Meaning
愚人的各种技俩只会伤害自己, 破坏德行与智慧。
The skill of a fool can only harm him; it destroys his merit and his wisdom.
* 故事集 Story
谨言慎行 05-72
## 马哈摩嘎喇那 = 摩诃目犍连 (十大弟子 / 神通第一)
## 马哈摩嘎喇那 = 摩诃目犍连 (十大弟子 / 神通第一)
有一次，马哈摩嘎喇那尊者与勒叉那尊者一齐外出化缘时，看见一只人面蛇身的饿鬼。佛陀说，这只人面蛇身鬼的名字是沙提枯达。它在某一个过去世时，擅于投掷石头。有一天，他请求他的老师允许他练习投掷，老师警告他练习时不可以打到牛或人，否则一定要赔偿牛主人或人的亲戚，所以要他另外找目标练习。
后来，沙提枯达发现一位修行人在外化缘，他心想这是个理想的目标，因为修行人没有亲戚、没有保护人，也不是牛，不必负责赔偿。他就向这修行人投掷石头，修行人因此丧失性命。社会大众知道这件事情后，非常愤怒，也杀死他。由于他的恶业，他死后堕落到悲惨的四恶道 (注) 中，并且要受很长时间的苦。今生，则变为人面蛇身的饿鬼，而且他的头时时刻刻受赤红鎯头的锤打。
佛陀说：「愚人的技术只会伤害自己，而没有任何益处。」
(注) 畜生、饿鬼、阿修罗或地狱。
The Story of Satthikutapeta 05-72
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural powers.)
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural powers.)
The Chief Disciple Maha Moggallana saw this enormous peta-ghost while going on an alms-round with Maha Moggallana. In this connection, the Buddha explained that Satthikutapeta, in one of his previous existences, was very skilful in throwing stones at things. One day, he asked permissions from his teacher to try out his skill. His teacher told him not to hit a cow, or a human being as he would have to pay compensation to the owner or to the relative, but to find a target which was ownerless or guardianless.
On seeing the paccekabuddha, the idiots lacking in intelligence, thought the paccekabuddha, having no relative or guardian, would be an ideal target. So he threw a stone at the paccekabuddha who was on an alms-round. The stone entered from one ear and came out of the other. The paccekabuddha expired when he reached the monastery. The stone-thrower was killed by the disciples of the paccekabuddha and he was reborn in Avici Niraya. Afterwards, he was reborn as a peta-ghost and had since been serving the remaining term of the evil consequences (kamma) of his evil deed. As a peta-ghost his enormous head was being continuously hit with red-hot hammers.
In conclusion, the Buddha said, "To a fool, his skill or knowledge is of no use; it can only harm him."
(偈 73)
痴僧慕虚荣，僧中居上座，
寺内拥权威，求白衣礼事。
The fool will desire undue reputation, precedence among bhikkhus, authority in the monasteries, honour among families.
# 含义 Meaning
愚痴的比库追求种种虚荣： 在僧团中坐上座, 成为精舍的住持和受他人的礼敬。
The foolish bhikkhu desires praise for qualities he does not have, precedence among bhikkhus, authority in the monasteries, and veneration from those unrelated to him.
(偈 74)
僧俗应俱知，诸事我成就，
应做不做事，皆得顺吾意。
愚人作是想，贪欲憍慢增。
Let both laymen and bhikkhus think, “by myself was this done; in every work, great or small, let them refer to me.” Such is the ambition of the fool; his desires and pride increase.
# 含义 Meaning
愚痴的人心中惦着的是： 「让其他比库和信徒都明白： 『事情不论大小, 因为我才能成就, 都由我作主』。」 所以贪与慢增长。
"Let both laymen and bhikkhus think that things are done because of me; let them obey me in all matters, great and small." Such being the thoughts of the fool, his greed and his pride grow.
* 故事集 Story
信徒与固执的比库 05-73 & 74
## 马哈摩嘎喇那 = 摩诃目犍连 (十大弟子 / 神通第一)
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
## 马哈摩嘎喇那 = 摩诃目犍连 (十大弟子 / 神通第一)
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
希达有一次遇见摩诃那摩尊者－－最早的五比库之一正在化缘，就邀请他到家中供养。供养后，他接着听摩诃那摩说法，听完之后，他就领悟了佛法。后来，他在他的芒果园里兴建了一座精舍，来供养、照顾所有前往该精舍的比库，而殊达玛比库则是常住比库。
有一天，佛陀的两大弟子─马哈摩嘎喇那与沙利子到希达兴建的精舍来。希达在听完沙利子的说法后，即证得三果。他就邀请两人于第二天到家中供养。他也邀请殊达玛，却被拒绝，殊达玛说：「你是先邀请他们两位，才邀请我的。」希达再度邀请时，殊达玛仍然不肯。但是第二天一大早，殊达玛却出现在希达家门口，这时候，希达再次邀请他入内供养，他依然拒绝，并且说自己正在化缘，绝不坐下。可是，当他看见供养的食物时，却嫉妒马哈摩嘎喇那和沙利子，再也无法抑制心中的怒火，就辱骂希达并宣称：「我再也不住在你的精舍了。」说完话后，气匆匆地离开了。
殊达玛后来向佛陀叙说整件事的经过。佛陀告诫他：「你已经打击这位虔诚又慷慨布施的信徒了。你必须回去找希达，确实向他认错 」殊达玛遵照佛陀的教诲去做。但希达却认为殊达玛必须先了解他错误的地方，才愿意接受他的道歉。殊达玛只好又回精舍去，佛陀告诲他：
「修持好的比库不能执着，不能自夸：『这是我的精舍，这是我的地盘，我的信徒等』。比库若执着这种想法，贪爱、贡高之心就会炽盛。」
殊达玛听完佛陀的教诲后，再次前往希达家，这次他们俩人和好如初。几天后，殊达玛就证得阿罗汉果。
The Story of Citta the Householder 05-73 & 74
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural powers.)
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural powers.)
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
Citta, a householder, once met Thera Mahanama, one of the group of the first five bhikkhus (Pancavaggis), going on an alms-round, and invited the thera to his house. There, he offered alms-food to the thera and after listening to the discourse given by him, Citta attained Sotapatti Fruition. Later, Citta built a monastery in his mango grove. There, he looked to the needs of all bhikkhus who came to the monastery and bhikkhu Sudhamma was installed as the resident bhikkhu.
One day, the two Chief Disciples of the Buddha, the Venerable Sariputta and the Venerable Maha Moggallana came to the monastery and after listening to the discourse given by the Venerable Sariputta, Citta attained Anagami Fruition. Then, he invited the two Chief Disciples to his house for alms-food the next day. He also invited Thera Sudhamma, but Thera Sudhamma refused in anger and said, "You invite me only after the other two." Citta repeated his invitation, but it was turned down. Nevertheless, Thera Sudhamma went to the house of Citta early on the following day. But when invited to enter the house, Thera Sudhamma refused and said that he would not sit down as he was going on his alms-round. But when he saw the things that were to be offered to the two Chief Disciples, he envied them so much that he could not restrain his anger. He abused Citta and said, "I don't want to stay in your monastery any longer," and left the house in anger.
From there, he went to the Buddha and reported everything that had happened. To him, the Buddha said, "You have insulted a lay-disciple who is endowed with faith and generously. You'd better go back to him and own up your mistake." Sudhamma did as he was told by the Buddha, but Citta would not be appeased; so he returned to the Buddha for the second time. The Buddha, knowing that the pride of Sudhamma had dwindled by this time, said, "My son, a good bhikkhu should have no attachment; a good bhikkhu should not be conceited and say 'This is my monastery, this is my place, these are my lay-disciples,' etc., for in one with such thoughts, covetousness and pride will increase."
Then the Buddha spoke the above verses, at the end of the discourse, Sudhamma went to the house of Citta, and this time they got reconciled; and within a few days, Sudhamma attained arahatship.
(偈 75)
一道求利养，一道向涅槃，
当如是明了，佛子诸比库，
不喜贪世利，勤修出离心。
(注: 利养-Lābha世利；出离心-viveka身离群，心离欲，离诸行达涅槃)
Surely the path that leads to worldly gain is one, and the path that leads to nibbāna is another; understanding this, the bhikkhu, the disciple of the Buddha, should not rejoice in worldly favours, but cultivate detachment.
# 含义 Meaning
获得世间利益的方法和证得涅槃的修行方法绝对不同, 佛陀的弟子应该明白这种道理, 不应该贪恋世间利益, 应该修习出离心。
Indeed, the path that leads to worldly gain is one and the Path that leads to Nibbana is another. Fully comprehending this, the bhikkhu, the disciple of the Buddha, should not take delight in worldly gain and honour, but devote himself to solitude, detachment and the realization of Nibbana.
* 故事集 Story
赢得众人敬仰的沙马内拉 05-75
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
## 马哈摩嘎喇那 = 摩诃目犍连 (十大弟子 / 神通第一)
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
## 马哈摩嘎喇那 = 摩诃目犍连 (十大弟子 / 神通第一)
提沙的父亲是沙瓦提城中名声显赫的人，也经常在家中供养沙利子。所以，提沙很小的时候，就见过沙利子很多次。七岁时，他就出家，在沙利子的座下为沙马内拉。当他停留在揭达林给孤独园时，很多亲朋好友都携带很多的礼物和供养品来探望他，他却觉得这些探视十分累人。所以，得到佛陀给他的禅观指导后，他就到森林里的一处精舍去。在那里，如果有村民要供养他任何东西，他只说：「愿你幸福，早日解脱生命的苦痛！」然后，就继续精进禅修观想，也因此，三个月后，就证得圣果。
结夏安居结束后，沙利子、马哈摩嘎喇那和长老比库多人来探视他。村民也趁机请沙利子说法，沙利子予以婉拒，但指定提沙代为说法，村民则说：「提沙只会说：『愿你幸福，早日解脱生命的苦痛！』」所以他们要求沙利子另外派别人。但沙利子坚持指定由提沙说法，提沙于是开始说法。
提沙说完法时，晨曦已经初起，沙利子击掌赞叹提沙精彩的说法，村民也深受感动。提沙对佛法深入的了解让他们感到惊讶，他们因此庆幸提沙能住在他们村子里。有些人则对提沙不早些出来说法感到遗憾。
这时候，佛陀在给孤独园里，透过神通，明白村民不同的感受，就现身来化解村民的误解。佛陀到达村子的时候，村民正在准备供养的食物，村民就趁机供养佛陀。供养后，佛陀告诉村民：「各位都很幸运，提沙能住在你们村子里。也由于提沙在此的缘故，我、沙利子、马哈摩嘎喇那、长老比库和其他众多比库才会在此与各位相见。」佛陀的这番话，使村民们明白他们是何其幸运，便不再浪费时间去回想提沙尚未说法前的往事。
备注：出离有三层意义：1. 出离群众; 2. 心灵上远离贪爱; 3. 远离缘起法，趣向涅槃。
The Story of Samanera Tissa of the Forest Monastery 05-75
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
Tissa was the son of a rich man from Savatthi. His father used to offer alms-food to the Chief Disciple Sariputta in their house and so Tissa even as a child had met the Chief Disciple on many occasions. At the age of seven he became a novice (samanera) under the Chief Disciple Sariputta . While he was staying at the Jetavana monastery, many of his friends and relatives came to see him, bringing presents and offerings. The samanera found these visits to be very tiresome; so after taking a subject of meditation from the Buddha, he left for a forest monastery. Whenever a villager offered him anything, Tissa would just say 'May you be happy, may you be liberated from the ills of life,' ("Sukhita hotha, dukkha muccatha"), and would go on his own way. While he stayed at the forest monastery, he ardently and diligently practised meditation, and at the end of three months he attained arahatship.
After the vassa, the Venerable Sariputta accompanied by the Venerable Maha Moggallana and other senior disciples paid a visit to Samanera Tissa, with the permission of the Buddha. All the villagers came out to welcome the Venerable Sariputta and his company of four thousand bhikkhus. They also requested the Venerable Sariputta to favour them with a discourse, but the Chief Disciple declined; instead, he directed his pupil Tissa to deliver a discourse to the villagers. The villagers, however, said that their teacher Tissa could only say "May you be happy, may you be liberated from the ills of life", and asked the Chief Disciple to assign another bhikkhu in his place. But the Venerable Sariputta insisted that Tissa should deliver a discourse on the dhamma, and said to Tissa, "Tissa, talk to them about the dhamma and show them how to gain happiness and how to be liberated from the ills of life."
Thus, in obedience to his teacher, Samanera Tissa went up the platform to deliver his discourse. He explained to the audience the meaning of the aggregates (khandhas), sense bases and sense objects (ayatanas), elements of the perpetuation of the Teaching (Bodhipakkhiya Dhamma), the Path leading to arahatship and Nibbana, etc. Finally he concluded, "And thus, those who attain arahatship are liberated from all the ills of life and have Perfect Peace; all the rest will still wander about in the round of rebirths (samsara)."
The Venerable Sariputta praised Tissa for having expounded the dhamma so well. Dawn was approaching when he finished his exposition, and all the villagers were very much impressed. Some of them were surprised that Samanera Tissa knew the dhamma so well, but they were also dissatisfied with him because formerly he had talked so little about the dhamma to them; the others were happy and contented to find the samanera to be so learned and felt that they were very lucky to have him amongst them.
The Buddha, with his supernormal power, saw from the Jetavana monastery these two groups of villagers and appeared before them. His intention in coming to the village was to clear up the misunderstanding amongst the first group of villagers. The Buddha arrived while the villagers were preparing alms-food for the bhikkhus. So, they had the opportunity to offer alms-food to the Buddha as well. After the meal, the Buddha addressed the villagers, "O lay disciples, all of you are so lucky to have Samanera Tissa amongst you. It is on account of his presence here that I myself, my Chief Disciples, senior disciples and many other bhikkhus now pay you a visit." These words made them realize how fortunate they were to have Samanera Tissa with them and they were satisfied. The Buddha then delivered a discourse to the villagers and the bhikkhus, and consequently, many of them attained Sotapatti Fruition.
After the discourse, the Buddha returned to the Jetavana monastery. In the evening, the bhikkhus said in praise of Tissa to the Buddha, "Venerable Sir, Samanera Tissa had performed a very difficult task; he was so well provided with gifts and offerings of all kinds here in Savatthi, yet he gave up all these to go and live austerely in a forest monastery." To them the Buddha replied, "Bhikkhus, a bhikkhu, whether in town or in village, should not live for the sake of gifts and offerings, if a bhikkhu renounces all good prospects or worldly gain and diligently practises the dhamma in solitude, he is sure to attain arahatship."
