(偈 01)
诸法心先导，心主心所作，
若以意恶行，恶语恶身行，
则苦必随彼，如轮随兽足。
Mind is the forerunner of (all evil) states.
Mind is chief; and they are mind-made.
If one speaks or acts with a corrupt mind,
suffering follows as the wheel follows the hoof of the ox.
心是所有法的先导, 心是所有造作的主导, 若人造作身口意恶业, 必定受苦报, 一如牛车紧随牛的足迹。
Mind always comes first, mind is of all states the primer, by mentality are all things initiated, by thought of mind are all phenomena formed, if with evil intention one thinks, speaks or acts, pain certainly follows one like the Oxcart follows the ox's hoof.
* 故事集 Story
瞎眼的阿罗汉 01-01
有一天，盲尊者迦丘帕喇到揭达林给孤独园向佛陀问讯。当天晚上经行时，他意外踩死一些昆虫。第二天早上，精舍的其他比库前去找他时，发现这些昆虫的尸体，他们认为尊者犯了戒，就向佛陀报告这件事。
佛陀首先问他们是否亲眼看见尊者踩死这些昆虫，他们回答说没有。 佛陀就劝告他们：「正如你们没有亲眼看见他杀生，他也看不见这些昆虫；再说，身为阿罗汉，他没有杀生的念头，所以并没有犯戒。」 他们接着问佛陀，尊者的眼睛为什么会瞎掉？佛陀就以下面的故事来说明业力的影响：
迦丘帕喇的某一前世是医生，却故意使某个女人的眼睛瞎掉。事情的经过是这样的：该女人答应迦丘帕喇，如果能够彻底治好她的眼病，她和儿子愿意做他的仆人。但后来她却害怕真的变为仆人，就向医生撒谎，说她的眼睛愈来愈坏，而事实上，却已经完全痊愈了。医生很清楚她在骗他，所以为了报复，就给她另一付药方，终于使她的眼睛完全瞎掉。 由于这罪行，这医生在往后很多世都是瞎子。 佛陀接着说，恶业会跟随造业的人，就像车轮尾随牛的足迹一样。
备注：
1. 「法 」(dhamma)有多重意义，此处指的是业(kamma) 或代表行 (cetana) 的业，或任何伴随道德或不道德的意识而来的心理状态。本品的法指的是不善法（邪恶的心理状态），若没有心的作用，不会生起任何心理状态，所以说心是所有善恶心理状态的先导。
2. 行：最重要的心理状态。佛：「行即是业。」
3. 心是所有作为的先导，是实行和衡量所有行为的主要因素。
The Story of Thera Cakkhupala 01-01
On one occasion, Thera Cakkhupala came to pay homage to the Buddha at the Jetavana monastery. One night, while pacing up and down in meditation, the thera accidentally stepped on some insects. In the morning, some bhikkhus visiting the thera found the dead insects. They thought ill of the thera and reported the matter to the Buddha. The Buddha asked them whether they had seen the thera killing the insects. When they answered in the negative, the Buddha said, "Just as you had not seen him killing, so also he had not seen those living insects. Besides, as the thera had already attained arahatship he could have no intention of killing and so was quite innocent." On being asked why Cakkhupala was blind although he was an arahat, the Buddha told the following story:
Cakkhupala was a physician in one of his past existences. Once, he had deliberately made a woman patient blind. That woman had promised him to become his slave, together with her children, if her eyes were completely cured. Fearing that she and her children would have to become slaves, she lied to the physician. She told him that her eyes were getting worse when, in fact, they were perfectly cured. The physician knew she was deceiving him, so in revenge, he gave her another ointment, which made her totally blind. As a result of this evil deed the physician lost his eyesight many times in his later existences.
Then the Buddha spoke the above verse, at the end of the discourse, thirty thousand bhikkhus attained arahatship together with Analytical Insight (Patisambhida).
(偈 02)
诸法心先导，心主心所作，
若以意善行，善语善身行，
则乐必随彼，如影随身形。
Mind is the forerunner of (all good) states.
Mind is chief, and they are mind-made.
If one speaks or acts with a pure mind,
happiness follows as one’s own shadow that never leaves.
# 含义 Meaning
心是所有法的先导, 心是所有造作的主脑, 一切都是心所造作的，人若造作身、口、意善业, 一定有乐, 如影不离形。
Mind always comes first, mind is of all states the primer, by mentality are all things initiated, by thought of mind are all phenomena formed, if with good intention one thinks, speaks or acts Joy surely follows one like the never-leaving shadow.
何必妄想 01-02
玛塔侃达理是个年轻的婆罗门，他的父亲非常吝啬，从来不布施。即使玛塔侃达理是独子，但身上所带的首饰也是父亲为了省钱，而亲自打造的。所以当他患了黄疸病时，他父亲也不请医生来治病，终于使他病入膏肓。他父亲知道他快要逝世时，叫人把他抬到走廊去，以免来家里的人看到他父亲的财富。
当天早上，佛陀出禅定后，透过神通看见玛塔侃达理躺在走廊上。所以当佛陀与弟子到沙瓦提城去化缘时，就走到玛塔侃达理家门口，向玛塔侃理放光，吸引他注意。这时候的玛塔侃理非常脆弱，所以看见佛陀时，只能向佛陀表白信仰佛教的心意，但也因此获得一些幸福感，而这就足够了。当他内心充满对佛的信心而逝世时，便往生至三十三天。
当他在切利天看见父亲在墓地为他哭泣时，化身恢复原来的形像，出现在墓地，向父亲说他已往生三十三天，并劝请父亲亲近佛陀、布施并且听佛说法。他的父亲便遵照他的话去做。
佛陀说法后，有人就问，人可不可以只在心灵上信仰佛法，而没有任何慈善行为，也不持戒，就可以往生三十三天吗？佛陀就请玛塔侃达理现身，玛塔侃达理于是从切利天下来，亲自向他们说他已往生三十三天了。听完他的话后，大家才确实相信玛侃达理只因为内心皈依佛陀，就获得往生三十三天的荣耀。
听完佛陀说法，他父亲从此明白佛法，并把大部份的财富布施出来。
备注：
此篇是佛陀在不同场合说法，用来说明善恶业不可避免的业报。人会受到过去和现在所作之业的影响，而在现在或未来适当的时机受此业报。人必须为自己的幸福和悲惨，负大部份责任；人为自己造作天堂或地狱；人是自己命运的主宰，只有人才能拯救自己。佛法教导世人要自我负责，也主张因果报应。人造作业，会受业报。 但仍有解脱的可能。
The Story of Matthakundali 01-02
Matthakundali was a young brahmin, whose father, Adinnapubbaka, was very stingy and never gave anything in charity. Even the gold ornaments for his only son were made by himself to save payment for workmanship. When his son fell ill, no physician was consulted, until it was too late. When he realized that his son was dying, he had the youth carried outside on to the verandah, so that people coming to his house would not see his possessions.
On that morning, the Buddha arising early from his deep meditation of compassion saw, in his Net of Knowledge, Matthakundali lying on the verandah. So when entering Savatthi for alms-food with his disciples, the Buddha stood near the door of the brahmin Adinnapubbaka. The Buddha sent forth a ray of light to attract the attention of the youth, who was facing the interior of the house. The youth saw the Buddha; and as he was very weak he could only profess his faith mentally. But that was enough. When he passed away with his heart in devotion to the Buddha he was reborn in the Tavatimsa celestial world.
From his celestial abode the young Matthakundali, seeing his father mourning over him at the cemetery, appeared to the old man in the likeness of his old self. He told his father about his rebirth in the Tavatimsa world and also urged him to approach and invite the Buddha to a meal. At the house of Adinnapubbaka the question of whether one could or could not be reborn in a celestial world simply by mentally professing profound faith in the Buddha, without giving in charity or observing the moral precepts, was brought up. So the Buddha willed that Matthakundali should appear in person; Matthakundali soon appeared fully decked with celestial ornaments and told them about his rebirth in the Tavatimsa world. Then only, the audience became convinced that the son of the brahmin Adinnapubbaka by simply devoting his mind to the Buddha had attained much glory.
Then the Buddha spoke the above verse, at the end of the discourse Matthakundali and his father Adinnapubbaka attained Sotapatti Magga and Sotapatti Phala. Adinnapubbaka also donated almost all his wealth to the cause of the Buddha's Teaching.
(偈 03)
他咒骂欺我，败我掠夺我，
若人心怀怨，怨恨不能息。
“He abused me, he beat me, he defeated me, he robbed me,”
in those who harbour such thoughts hatred is not appeased.
人的内心若抱持:「他辱骂我、殴打我、打垮我、劫夺我。」 的想法, 心中的怨恨无法止息。
When a person holds that he was insulted, assaulted, defeated, or robbed, his anger continues to increase and no way of subsiding.
# 含义 Meaning
人的内心若没有:「他辱骂我、殴打我、打垮我、劫夺我。」的想法, 心中的怨恨就能止息。
(偈 04)
他咒骂欺我，败我掠夺我，
若人不怀怨，怨恨自能息。
“He abused me, he beat me, he defeated me, he robbed me,”
in those who do not harbour such thoughts hatred is appeased.
人的内心若没有:「他辱骂我、殴打我、打垮我、劫夺我。」的想法, 心中的怨恨就能止息。
When a person not holds that he was insulted, assaulted, defeated, or robbed, forgive and forget the wrongs done to him, anger quickly vanishes, he is then at peace.
* 故事集 Story
报复的苦行者 01-03 & 04
帝沙是佛陀的表弟，晚年出家为僧。
他喜欢假装自己是长老比库。如果来访的比库得到他的同意，为他服务时，就很高兴。但他却不尊敬真正的长老比库，也时常与年轻比库争吵。如果有人说他的行为不如法，他就哭闹、生气，非常不满意，并且向佛陀抱怨。佛陀对他的情形了然于心，所以每次都劝他改变自己的行为，同时不要记恨，因为只有不记恨才能消除恨意。
佛陀说：帝沙不只是今生才如此顽固，前世的时候也很固执：帝沙的某一前世是顽固的苦行者，名叫提婆喇，由于误会，而咀咒一个非常神圣的宗教师，虽然国王劝他向该宗教师恳求宽恕，但他悍然拒绝。国王最后只好以武力迫使他向该宗教师恳请宽恕。
备注：
佛陀经常教诲弟子不可以报复，即使受到激怒也要随时随地修习忍辱。佛陀赞叹那些尽管有能力报复，但忍辱并且原谅他人辱骂的人，在整部【法句经 / 故事集 】中，佛陀多次受到他人严厉的批评、辱骂和攻击，但佛陀仍忍辱如常。忍辱不是脆弱或失败的表现，而是伟人坚定信念的表征。
佛陀经常教诲弟子不可以报复，即使受到激怒也要随时随地修习忍辱。佛陀赞叹那些尽管有能力报复，但忍辱并且原谅他人辱骂的人，在整部【法句经 / 故事集 】中，佛陀多次受到他人严厉的批评、辱骂和攻击，但佛陀仍忍辱如常。忍辱不是脆弱或失败的表现，而是伟人坚定信念的表征。
The Story of Thera Tissa 01-03 & 04
Tissa, son of the Buddha's maternal aunt, was at one time staying with the Buddha. He had become a bhikkhu only in his old age, but he posed as a senior bhikkhu and was very pleased when visiting bhikkhus asked his permission to do some service for him. On the other hand, he failed to perform the duties expected of junior bhikkhus; besides, he often quarrelled with the younger bhikkhus. Should anyone rebuke him on account of his behaviour he would go complaining to the Buddha, weeping, very much dissatisfied and very upset. The others also followed him to the presence of the Buddha. The Buddha told them not to harbour thoughts of enmity, for enmity could only be appeased by not harbouring enmity.
Then the Buddha spoke the above verses, at the end of the discourse, one hundred thousand bhikkhus attained Sotapatti Fruition.
Then the Buddha spoke the above verses, at the end of the discourse, one hundred thousand bhikkhus attained Sotapatti Fruition.
(偈 05)
不能以怨恨，止息世间怨，
唯慈能止怨，乃不易古法。
Hatred never ceases through hatred in this world; through love alone does it cease. This is an eternal law.
世间的怨恨无法止息怨恨, 唯有慈悲可以止息怨恨, 这是永恒不易的古法。
Those who attempt to conquer hatred by hatred will never end hatred, The method is of overcoming hatred through love is eternally law.
* 故事集 Story
累劫以来的仇恨 01-05
从前有位信徒的太太不能生育。她害怕因此受到丈夫和婆婆的歧视，就亲自为丈夫安排，选择再纳了一妾。但前后两次，当她知道妾怀孕时，却在饭中掺药而使妾两次都流产。第三次有喜时，这妾就刻意隐瞒她，但她后来还是知道了，并且如法泡制，妾因此再次流产，并且因而丧生。弥留之际，妾发誓要报复她和她未来的儿女。两人之间累世的仇恨从此展开。
后来，这对妻妾曾经投胎转世成母鸡与猫、牝鹿与母豹。今生，一个投胎转世成沙瓦提城一位贵族的女儿，另一位则变成食人妖怪。有一天，食人妖怪拼命追赶贵族女儿和他的婴孩，当贵族女儿知道佛陀正在揭达林给孤独园说法时，他就逃到佛陀的身边，并且把婴孩放在佛陀的脚下，接受佛陀的保护。食人妖怪却被挡在外面，无法进入。后来食人妖怪也被传唤进去，佛陀向她们两人劝诫，说她们两人的前世是彼此仇恨的妻妾，因为互相怀恨，以致于往后的几世里，不断地迫害对方的子女，佛陀告诫她们，恨只会增加更多的恨，唯有友谊，相互体谅及善意才可能化解仇恨。听完佛陀的说法后，她们明白自己的错误，就在佛陀的劝诫下，尽释前嫌。
佛陀接着要贵族的女儿把小男婴交给食人妖怪，但她担心男婴的安全，而迟疑了一会儿，但出于对佛陀的虔诚和信心，她听话地把男婴交给食人妖怪。食人妖接过男婴后热切的爱抚和亲吻婴孩，就向对待自己的孩子一般。一会儿，又把男婴还给贵族的女儿。
从此以后，双方尽释前嫌，同时善待对方。
备注：
佛陀和弟子共同遵守的永恒不变之法。
佛陀和弟子共同遵守的永恒不变之法。
The Story of Kalayakkhini 01-05
Once there lived a householder, whose wife was barren; later he took another wife. The feud started when the elder wife caused abortion of the other one, who eventually died in child birth. In later existences the two were reborn as a hen and a cat; a doe and a leopardess; and finally as the daughter of a nobleman in Savatthi and an ogress named Kali. The ogress (Kalayakkhini) was in hot pursuit of the lady with the baby, when the latter learned that the Buddha was nearby, giving a religious discourse at the Jetavana monastery. She fled to him and placed her son at his feet for protection. The ogress was stopped at the door by the guardian spirit of the monastery and was refused admission. She was later called in and both the lady and the ogress were reprimanded by the Buddha. The Buddha told them about their past feuds as rival wives of a common husband, as a cat and a hen, and as a doe and a leopardess. They were made to see that hatred could only cause more hatred, and that it could only cease through friendship, understanding and goodwill.
Then the Buddha spoke the above verse, at the end of the discourse, the ogress was established in Sotapatti Fruition and the long-standing feud came to an end.
Then the Buddha spoke the above verse, at the end of the discourse, the ogress was established in Sotapatti Fruition and the long-standing feud came to an end.
(偈 06)
愚人不明了，人生终归死，
彼等若明了，诤论自息灭。
(注: 愚人-拘睒弥（Kosambi）其地的诤论比库。)
The others know not that in this quarrel we perish; those who realise it, have their quarrels calmed thereby.
# 含义 Meaning
明白「诤论使人毁灭」的人, 停止诤论。昧于这种道理的人, 诤论不休。
Most of us still do not understand that we must perish in this world, those who understand this, our quarrels will come to an end.
* 故事集 Story
高赏比诤论不休的比库们 01-06
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一)
一件微不足道的事件使高赏比的比库们诤论不休。有些比库跟随精通律（vinaya）的法师，其他的比库则跟随精通法（dhamma）的法师，双方诤论不休。他们甚至不听佛陀的劝解，但佛陀知道，他们终究会明白这样是错误的，所以就离开他们，单独到森林的僻远静处结夏安居 (注1)。（安居时曾经有一只大象和猴子照顾佛陀） (注2)。
高赏比的信徒明白佛陀离去的原委后，拒绝再供养这些比库们，比库们才明白他们的愚昧，而相互和解、修好。但信徒们要他们承认，是他们的错误，才造成佛陀离开高赏比，否则不愿再像从前那样尊敬他们。信徒们要他们恳请佛陀宽恕，但佛陀已经离开了，当时又是安居的中期，所以那一次的安居，比库们过的很辛苦、惨淡。
安居结束后，阿难达和众多比库就去找佛陀，并且向佛陀表达他们的悔意，同时保证他们已经明白所犯的错误，恳求佛陀回去。佛陀也就回沙瓦提城的揭达林给孤独园去。精舍的比库看见佛陀时，就向佛陀顶礼问讯，并且认错。佛陀告诫他们说：生命是无常的，大家必须停止争吵，言行举止也不能像永远不会死亡般。
备注：
1. 结夏安居 (vassa)，即南传上座部佛教的雨安居。
2. 曾有记载说明该猴子如何照顾佛陀的有趣经过：当该猴子看见大象照顾佛陀时，它也决定要效法大象，为佛陀做些服务。有一天，猴子在树丛中荡来荡去时，发现有一蜂巢，它就把蜂巢所在的树干折断，取下蜂巢，并将它放在树叶上，献给佛陀，佛陀接下好意后，猴子就躲起来，观察佛陀是否吃蜂蜜，却发现佛陀并不吃蜂蜜，猴子就过来拿起蜂巢，前后翻转，想要找出为什么佛陀不吃蜂蜜的原因，结果发现蜂巢中有些昆虫的蛋，它就把这些蛋拿开，然后，再献给佛陀。佛陀终于吃蜂蜜了。
The Story of Kosambi bhikkhus 01-06
## Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
The bhikkhus of Kosambi had formed into two groups. One group followed the master of Vinaya and the other followed the teacher of the Dhamma and they were often quarrelling among themselves. Even the Buddha could not stop them from quarrelling; so he left them and spent the vassa, residence period of the rains, all alone in Rakkhita Grove near Palileyyaka forest. There, the elephant Palileyya waited upon the Buddha.
The lay disciples of Kosambi, on learning the reason for the departure of the Buddha, refused to make offerings to the remaining bhikkhus. This made them realize their mistake and reconciliation took place among themselves. Still, the lay disciples would not treat them as respectfully as before, until they owned up their fault to the Buddha. But the Buddha was away and it was in the middle of the vassa; so the bhikkhus of Kosambi spent the vassa in misery and hardship.
At the end of the vassa, the Venerable Ananda and five hundred bhikkhus approached the Buddha and gave the message from Annathapindika and other lay disciples imploring him to return. In due course the Buddha returned to the Jetavana monastery in Savatthi. The bhikkhus followed him there, fell down at his feet, and owned up their fault. The Buddha rebuked them for disobeying him. He told them to remember that they must all die some day and therefore, they must stop their quarrels and must not act as if they would never die.
Then the Buddha spoke the above verse, at the end of the discourse, all the assembled bhikkhus were established in Sotapatti Fruition.
(偈 07)
若人逐欲乐，不摄护根门，
饮食不节量，懈怠不精进，
必为魔所制，如风倒弱树。
(注: 欲乐-不净以为净；魔-māra五阴魔，业行魔，死魔，烦恼魔，天魔，这里指烦恼。)
Whoever lives contemplating pleasant things, with senses unrestrained,in food immoderate, indolent, inactive, Māra overthrows, as the wind (overthrows) a weak tree.
(There are five kinds of Māra: i. the Five Aggregates (khandha), ii. Volitional activities (abhisaṅkhāra), iii. Death (maccu), iv. Defilements (kilesa), and v. Māra the deity. Here, Māra is used in the sense of mental defilements.)
# 含义 Meaning
人若追求色身欲乐, 不知摄护诸根, 饮食不知节制, 懈怠不知精进, 必定为波旬所毁灭, 如同风吹弱树。
Those who dwell on the attractiveness of sensual enjoyment, and live with the senses unguarded, and are immoderate in eating, they are slothful and weak in perseverance and will-power. Emotions overpower such persons easily as the wind overpowers a weak tree.
(偈 08)
若观身不净，摄护诸根门，
饮食知节量，正信勤精进，
魔不能摧毁，如风难摇石。
(注: 观身不净-三十二身分观，墓墟观；正信-对三宝的信心)
Whoever lives contemplating repulsive things, with senses restrained,in food moderate, full of faith, full of sustained energy, Māra does not overthrow, as the wind (does not over throw) a rocky mountain.
# 含义 Meaning
人若观身不净, 摄护诸根, 饮食节制, 正信精进, 则魔不能加以摧毁, 一如风吹山石。
Those who dwell on the unattractiveness of sensual enjoyment, and live with the senses well-guarded, and are moderate in eating, they are devoted to the Teaching and to persistent methodical practice. Such persons are not overpowered by emotions just as a rocky mountain is not shaken by the wind.
* 故事集 Story
摩诃（大）迦罗比库和小迦罗比库的命运 01-07 & 08
摩诃迦罗和小迦罗兄弟俩都是生意人，有一次在外旅行做生意时，他们听到佛陀的说法，听完之后，摩诃迦罗就虔诚地出家为比库，小迦罗虽然也出家，但却没有坚定的信念。
出家后，摩诃迦罗很努力地在墓地禅修，并观照身体的变化和无常。最后深入止观，证得阿罗汉果。相反地，小迦罗对心灵的训练与提升没有兴趣，时时惦着感官的乐趣。
后来有一次，佛陀和众多弟子，包括他们两人，停留在尸舍婆的森林里。这时候，小迦罗未出家的妻妾们邀请佛陀和众多比库到小迦罗以前的家，小迦罗因此先回家去安排佛陀和比库的座次等事，他的妻妾们便趁机说服他还俗。
第二天，摩诃迦罗的妻妾们也邀请佛陀和比库到摩诃迦罗以前的家，她们希望也能像小迦罗的妻妾们，劝劝摩诃迦罗还俗。供养完后，她们就向佛陀请求让摩诃迦罗留下来表示随喜，佛陀答应了，就和其他比库先行离开，而留下摩迦罗一人。
到达村子门口时，比库们就向佛陀说，他们担心摩诃迦罗会像他的弟弟一样，被妻子劝解而还俗。佛陀回答说，他们两兄弟是不同的，小迦罗沉溺于感观乐趣，内心脆弱。相反地，摩诃迦罗脱离感观的束缚，精进，坚定，对、佛、法僧迦的信仰十分强烈。
佛陀说内心脆弱的人屈服于诱惑，而坚强的人则不为所动。
备注：
1. 波旬：佛法中的波旬有五种意义： (1)五蕴 (2)造作 (3)死 (4)烦恼 (5)魔波旬。在本篇中指的是「烦恼」。
2. 信：基于智慧而对佛、法、僧的信仰。佛法中没有盲从迷信。人不可能基于不合理的信仰而接受任何事情。
3. 本篇是佛陀针对出家人的说法。读者应注意，佛陀对出家人和在家人的生活要求不同。
The Story of Thera Mahakala 01-07 & 08
Mahakala and Culakala were two merchant brothers from the town of Setabya. While travelling about with their merchandise on one occasion, they had a chance to listen to a religious discourse given by the Buddha. After hearing the discourse Mahakala asked the Buddha for admission to the Order of the bhikkhus. Culakala also joined the Order but with the intention of coming out of the Order and to bring out his brother along with him.
Mahakala was serious in his ascetic practice at the cemetery (Sosanika dhutinga) and diligently meditated on decay and impermanence. He finally gained Insight and attained arahatship.
Later, the Buddha and his disciples, including the brothers, happened to be staying in the forest of Simsapa, near Setabya. While staying there, the former wives of Culakala invited the Buddha and his disciples to their house. Culakala himself went ahead to prepare seating arrangements for the Buddha and his disciples. Once there, the former wives of Culakala made him change into lay clothes.
The next day, the wives of Mahakala invited the Buddha and his disciples to their house hoping to do the same with Mahakala as the wives of Culakala had done to Culakala. After the meal they requested the Buddha to let Mahakala remain to "express appreciation" (anumodana). So the Buddha and the other disciples left.
Arriving at the village gate the bhikkhus expressed their dissatisfaction and apprehension. They were dissatisfied because Mahakala was permitted to stay behind and they were afraid that, like Culakala, his brother, Mahakala, too, would be made to leave the Order by his former wives. To this, the Buddha replied that the two brothers were not alike. Culakala indulged in sensual pleasures and was lazy and weak; he was just like a weak tree. Mahakala, on the other hand, was diligent, steadfast and strong in his faith of the Buddha, the Dhamma and the Samgha; he was like a mountain of rock.
Then the Buddha spoke the above verses.
Meanwhile, the former wives of Mahakala surrounded him and tried to remove his yellow robes. The thera, sensing their attitude, stood up and rising up into the air by his supernormal powers passed through the roof of the house into the sky. He landed at the feet of the Buddha at the very moment the Master was coming to the end of his utterance of the above two stanzas. At the same time, all the bhikkhus assembled there were established in Sotapatti Fruition.
Then the Buddha spoke the above verses.
Meanwhile, the former wives of Mahakala surrounded him and tried to remove his yellow robes. The thera, sensing their attitude, stood up and rising up into the air by his supernormal powers passed through the roof of the house into the sky. He landed at the feet of the Buddha at the very moment the Master was coming to the end of his utterance of the above two stanzas. At the same time, all the bhikkhus assembled there were established in Sotapatti Fruition.
(偈 09)
人若不离欲，不守持戒律。
不见真克己，不应着袈裟。
(注: 真-真理；克己-调御，自制； 袈裟-，杂色衣，粪扫衣，即出家众的衣)
Whoever, not stainless, without self-control and truthfulness, should don the yellow robe, is not worthy of it.
人若不能远离贪欲, 无法克己, 不诚实, 没有资格穿着袈裟。
He who is not free from avarice, not keeping precepts and self-control, he is neither worthy nor fit for the yellow robe.
(偈 10)
人若离贪欲，善守持戒律，
克己复见真，应穿着袈裟。
He who is purged of all stain, is well-established in morals and endowed with self-control and truthfulness, is worthy of the yellow robe.
人若远离贪欲, 善持戒律, 克己, 诚实, 有资格穿着袈裟。
He who is free from avarice, keeping precepts and self-control, he is worthy or fit for the yellow robe.
* 故事集 Story
谁有得到黄色布料供养的资格 01-09 & 10
## 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)
有一次，佛陀的两大弟子─沙利子和马哈摩嘎喇那尊者，离开沙瓦提城到王舍城去。抵达之后，王舍城的人邀请他们和其他的比库，一齐接受早餐的供养。这时候，有人捐出一件非常有价值的布料给这次供养大会的主办人，并告诉他们，如果经费短绌，就把它卖掉。如果不缺，就把它供养给他们认为最值得拥有它的比库。由于不缺经费，所以他们决定把这块布料供养给比库。沙利子和马哈摩嘎喇那尊者只是偶尔到王舍城，所以他们觉得把它供养给该城居民的提婆达多尊者较为恰当。他们因此错误的地把它供养给提婆达多。
提婆达多把布料做成出家袈裟，并且穿在身上。后来，有位比库从王舍城到沙瓦提城向佛陀顶礼、问讯，并且向佛陀提及这件事。佛陀说，这不是提婆达多第一次接受不应该得的布料，佛陀接着说以下的故事：
提婆达多的某一前世是猎象人。那时候，在某处森林里，住了很多的大象。有一天，他观察到这些大象在看到独觉佛 (注2)时会下跪，他就偷偷拿了一件黄色袈裟的上半部，遮住自己的头和手，并且手执长矛，在大象经常出入的路上等它们。这些大象果真出现了，并且误以为他就是独觉佛，而下跪行礼，因此被它轻易地一一加以猎杀。
这时候，出生为象群领袖的菩萨发现象群的数目愈来愈少，就决定到象队后面去调查。它小心奕奕地避过猎人的长矛，并用象鼻缠住猎人。但当大象正准备将他摔死在地时，却惊觉到他身上穿的黄色袈裟，一阵犹豫之后，终于饶他一命。
猎人利用黄色袈裟的遮掩去猎杀大象是错误的，也是败德的行为，他不应该利用袈裟来骗人。
佛陀以这个故事说明，提婆达多甚至在某一前世时就曾经误用黄色的袈裟。
备注：
(注１) 袈裟是弃绝世间的外在象征，比库的袈裟加以染色是为了使其不具任何价值。本法句的袈裟是一双关语，如果内心不清净，则光靠外表的象征也没有任何意义。佛陀在另一个场合中，曾说内心清净的人，不管外表如何，才是真的比库。
(注２) 独觉佛与佛一样都是自行证悟四圣谛，并且断除所有烦恼的人，但独觉佛并不教导众生。独觉佛在佛不出现世间时出现。
The Story of Devadatta 01-09 & 10
## 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)
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural powers.)
Once the two Chief Disciples, the Venerable Sariputta and the Venerable Maha Moggallana, went from Savatthi to Rajagaha. There, the people of Rajagaha invited them, with their one thousand followers, to a morning meal. On that occasion someone handed over a piece of cloth, worth one hundred thousand, to the organizers of the alms-giving ceremony. He instructed them to dispose of it and use the proceeds for the ceremony should there be any shortage of funds, or if there were no such shortage, to offer it to anyone of the bhikkhus they thought fit. It so happened that there was no shortage of anything and the cloth was to be offered to one of the theras. Since the two Chief Disciples visited Rajagaha only occasionally, the cloth was offered to Devadatta, who was a permanent resident of Rajagaha.
Devadatta promptly made the cloth into robes and moved about pompously, wearing them. Then, a certain bhikkhu from Rajagaha came to Savatthi to pay homage to the Buddha, and told him about Devadatta and the robe, made out of cloth worth one hundred thousand. The Buddha then said that it was not the first time that Devadatta was wearing robes that he did not deserve. The Buddha then related the following story.
Devadatta was an elephant hunter in one of his previous existences. At that time, in a certain forest, there lived a large number of elephants. One day, the hunter noticed that these elephants knelt down to the paccekabuddhas* on seeing them. Having observed that, the hunter stole an upper part of a yellow robe and covered his body and hand with it. Then, holding a spear in his hand, he waited for the elephants on their usual route. The elephants came, and taking him for a paccekabuddha fell down on their knees to pay obeisance. They easily fell prey to the hunter. Thus, one by one, he killed the last elephant in the row each day for many days.
The Bodhisatta (the Buddha-to-be) was then the leader of the herd. Noticing the dwindling number of his followers he decided to investigate and followed his herd at the end of the line. He was alert, and was therefore able to evade the spear. He caught hold of the hunter in his trunk and was about to dash him against the ground, when he saw the yellow robe. Seeing the yellow robe, he desisted and spared the life of the hunter.
The hunter was rebuked for trying to kill under cover of the yellow robe and for commuting such an act of depravity. The hunter clearly did not deserve to put on the yellow robe.
Then the Buddha spoke the above verses, at the end of the discourse, many bhikkhus were established in Sotapatti Fruition.
* Paccekabuddha: One who, like the Buddha, is Self-Enlightened in the Four Noble Truths and has uprooted all the moral defilements (kilesas). However, he cannot teach others. Paccekabuddhas appear during the absence of the Buddha Sasana (Teaching).
Then the Buddha spoke the above verses, at the end of the discourse, many bhikkhus were established in Sotapatti Fruition.
* Paccekabuddha: One who, like the Buddha, is Self-Enlightened in the Four Noble Truths and has uprooted all the moral defilements (kilesas). However, he cannot teach others. Paccekabuddhas appear during the absence of the Buddha Sasana (Teaching).
(偈 11)
执邪以为正，或执正为邪，
执持邪见者，不能见真谛。
（注: 正-Sāra真实, 精要, 无邪见, 具戒定慧）
In the unreal they imagine the real, in the real they see the unreal - they who entertain (such) wrong thoughts never realise the essence.
# 含义 Meaning
误认非法为正法, 误认正法为非法, 抱持邪见的人, 永远无法了悟正法。They take untruth for truth; they take truth for untruth; such persons can never arrive at the truth, for they hold wrong views.
(偈 12)
执正以为正，亦知邪为邪，
执持正见者，彼能见真谛。
(注: 邪-贪欲 kāma, 瞋恚 vyāpāda, 害 vihimsā)
What is real they regard as real, what is unreal they regard as unreal - they who entertain right thoughts realise the essence.
# 含义 Meaning
正法就认定是正法, 非法就认定是非法, 具足正见的人, 了悟正法。
They take truth for truth; they take untruth for untruth; such persons arrive at the truth, for they hold right views.
* 故事集 Story
了解正法甚难 01-11 & 12
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
## 马胜 = 阿说示 (五比丘之一)
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
## 马胜 = 阿说示 (五比丘之一)
优婆提舍和拘律陀是王舍城的两个年轻人。有一次在观赏戏剧表演时，明白世间的幻相，因此决定寻求解脱之道。他们首先亲近城里的苦行者删闍耶，但不久之后觉得他的说法不够究竟，就离开他。两人协议谁先找到正法要通知另一人后，就分道扬镳，到全国各地区去寻找解脱的正法。但经过很久的探访，仍然找不到正法，只好又回到王舍城。
有一天，优婆提舍偶然听到马胜比库念诵：「诸法因缘起」，当下就证得预流果，并且遵照两人的协定，去找拘律陀，告诉他说自己已证得预流果了，并为他念诵「诸法因缘起」的偈语。拘律陀听完这偈语后也立即证得预流果。然后他们想起以前的老师删闍耶，两人就去找他，并告诉他说：「我们已经找到可以指引究竟解脱之道的人，佛陀已经出现世间了，正法已被发现了，僧团也已经成立了，走吧！让我们一齐去找佛陀！」但删闍耶拒绝了。
优婆提舍和拘律陀就和他们众多的弟子一齐出发去找停留在竹林精舍的佛陀，并加入僧团为比库。拘律陀是目犍利的儿子，所以别人就称呼他作马哈摩嘎喇那，而优婆提舍则被称为沙利子。马哈摩嘎喇那在出家后第七天就证得阿罗汉果，沙利子则在第十四天之后才证得阿罗汉果。他们两人就是佛陀的二大弟子。
他们也向佛陀转述删闍耶的话：删闍耶说，他已经是众多弟子的老师，若再成为佛陀的弟子，就像大口瓶变成小水杯一样。再说，只有少数人是聪颖的，大多数人则是愚昧的。他认为聪颖的人应追随佛陀，而愚昧的人可以跟随他。
佛陀说，删闍耶的傲慢使他不能如实知见正法，他误以非法为正法，所以永远不可能证得正法。
备注：
马胜比库的偈颂为：「诸法因缘生，诸法因缘灭，我佛大沙门，常做如是说」
The Story of Thera Sariputta 01-11 & 12
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
## Assaji (one of the first five arahants of Gautama Buddha)
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
## Assaji (one of the first five arahants of Gautama Buddha)
Upatissa and Kolita were two youths from Upatissa and Kolita, two villages near Rajagaha. While looking at a show they realized the insubstantiality of things and they decided to search for the way to liberation. First, they approached Sanjaya. the wandering ascetic at Rajagaha, but they were not satisfied with his teachings. So they went all over Jambudipa and came back to their native place, after searching for, but not finding the true dhamma. At this point they came to an understanding that one who found the true dhamma should inform the other.
One day, Upatissa came across Thera Assaji and learned from him the substance of the dhamma. The thera uttered the verse beginning with "Ye dhamma hetuppabhava", meaning, "those phenomena which proceed from a cause". Listening to the verse, Upatissa became established in the Sotapatti Magga and Phala. Then, as promised, he went to his friend Kolita, explained to him that he, Upatissa, had attained the state of Deathlessness and repeated the verse to his friend. Kolita also become established in Sotapatti Fruition at the end of the verse. They both remembered their former teacher and so went to Sanjaya and said to him, "We have found one who could point out the Path to Deathlesseness; the Buddha has appeared in the world; the Dhamma has appeared; the Sangha has appeared... Come, let us go to the Teacher." They had hoped that their former teacher would go along with them to the Buddha and by listening to the discourses he, too, would come to realize Magga and Phala. But Sanjaya refused.
So Upatissa and Kolita, with two hundred and fifty followers, went to the Buddha, at Veluvana. There, they were initiated and admitted into the Order as bhikkhus. Upatissa as son of Rupasari became known as Thera Sariputta; Kolita as son of Moggali became known as Thera Maha Moggallana. On the seventh day after the initiation Maha Moggallana attained Arahatship. Thera Sariputta achieved the same a fortnight after initiation. On that day, the Buddha made them his two Chief Disciples (Agga-Savaka).
The two Chief Disciples then related to the Buddha how they went to the Giragga festival, the meeting with Thera Assaji and their attainment of Sotapatti Fruition. They also told the Buddha about their former teacher Sanjaya, who refused to accompany them. Sanjaya had said, "Having been a teacher to so many pupils, for me to become his pupil would be like a jar turning into a drinking cup. Besides, only few people are wise and the majority are foolish; let the wise go to the wise Gotama, the foolish would still come to me. Go your way, my pupils."
Thus, as the Buddha pointed out, Sanjaya's false pride was preventing him from seeing truth as truth; he was seeing untruth as truth and would never arrive at the real truth.
Then the Buddha spoke the above verses, at the end of the discourse, many people came to be established in Sotapatti Fruition.
Then the Buddha spoke the above verses, at the end of the discourse, many people came to be established in Sotapatti Fruition.
(偈 13)
屋盖不遮密，雨水必浸入，
心意不善修，贪欲必侵入。
Even as rain penetrates as ill-thatched house, so does lust penetrate an undeveloped mind.
# 含义 Meaning
贪欲占据不知修心的人, 一如雨水滴进屋顶损坏的房子。
Just as rain penetrates a badly-roofed house, so also, lust (raga) penetrates a mind not cultivated in tranquillity and insight development (Samatha and Vipassana).
(偈 14)
屋盖若遮密，雨水不浸入，
心意善修持，贪欲不侵入。
Even as rain does not penetrate a well-thatched house, so does lust not penetrate a well-developed mind.
# 含义 Meaning
贪欲无法占据善于修心的人，一如雨水无法滴进屋顶完好的房子。
Just as rain cannot penetrate a well-roofed house, so also, passion (raga) cannot penetrate a mind well-cultivated in tranquillity and insight development (Samatha and Vipassana).
* 故事集 Story
难达为了女人修行 01-13 & 14
有一次佛陀停留在王舍城的竹林精舍。这时候，他的父亲净饭王不断派人来请他回国，佛陀就与一大群阿罗汉弟子一齐返国，抵达咖毕喇瓦土城时，佛陀向亲戚们说毘输安呾囉王子本生谭，第二天他进入城内，并念诵以「人应觉醒，不应精神恍惚」开首的偈语。净饭王听完这偈语后，就证得预流果，后来，抵达王宫时，佛陀又念诵以「人应奉行法」开首的偈语，这次，净饭王证得须陀含果。而在供养之后，他又叙说月紧那罗本生谭，用来说明他未出家时妻子的德行。
第三天，全国人都在庆祝王子难达─佛陀姨母弟的婚礼，佛陀到难达的房间化缘，并把钵递给难达后，就离开了。难达只好追随佛陀，希望把钵归还给佛陀，因为不归还钵是失礼的，这时候，身为新娘的嘉娜帕达卡娅妮公主看见难达追随佛陀出去，也赶忙跑出来，并且大声呼叫难达快点回来。但难达一路追随佛陀到精舍，并立即出家为比库。后来，佛陀等人移往沙瓦提城的揭达林给孤独园，这时候，难达却心生不满，精神恍惚，认为僧团生活了无生趣。同时，他念念不忘未婚妻在婚礼当日呼唤他回去的情景，他渴望还俗。
佛陀明白难达的心念之后，透过神通，让难达看见三十三天美丽的女天神们，这些女天神远比难达未婚妻漂亮，佛陀告诉难达，如果他能精进修持佛法的话，其中一位女天神将是他的妻子；其他的比库讥笑，难达像个佣工，为了一个女人而修行，难达因此苦恼，感到羞辱。所以独自到僻静的地方努力修行，最后证得阿罗汉果，这时候，他的心中没有任何的执着，自然地也没有丝毫的欲念。佛陀从一开始就预知这一切了。
其他不知情的比库再次问难达感觉如何？难达回答他们说，他不再迷恋世俗的生活了。这些比库不相信他的话，就向佛陀谈及此事，佛陀说，以前难达就像屋顶损坏的房子，但现在，他已经证悟，像屋顶坚固的房子，打从看见三十三天美丽女天神那天起，难达就努力修行，希望能解脱轮回。最后，佛陀确认难达已经彻底觉悟了四圣谛，而证得比库的最终目的，成为阿罗汉。佛陀说完后，众多比库受益良多，并了悟佛法。
备注：
阿难达是佛陀的堂弟, 难达是佛陀同父異母的胞弟
备注：
阿难达是佛陀的堂弟, 难达是佛陀同父異母的胞弟
The Story of Thera Nanda 01-13 & 14
Once the Buddha was residing at the Veluvana monastery in Rajagaha when his father King Suddhodana repeatedly sent messengers to the Buddha requesting him to visit the city of Kapilavatthu. Accordingly, the Buddha made the journey in the company of twenty thousand arahats. On arrival at Kapilavatthu he related the Vessantara Jataka to the assembly of his relatives. On the second day, he entered the city, where by reciting the verse beginning with "Uttitthe Nappamajjeyya ..." (i.e., One should arise and should not be unmindful ...) he caused his father to be established in Sotapatti Fruition. On arrival at the palace, the Buddha recited another verse beginning with "Dhammam care sucaritam ..." (i.e., One should practise the Dhamma...) and established the king in Sakadagami Fruition*. After the meal he narrated the Candakinnari Jataka, with reference to the virtues of Rahula's mother.
On the third day, there was the marriage ceremony of Prince Nanda, a cousin of the Buddha. The Buddha went there for alms and handed over the alms bowl to Prince Nanda. The Buddha then departed without taking back the bowl. So the prince, holding the bowl, had to follow the Buddha. The bride, Princess Janapadakalyani, seeing the prince following the Buddha rushed forth and cried out to the prince to come back soon. At the monastery, the prince was admitted into the Order as a bhikkhu.
Later, the Buddha moved into the monastery built by Anathapindika, at Jeta Park in Savatthi. While residing there Nanda was discontented and half-hearted and found little pleasure in the life of a bhikkhu. He wanted to return to the life of a householder because he kept on remembering the words of Princess Janapadakalyani, imploring him to return soon.
Knowing this, the Buddha, by supernormal power, showed Nanda, the beautiful female devas of the Tavatimsa world who were far prettier than Princess Janapadakalyani. He promised to get them for Nanda, if the latter strove hard in the practice of the Dhamma. Other bhikkhus ridiculed Nanda by saying that he was like a hireling who practised the Dhamma for the sake of beautiful women, etc. Nanda felt very much tormented and ashamed. So, in seclusion, he tried very hard in the practice of the Dhamma and eventually attained arahatship. As an arahat his mind was totally released from all attachments, and the Buddha was also released from his promise to Nanda. All this had been foreseen by the Buddha right from the very beginning.
Other bhikkhus, having known that Nanda was not happy in the life of a bhikkhu, again asked him how he was faring. When he answered that he had no more attachments to the life of a householder, they thought Nanda was not speaking the truth. So they informed the Buddha about the matter, at the same time expressing their doubts. The Buddha then explained to them that, previously, the nature of Nanda was like that of an ill-roofed house, but now, it had grown to be like a well-roofed one.
Then the Buddha spoke the above verses.
* Sakadagami Fruition: Sakadagami Phala, 'fruit' or 'fruition'. This immediately follows Sakadagami Magga which is the second Magga or the second stage of Enlightenment attained by one who has practised Insight Meditation.
Note:
Ananda was the first cousin of Gautama Buddha, Nanda was the younger half-brother of the Buddha. He shared the same father as the Buddha.
Then the Buddha spoke the above verses.
* Sakadagami Fruition: Sakadagami Phala, 'fruit' or 'fruition'. This immediately follows Sakadagami Magga which is the second Magga or the second stage of Enlightenment attained by one who has practised Insight Meditation.
Note:
Ananda was the first cousin of Gautama Buddha, Nanda was the younger half-brother of the Buddha. He shared the same father as the Buddha.
(偈 15)
今世悲苦受，来世悲苦受，
造作恶业者，两处悲苦受，
彼见己恶业，故悲伤苦恼。
Here he grieves, hereafter he grieves. In both states the evil-doer grieves. He grieves, he is tormented, perceiving the impurity of his own deeds.
# 含义 Meaning
今生悲伤, 来世也悲伤, 造作恶业的人今生与来世都悲伤: 他悲伤苦恼地察觉到曾经作过的恶业。
Here he grieves, hereafter he grieves; the evil-doer grieves in both existences. He grieves and he suffers anguish when he sees the depravity of his own deeds.
Here he grieves, hereafter he grieves; the evil-doer grieves in both existences. He grieves and he suffers anguish when he sees the depravity of his own deeds.
* 故事集 Story
生生世世受苦的屠夫 01-15
从前，离竹林精舍不远的村子里，住着一位十分残酷且铁石心肠的杀猪屠夫，他的名字叫做纯陀。他屠杀猪仔时，都先加以凌虐。他从事杀猪业已经很多年，但从来没有做过任何的功德。
临死前几天，他异常地痛苦，所以不断地挣扎，同时连连发出猪叫般的咕依尖叫声，并且像猪一样，满地打滚。经过一星期的精神和肉体折磨后，他终于丧生，并且堕入地狱道。一些听见纯陀发出咕依尖叫声的比库，以为纯陀正忙于宰杀更多的猪仔，他们认为纯陀是一个非常残忍、邪恶的人，没有一丝一毫的慈悲心念。
佛陀说：「比库们！他不是在宰杀猪，而是正在自食恶果啊！由于临终时忍受巨大的苦痛，他的举止十分异常。现在他死了，并且已经堕入地狱道。」佛陀最后说：「作恶的人一定会在今生与来生自食恶果，恶业不可逃避(注)」
备注：
这并不表示人一定自食其业，而没有任何避免的希望，果真如此，那么修行就没有益处，也没有解脱的可能。
The Story of Cundasukarika 01-15
Once, in a village not far away from the Veluvana monastery, there lived a very cruel and hard-hearted pork-butcher, by the name of Cunda. Cunda was a pork-butcher for over fifty-five years; all this time he had not done a single meritorious deed. Before he died, he was in such great pain and agony that he was grunting and squealing and kept on moving about on his hands and knees like a pig for seven whole days. In fact, even before he died, he was suffering as if he were in Niraya*. On the seventh day, the pork-butcher died and was reborn in Avici Niraya. Thus, the evil-doer must always suffer for the evil deeds done by him; he suffers in this world as well as in the next.
In this connection, the Buddha spoke the above verse.
* Niraya or Naraka: a place of continuous torment sometimes compared with hell; but it is different from hell because suffering in Niraya is not everlasting like suffering in hell. Avici Niraya is the most fearful of all Nirayas.
In this connection, the Buddha spoke the above verse.
* Niraya or Naraka: a place of continuous torment sometimes compared with hell; but it is different from hell because suffering in Niraya is not everlasting like suffering in hell. Avici Niraya is the most fearful of all Nirayas.
(偈 16)
今世喜乐受，来世喜乐受，
造作善业者，两处喜乐受，
彼见己善业，故欢欣喜悦。
Here he rejoices, hereafter he rejoices. In both states the doer of good rejoices. He rejoices, he exults, perceiving the purity of his own deeds.
# 含义 Meaning
今生喜悦, 来生也喜悦, 造作善业的人今生与来世都喜悦: 他满心喜悦地察觉到曾经作过的善业。
Here he rejoices, hereafter he rejoices; one who performed meritorious deeds rejoices in both existences. He rejoices and greatly rejoices when he sees the purity of his own deeds.
* 故事集 Story
世世幸福 01-16
昙弥是沙瓦提城的佛陀信徒。他很有德行，并且非常喜欢布施。不论平常的日子或特殊的节日里，他都大方地布施食物与其它必需品给修行人。事实上，他是沙瓦提城里众多佛教徒的领袖。他有很多儿女，也像他一般，具有德行，并且喜好布施。
昙弥老了快要往生的时候，请求僧团在床边为他唱诵神圣的经文。正当比库们正在唱诵大念处经时，他看见六匹来自六天，布置庄严的马车前来邀请他，他告诉他们稍等一会，以免打断经文的唱诵。但比库门却以为他要求停止唱诵，就停下来，并且离去。
过了一会儿，昙弥告诉他的儿女，有六匹马车正在等他。他决定选择都西答天的马车，并且满怀幸福和信心地往生。有德行的人今生和来世都满心喜悦 。
The Story of Dhammika Upasaka 01-16
Once there lived in Savatthi, a lay disciple by the name of Dhammika, who was virtuous and very fond of giving in charity. He generously offered food and other requisites to the bhikkhus regularly and also on special occasions. He was, in fact, the leader of five hundred virtuous lay disciples of the Buddha who lived in Savatthi. Dhammika had seven sons and seven daughters and all of them, like their father, were virtuous and devoted to charity. When Dhammika was very ill and was on his death-bed he made a request to the Samgha to come to him and recite the sacred texts by his bedside. While the bhikkhus were reciting the Maha satipatthana Sutta, six decorated chariots from six celestial worlds arrived to invite him to their respective worlds. Dhammika told them to wait for a while for fear of interrupting the recitation of the Sutta. The bhikkhus, thinking that they were being asked to stop, stopped and left the place.
A little while later, Dhammika told his children about the six decorated chariots waiting for him. Then and there he decided to choose the chariot from the Tusita world and asked one of his children to throw a garland on to it. Then he passed away and was reborn in the Tusita world. Thus, the virtuous man rejoices in this world as well as in the next.
Then the Buddha spoke the above verse.
* 故事集 Story
世世幸福 01-16
昙弥是沙瓦提城的佛陀信徒。他很有德行，并且非常喜欢布施。不论平常的日子或特殊的节日里，他都大方地布施食物与其它必需品给修行人。事实上，他是沙瓦提城里众多佛教徒的领袖。他有很多儿女，也像他一般，具有德行，并且喜好布施。
昙弥老了快要往生的时候，请求僧团在床边为他唱诵神圣的经文。正当比库们正在唱诵大念处经时，他看见六匹来自六天，布置庄严的马车前来邀请他，他告诉他们稍等一会，以免打断经文的唱诵。但比库门却以为他要求停止唱诵，就停下来，并且离去。
过了一会儿，昙弥告诉他的儿女，有六匹马车正在等他。他决定选择都西答天的马车，并且满怀幸福和信心地往生。有德行的人今生和来世都满心喜悦 。
The Story of Dhammika Upasaka 01-16
Once there lived in Savatthi, a lay disciple by the name of Dhammika, who was virtuous and very fond of giving in charity. He generously offered food and other requisites to the bhikkhus regularly and also on special occasions. He was, in fact, the leader of five hundred virtuous lay disciples of the Buddha who lived in Savatthi. Dhammika had seven sons and seven daughters and all of them, like their father, were virtuous and devoted to charity. When Dhammika was very ill and was on his death-bed he made a request to the Samgha to come to him and recite the sacred texts by his bedside. While the bhikkhus were reciting the Maha satipatthana Sutta, six decorated chariots from six celestial worlds arrived to invite him to their respective worlds. Dhammika told them to wait for a while for fear of interrupting the recitation of the Sutta. The bhikkhus, thinking that they were being asked to stop, stopped and left the place.
A little while later, Dhammika told his children about the six decorated chariots waiting for him. Then and there he decided to choose the chariot from the Tusita world and asked one of his children to throw a garland on to it. Then he passed away and was reborn in the Tusita world. Thus, the virtuous man rejoices in this world as well as in the next.
Then the Buddha spoke the above verse.
(偈 17)
今世悲苦受，来世悲苦受，
造作恶业者，两处悲苦受，
念己造恶业，心中更悲苦，
趣向恶道时，忍受巨大苦。
（注: 恶道-Duggati恶趣。地狱, 饿鬼, 畜生, 阿修罗四恶趣）
Here he laments, hereafter he laments. In both states the evil-doer laments. “I have done evil,” he laments. He laments again, having gone to a woeful state.
# 含义 Meaning
今生受苦, 来世也受苦, 造作恶业的人今生与来世都受苦: “我已经造下恶业！”的念头使他受苦；往生到恶趣时, 受更大的苦。
Here he is tormented, hereafter he is tormented; the evil-doer is tormented in both existences. He is tormented, and he laments: “Evil have I done." He is even more tormented when he is reborn in one of the lower worlds (Apaya).
* 故事集 Story
提婆达多（迭瓦达答）悲惨的命运 01-17
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
提婆达多（迭瓦达答）悲惨的命运 01-17
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
提婆达多是佛陀的表弟。有一次他和佛陀一起停留在高赏比，那时候，迭瓦达答认为佛陀受到太多的尊敬、荣耀和供养，因此妒忌佛陀，而企图领导僧团。有一天，佛陀在王舍城的竹林精舍说法时，他向佛陀提出一个自私的意见，他认为佛陀日渐衰老，所以应该把领导僧团的责任交给他。佛陀予以拒绝，并且告诉他，说他不配担当这重责大任。佛陀也要求僧团对他的傲慢加以惩戒并公开宣告（注1）
提婆达多愤愤不平，发誓报复。他因此三次迫害佛陀：第一次雇请弓箭手企图杀害佛陀；第二次在灵鹫山上，滚落大石，企图砸死佛陀；最后一次则利用醉象那拉吉利攻击佛陀。但第一次的刺客不仅没有刺杀佛陀，反而成为佛陀的弟子；第二次的大石只碰伤佛陀的脚拇指而已；最后一次的大象冲向佛陀时，为佛陀的慈悲所驯服了。
三次阴谋都失败后，提婆达多改变他的策略，他怂恿一些新出家的比库离开僧团，跟随他到象顶山去另立门户。但是后来，大部分的比库都在沙利子和马哈摩嘎喇那的劝告之下，都自动回到佛陀的身边，并在佛陀的指导下修行。
后来，提婆达多病了九个月，有一天，他要求弟子护送他回揭达林给孤独园去向佛陀忏悔过去的罪行。
当提婆达多抵达揭达林给孤独园外围的水塘时，十分口渴，想喝水，他的弟子就把他靠水塘边放下，而前去取水，这时提婆达多也起身，用双脚踏在地面，但却立即陷入地中，悲惨而死。由于过去的罪行，提婆达多竟然没有机会见佛陀最后一面。他死后，堕落到悲惨、痛苦的境界，偿还所有的罪行。（注2）
备注：
1. 僧团公开宣告，某一出家众触犯僧团戒律，所以自今以后，其一切言行纯属其个人行为，与佛、法、僧团完全无关。
2. 经过无数长时间（劫）的偿还，提婆达多有一天往生为独觉佛，这是因为他在违背戒律之前证得某一程度的修行境界。在轮回中，即使地狱和天的境界也不是永恒不变的，只有涅槃是究竟永恒的。
The Story of Devadatta 01-17
## 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)
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural powers.)
Devadatta was at one time residing with the Buddha in Kosambi. While staying there he realized that the Buddha was receiving much respect and honour as well as offerings. He envied the Buddha and aspired to head the Order of the bhikkhus. One day, while the Buddha was preaching at the Veluvana monastery in Rajagaha, he approached the Buddha and on the ground that the Buddha was getting old, he suggested that the Order be entrusted to his care. The Buddha rejected his offer and rebuked him, saying that he was a swallower of other people's spittle. The Buddha next asked the Samgha to carry out an act of proclamation (Pakasaniya kamma*) regarding Devadatta.
Devadatta felt aggrieved and vowed vengeance against the Buddha. Three times, he attempted to kill the Buddha: first, by employing some archers; secondly, by climbing up the Gijjhakuta hill and rolling down a big piece of rock on to the Buddha; and thirdly, by causing the elephant Nalagiri to attack the Buddha. The hired assassins returned after being established in Sotapatti Fruition, without harming the Buddha. The big piece of rock rolled down by Devadatta hurt the big toe of the Buddha just a little, and when the Nalagiri elephant rushed at the Buddha, it was made docile by the Buddha. Thus Devadatta failed to kill the Buddha, and he tried another tactic. He tried to break up the Order of the bhikkhus by taking away some newly admitted bhikkhus with him to Gayasisa; however, most of them were brought back by Thera Sariputta and Thera Maha Moggallana.
Later, Devadatta fell ill. He had been ill for nine months when he asked his pupils to take him to the Buddha, and subsequently made the trip to the Jetavana monastery. Hearing that Devadatta was coming, the Buddha told his disciples that Devadatta would never get the opportunity to see him.
When Devadatta and his party reached the pond in the Jetavana monastery compound the carriers put down the couch on the bank of the pond and went to take a bath. Devadatta also rose from his couch and placed both his feet on the ground. Immediately, his feet sank into the earth and he was gradually swallowed up, Devadatta did not have the opportunity to see the Buddha because of the wicked deeds he had done to the Buddha. After his death, he was reborn in Avici Niraya, a place of intense and continuous torment.
Then the Buddha spoke the above verse.
* Pakasaniya kamma: An act of Proclamation carried out by the Order of the Samgha regarding a member declaring that as his conduct was of one kind before and is of another kind now, henceforth all his physical and verbal actions are only his and have nothing to do with the Buddha, the Dhamma and the Samgha.
Then the Buddha spoke the above verse.
* Pakasaniya kamma: An act of Proclamation carried out by the Order of the Samgha regarding a member declaring that as his conduct was of one kind before and is of another kind now, henceforth all his physical and verbal actions are only his and have nothing to do with the Buddha, the Dhamma and the Samgha.
(偈 18)
今世喜乐受，来世喜乐受，
造作善业者，两处喜乐受，
念己造善业，心中更愉悦，
趣向善道时，享受诸喜乐。
Here he is happy, hereafter he is happy. In both states the doer of good is happy. “Good have I done” (thinking thus), he is happy. Furthermore, he is happy, having gone to a blissful state.
# 含义 Meaning
今生快乐，来生快乐，造作善业的人今生与来世都快乐: 「我已经造下善业！」的念头使他喜悦不已: 往生善趣时，他更喜悦。
Here he is happy, hereafter he is happy; one who performs meritorious deeds is happy in both existences. Happily he exclaims: I have done meritorious deeds." He is happier still when he is reborn in a higher world (suggati).
* 故事集 Story
年轻女孩的成就 01-18
沙瓦提城的给孤独长者和维沙卡两人都是佛教徒，也固定在家里供养众多比库。维沙卡家的供养由她的孙女负责，而给孤独长者家则首先由长女，接着由次女，最后由最小的女儿修摩那戴葳负责。明白佛法的长女和次女结婚之后都住到夫家去了，所以剩下修摩那戴葳在家负责布施的工作。
后来，修摩那戴葳病在旦夕的时候想要见父亲，他父亲来的时候，她称呼父亲为“弟弟”之后立刻逝世。她的称呼使她的父亲困惑不安，以为她的女儿在临终时正念没有现前，所以，他就去找佛陀，向佛陀报告这件事。佛陀说，修摩那戴葳临终时，意识清楚，而且正念现前 。
佛陀说修摩那戴葳称呼父亲为弟弟是正确的，因为她的修行层次比父亲高，她已经证得二果，而父亲只证得初果。佛陀并且向给孤独长者说，修摩那戴葳已经往生都西答天了。
The Story of Sumanadevi 01-18
In Savatthi, at the house of Anathapindika and the house of Visakha, two thousand bhikkhus were served with food daily. At the house of Visakha, the offering of alms-food was supervised by her granddaughter. At the house of Anathapindika, the supervision was done, first by the eldest daughter, next by the second daughter and finally by Sumanadevi, the youngest daughter. The two elder sisters attained Sotapatti Fruition by listening to the Dhamma, while serving food to the bhikkhus. Sumanadevi did even better and she attained Sakadagami Fruition.
Later, Sumanadevi fell ill and on her death-bed she asked for her father. Her father came, and she addressed her father as "younger brother" (Kanittha bhatika) and passed away soon after. Her form of address kept her father wondering and made him uneasy and depressed, thinking that his daughter was delirious and not in her right senses at the time of her death. So, he approached the Buddha and reported to him about his daughter, Sumanadevi. Then the Buddha told the noble rich man that his daughter was in her right senses and fully self-possessed at the time of her passing away. The Buddha also explained that Sumanadevi had addressed her father as "younger brother" because her attainment of Magga and Phala was higher than that of her father's. She was a Sakadagam whereas her father was only a Sotapanna. Anathapindika was also told that Sumanadevi was reborn in the Tusita deva world.
Then the Buddha spoke the above verse.
Then the Buddha spoke the above verse.
(偈 19)
虽多诵经文，放逸不依法，
如牧数他牛，不获沙门果。
Though much he recites the sacred texts, but acts not accordingly, that heedless man is like a cowherd who counts others’ kine. He has no share in the fruits of the holy life.
# 含义 Meaning
虽然经常诵念经文, 但放逸而不奉行的人, 像替人放牧的牧牛人, 不能得到清净行的法益。
Though he recites much the Sacred Texts (Tipitaka), but is negligent and does not practise according to the Dhamma, like a cowherd who counts the cattle of others, he has no share in the benefits of the life of a bhikkhu (i.e., Magga-phala - the path to enlightenment).
(偈 20)
虽少诵经文，遵教如法行，
息灭贪瞋痴，正智心解脱，
不着今后世，彼获沙门果。
Though little he recites the sacred texts, but acts in accordance with
the teaching, forsaking lust, hatred and ignorance, truly knowing, with mind well freed, clinging to nothing here and hereafter, he shares the fruits of the holy life.
# 含义 Meaning
经文背诵虽不多，但确实奉行，灭除贪，瞋，痴，如实知见，内心清净，生生世世不再执着的人，真正得到清净行的法益。
Though he recites only a little of the Sacred Texts (Tipitaka), but practises according to the Dhamma, eradicating greed, hatred and ignorance, clearly comprehending the Dhamma, with his mind freed from moral defilements and no longer clinging to this world or to the next, he shares the benefits of the life of a bhikkhu (i.e., Magga-phala - the path to enlightenment).
* 故事集 Story
年轻女孩的成就 01-19 & 20
有两位出身高贵家庭的比库是好朋友，其中之一精通三藏，娴熟于唱诵并弘扬经文。他教导众多比库，而成为十八个比库团体的指导老师。另一位比库则在热切精进的修行之后，证得阿罗汉果，并且透过止观的禅修而证得卓越的能力。
有一次，证阿罗汉果的比库到揭达林给孤独园向佛陀顶礼问讯时，这两位比库碰面了。精通三藏的比库不知道他的朋友已经证得阿罗汉果，反而轻视他的朋友，认为这老比库对神圣的经藏所知不多，因此决定盘问他几个经藏的问题，佛陀知道他这种不友善的居心，也知道他一定会自取其辱。
所以，佛陀出于慈悲心就去探视两人，以避免熟悉经藏的比库取笑他的朋友。佛陀并且亲自提出问题，他问熟悉经藏的比库有关禅那和道果（透过禅修而得到的高级境界），熟悉经藏的比库无法作答，因为他只知道教导别人，自己却不亲自修行。另一位比库由于精进奉行佛法，已经证得阿罗汉果，所以回答了所有的问题。佛陀因此赞叹阿罗汉比库，而对熟悉经藏的比库不赞一词。
其他比库不明白为何佛陀大力称赞证得阿罗汉果的老比库，却没称赞他们的指导老师，佛陀向他们解释说，熟悉三藏但不知奉行的比库，像牧牛人，只为牧牛而获得工资，而亲自奉行佛法的比库，就像牛主人一样，享受牛的五种生产品，所以说，熟悉三藏的比库只得到学生对他的服务，没有修行圣果的益处。而阿罗汉比库虽然懂得不多，只能背诵一些经文，但清清楚楚地明白其中的精义。并且精进修行，克服了贪、瞋、痴，他的内心完全没有精神的烦恼，对今生与来世没有任何的执着，所以他真正获得修行的圣果。
The Story of Two Friends 01-19 & 20
Once there were two friends of noble family, two bhikkhus from Savatthi. One of them learned the Tipitaka and was very proficient in reciting and preaching the sacred texts. He taught five hundred bhikkhus and became the instructor of eighteen groups of bhikkhus. The other bhikkhu striving diligently and ardently in the course of Insight Meditation attained arahatship together with Analytical Insight.
On one occasion, when the second bhikkhu came to pay homage to the Buddha, at the Jetavana monastery, the two bhikkhus met. The master of the Tipitaka did not realize that the other had already become an arahat. He looked down on the other, thinking that this old bhikkhu knew very little of the sacred texts, not even one out of the five Nikayas or one out of the three Pitakas. So he thought of putting questions to the other, and thus embarass him. The Buddha knew about his unkind intention and he also knew that as a result of giving trouble to such a noble disciple of his, the learned bhikkhu would be reborn in a lower world.
So, out of compassion, the Buddha visited the two bhikkhus to prevent the scholar from questioning the other bhikkhu. The Buddha himself did the questioning. He put questions on jhanas and maggas to the master of the Tipitaka; but he could not answer them because he had not practised what he had taught. The other bhikkhu, having practised the Dhamma and having attained arahatship, could answer all the questions. The Buddha praised the one who practised the Dhamma (i.e., a vipassaka), but not a single word of praise was spoken for the learned scholar (i.e., a ganthika).
The resident disciples could not understand why the Buddha had words of praise for the old bhikkhu and not for their learned teacher. So, the Buddha explained the matter to them. The scholar who knows a great deal but does not practise in accordance with the Dhamma is like a cowherd, who looks after the cows for wages, while the one who practises in accordance with the Dhamrna is like the owner who enjoys the five kinds of produce of the cows*. Thus, the scholar enjoys only the services rendered to him by his pupils but not the benefits of Magga-phala. The other bhikkhu, though he knows little and recites only a little of the sacred texts, having clearly comprehended the essence of the Dhamma and having practised diligently and strenuously, is an 'anudhammacari'**, who has eradicated passion, ill will and ignorance. His mind being totally freed from moral delilements and from all attachments to this world as well as to the next, he truly shares the benefits of Magga-phala.
Then the Buddha spoke the above verses.
* Milk, cream, butter, butter-milk and ghee.
** Anudhammacari: one who practises in conformity with the Dhamma.
Then the Buddha spoke the above verses.
* Milk, cream, butter, butter-milk and ghee.
** Anudhammacari: one who practises in conformity with the Dhamma.
