Dhammapada 201 - 300
Dhammapada 201
胜利者招来仇敌，
战败者活在苦恼里；
舍弃胜败的寂静者，
得以安乐地过活。
（注：upasanto [寂静者]是指已断除烦恼的人。）
Victory breeds hatred. The defeated live in pain. Happily the peaceful live, giving up victory and defeat
VICTORY PRODUCES HATRED
In fighting against Ajatasattu, the King of Kosala was defeated three times. Ajatasattu was the son of King Bimbisara and Queen Vedehi, the sister of the King of Kosala. The King of Kosala was ashamed and very much depressed over his defeat and lamented, 'What a disgrace!. I cannot even conquer this boy who still smells of mother's milk.
It is better that I should die." Due to his depression, the king refused to take food, and kept to his bed. The news about the king's distress reached the Buddha, he çommented, "Bhikkhus! In one who conquers, enmity and hatred increase; one who is defeated suffers pain and distress." Having heard this, the king realised that there is no victory in war, and was thus firmly established in the Dhamma.
Dhammapada 202
无火可比贪欲，
无恶可比瞋恨，
无苦可比五蕴，
无乐可比寂静。
（注：寂静即是涅槃。）
Verse 202:
There is no fire like passion; there is no crime like hate. There is no ill like the body (the five aggregates); no bliss higher than Peace of Nibbana
THE FIRE OF LUST
On the day of her marriage the parents of a bride invited the Buddha and his disciples for alms-food. Seeing the bride moving about the house, helping with the offering of alms-food, the bridegroom was very much excited, and he could hardly attend to the needs of the Buddha and the other bhikkhus.
The Buddha knew the feeling of the bridegroom and that time was ripe for both the bride and the bridegroom to realise the Dhamma.
By his supernormal power, the Buddha willed that the bride would not be visible to the bridegroom. When the young man could no longer see the young woman, he could pay full attention to the Buddha, and his love and respect for the Buddha grew stronger in him. Then the Buddha said to the young man, "O young man, there is no fire like the fire of passion; there is no evil like anger and hatred; there is no ill like the burden of the five aggregates of existence (khandhas); there is no bliss like the Perfect Peace of Nibbana."
Reflecting on the advice, both the bride and bridegroom realised the Dhamma. At that moment, the Buddha permitted them to see each other once more, but there was no longer any passionate excitement between them, for they had realised the true nature of worldly experience.
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Dhammapada 203
饥饿是最大的疾病，
诸行则是最苦。
智者如实知见它们后，
得证至乐的涅槃。
（注：savkhara [诸行]是指五蕴。）
Verse 203:
Hunger (ordinary diseases are usually curable by a suitable remedy, but hunger has to be appeased daily) is the greatest disease. Aggregates are the greatest ill. Knowing this as it really is, (the wise realize) Nibbana, bliss supreme.
THE BUDDHA AND A HUNGRY MAN
One day, the Buddha saw in his vision that a poor man would attain the first stage of sainthood at the village of Alavi. So he went to that village. It so happened that on that very day the man lost his ox. So, he went to look for the ox. Meanwhile, the people offered alms-food to the Buddha and his disciples. After the meal, people got ready to listen to the Buddha's discourse; but the Buddha waited for the poor man.
Finally, having found his ox, the man came running to pay his respects to the Buddha. Because the man was tired and hungry, and having ascertained that there was still food left, the Buddha directed the donors to offer food to him first. Only when the man had eaten did the Buddha expounded the Dhamma step by step leading to the Four Noble Truths. The poor man attained the first stage of sainthood at the end of the discourse.
Afterwards, the Buddha and his disciples returned to the Jetavana monastery. On the way, the bhikkhus remarked that it was so surprising that the Buddha should have directed those people to feed the poor man before he gave the discourse. On hearing their remarks, the Buddha said, "Bhikkhus! The sole purpose of my coming to Alavi is to expound the Dhamma to the man because I knew he had the abilities to realise the Dhamma. If he were feeling very hungry, the pangs of hunger might have prevented him from comprehending the Dhamma fully. That man had been looking for his ox the whole morning, and was very tired and also very hungry. Bhikkhus, after all, there is no ailment which is so difficult to bear as hunger."
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Dhammapada 204
健康是最大的利益，
知足是最大的财富，
可信任的朋友是最亲的亲人，
涅槃是至上的寂乐。
Verse 204:
Health is the greatest gain. Contentment is the greatest wealth. The trusted are the best kinsmen. Nibbāna is the highest bliss.
BE MODERATE IN EATING
One day, King Pasenadi of Kosala went to the Jetavana monastery after taking his morning meal.
The king had eaten a lot of rice with meat curry on that day; so while listening to the Buddha's discourse he felt very sleepy and was nodding most of the time.
Seeing him nodding, the Buddha advised him ‘O king, one ought to observe moderation in eating, for in moderation eating there is comfort.’ The king did as he was told and found that by eating less he became slimmer and felt better and enjoyed better health.
When he reported the matter to the Buddha, he was told, ‘O king!
Health is a great boon; contentment is a great wealth.
The trusted are the best kinsmen. Nibbana is the highest bliss.’
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Dhammapada 205
得尝独处与寂静之味后，
饮法悦者得以无畏无恶。
（注：寂静即是涅槃。）
Verse 205:
Having the flavour solitude and tranquility, one who drinks in the joy of the essence of the Dhamma is free from fear and evil.
THE WAY TO HONOUR THE BUDDHA
When the Buddha declared that in four months' time he would attain parinibbāna, many bhikkhus
who had not yet attained Sainthood were sad and depressed. They were at a loss and did not know what to do, and so they kept close to the Buddha. But Thera Tissa, having resolved that he would attain Arahanthood in the life-time of the Buddha did not go to him, but left for a secluded place to practise meditation.
Other bhikkhus, not understanding his behaviour, reported him to the Buddha and said, "Venerable Sir, Tissa does not seem to cherish and honour you; he only keeps to himself instead of coming to your presence." Thera Tissa then explained to them that he was striving hard to attain Arahanthood before the Buddha attained parinibbāna, and that was the only reason why he had not come to see the Buddha.
Having allowed him to give his explanation, the Buddha said to the bhikkhus, "Bhikkhus! Those who love and respect me should act like Tissa. You are not honouring me by just offering me flowers, perfumes and incense.
You honour me only by practising the Dhamma.
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Dhammapada 206
得见圣者是很好的，
与他们相处常安乐；
不见愚人亦是常安乐。
Verse 206:
It is good to see the Noble Ones (ariyas); to live with them is always a pleasure; not seeing fools is also always a pleasure.
Dhammapada 207
与愚人同行者必会长期苦恼。
与愚人相处常是苦，
如与仇敌共生共活；
与智者相处常是乐，
如与亲人共生共活。
Verse 207:
He who walks in the company of fools has to grieve for a long time. Association with fools is ever painful, as living with an enemy; association with the wise is a pleasure, as living with relatives.
Dhammapada 208
因此
人们应跟随智者、慧者、多闻者、持恒者及尽责的圣者；
跟随这样的善智者，
如同月亮顺着星道而行。
第十六：喜爱品
Verse 208:
Therefore with the intelligence, the wise, the learned, the enduring, the dutiful (replete with morality and ascetic practices) and the Ariya (far removed from passions)- with a man of such virtue and intellect should one associate, as the moon (follows) the starry path.
SAKKA* NURSES THE BUDDHA
About ten months before the Buddha attained parinibbāna, the Buddha spent the vassa at Beluva village near Vesali. While he was staying there, he suffered from dysentery. When Sakka learned that the Buddha was sick, Sakka went personally to nurse the Buddha. The Buddha told him not to worry about his health as there were many bhikkhus near him; but Sakka insisted on nursing the Buddha until he recovered.
The bhikkhus were surprised and awe-struck to find Sakka himself attending on the Buddha. When the Buddha heard their remarks he said, "Bhikkhus! There is nothing surprising about Sakka's love and devotion to me. Before his passing away, Sakka once had the opportunity of listening to the Dhamma expounded by me and he realised the Dhamma.
After his passing away, he was born as the present Sakka . All these happened to him simply because he had listened to the Dhamma. Indeed, bhikkhus, it is good to see the Noble Ones; it is a pleasure to live with them.
There are six heavenly realms, viz: Cātumahārājika, Tāvatimsa, Yāma, Tusita, Nimmānarati and Paranimmitta-vasavatti. Sakka is the ruler of Tāvatimsa Deva Loka.
Although Buddhists worship and pray to Sakka to receiving his blessings and protection, in the Dhajagga Sutta, the Buddha says that Sakka is not free from mental defilements like greed, hatred, delusion and fear.
However, it is a traditional belief among Buddhists that Sakka has undertaken to protect Buddhism.
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Dhammapada 209
做了不该做的，
该做的却不做；
放弃修行而执取欲乐的人，
将妒嫉精进者的成就。
Applying oneself to that which should be avoided, not applying oneself to that which should be pursued, and giving up the quest, one who goes after pleasure envies those who exert themselves.
Dhammapada 210
莫与亲爱者相处，
莫与厌恶者相处；
不见亲爱者是苦，
见厌恶者也是苦。
Consort not with those that are dear, never with those that are not dear; not seeing those that are dear and seeing those that are not dear, are both painful.
Dhammapada 211
因此人们不应执着任何喜爱。
与所爱者分离是苦；无爱无恨者无束缚
Hence hold nothing dear, for separation from those that are dear is painful; bonds do not exist for those to whom nothing is dear or not dear.
ATTACHMENT HINDERS SPIRITUAL DEVELOPMENT
Once in Sāvatthi, the only son of a family became a bhikkhu without his parents’ approval.
Because of their strong attachment to their son, the father and mother also became a bhikkhu and a bhikkhuni.
They could not live separated from one another, and could not given up their affection. The family stayed in the monastery as if they were in their own house, talking and eating together, thus making themselves a nuisance to others. Other bhikkhus reported their behaviour to the Buddha who admonished them, "Once you have joined the Order, you should no longer stay together like a family. There is no doubt that not seeing those who are dear, and seeing those who are not dear to one, are both painful.
Even so, you should not hold any being or anything dear to you, because emotional attachment hinders spiritual development".
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Dhammapada 212
由喜爱引生忧愁，
由喜爱引生恐惧。
脱离喜爱者无忧，
于他又有何可惧？
From endearment springs grief, from endearment springs fear; for him who is wholly free from endearment there is no grief, much less fear.
THE BUDDHA COMFORTS THE AFFLICTED
Once, a rich householder was feeling very depressed over the death of his son. He used to go to the cemetery and wept there.
Early one morning, when the Buddha saw the rich householder in his vision he went to see him and asked why he was feeling so sad. Then, the man related the death of his son and about the pain and sorrow he was suffering. The Buddha consoled him, ‘Death does not occur only in one place. All beings that are born must die one day. Indeed, life ends in death. You must ever be mindful of the fact that life ends in death. Do not think that only your beloved son is subject to death. Do not be so distressed or be so shaken. Sorrow and fear arise out of affection."
Perceiving the fleeting nature of life, the rich householder attained the first stage of Sainthood.
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Dhammapada 213
由亲爱引生忧愁，
由亲爱引生恐惧。
脱离亲爱者无忧，
于他又有何可惧？
From affection spring grief, from affection springs fear; for him who is wholly free from affection there is no grief, much less fear.
THE BUDDHA COMFORTS VISAKHA
One day, a granddaughter of Visākhā named Sudatta died and Visākhā felt very deeply grieved by her loss. So she went to the Buddha and expressed her grief.
Then the Buddha said, ‘Visākhā, don't you realize that many people die in Sāvatthi every day?
If you were to regard all of them as you regard your own grandchildren, you would have to be endlessly weeping and mourning. Let not the death of one child affect you too much.
Sorrow and fear arise out of affection.’
Dhammapada 214
由欲乐引生忧愁，
由欲乐引生恐惧。
脱离欲乐者无忧，
于他又有何可惧？
From attachment springs grief, from attachment springs fear; for him who is wholly free from attachment there is no grief, much less fear.
THE PRINCES WHO FOUGHT OVER A COURTESAN
On one festival day, the Buddha entered the town of Vesali, accompanied by a group of bhikkhus. On their way, they met some Licchavi princes, who were elegantly dressed. The Buddha seeing them in full regalia said to the bhikkhus, "Bhikkhus, those who have not been to the Tāvatimsa deva world should have a good look at these Licchavi princes." On their way to a pleasure garden, the princes met a beautiful courtesan and invited her to join them. There they quarrelled over her and soon came to blows. As a result, some of them had to be carried home, bleeding.
On their way back after the alms-round, the Buddha and the bhikkhus saw the wounded princes being carried home. The bhikkhu remarked, "For the sake of a woman, these Licchavi princes are ruined."
The Buddha then replied, "Bhikkhus, sorrow and fear arise out of enjoyment of sensual pleasures and attachment."
Dhammapada 215
由渴爱 (lust) 引生忧愁，
由渴爱引生恐惧。
脱离渴爱者无忧，
于他又有何可惧？
From lust springs grief, from lust springs fear; for him who is wholly free from lust there is no grief, much less fear.
ANITTHI GANDHA KUMARA LOSES HIS BRIDE
Anitthi Gandha Kumāra lived in Savatthi. He was to marry a beautiful young girl from the city of Sagala. As the bride was coming from her home to Savatthi, she became ill and died on the way.
When the bridegroom learned about the tragic death of his bride he was overwhelm with grief and pain.
At this juncture, the Buddha went to his house knowing that the time was ripe for the young man to realise the Dhamma. The parents of the young man offered alms-food to the Buddha. After the meal, the Buddha send for the young man and asked why he was in such pain and distress.
The young man related the whole story of the tragic death of his young bride. Then the Buddha said to him, "Lust begets sorrow; it is due to lust for things and lust for sensual pleasures that sorrow and fear arise." On reflecting upon the advice of the Buddha, he overcame his grief and pain and realised the fleeting nature of sensual desire.
Soon after, Anitthi Gandha Kumāra attained the first stage of Sainthood.
Dhammapada 216
由渴爱 (craving) 引生忧愁，
由渴爱引生恐惧。
脱离渴爱者无忧，
于他又有何可惧？
From craving springs grief, from craving springs fear; for him who is wholly free from craving there is no grief, much less fear.
FROM CRAVING SPRINGS SORROW
A brahmin lived in Sāvatthi, and he was a follower of another religion. But the Buddha knew that the brahmin would attain the first stage of Sainthood in the near future. So the Buddha went to the place where the brahmin was ploughing his field and talked to him. The brahmin became friendly and was thankful to the Buddha for taking an interest in him and his work in the field. So he said, "When I have gathered my rice from this field, I will first offer you some before I take it. I will not eat my rice until I have given you some." However, the Buddha knew beforehand that the brahmin would not have the opportunity to harvest the rice from his field that year, but he kept silent.
One day before the brahmin could harvest his rice, there was a heavy downpour of rain and his entire crop of rice was destroyed.
The brahmin was very sad because he would no longer be able to offer any rice to his friend, the Buddha.
The Buddha visited the brahmin to console him and the brahmin related the great disaster that had befallen him. The Buddha advised him, "Brahmin, sorrow and fear will never arise, if there is no craving."
Dhammapada 217
具足戒行与智见、
住于法、了悟真谛
及实行自己的任务者，
为人人所爱。
He who is perfect in virtue, and insight, is established in the Dhamma, has realised the Truths, and fulfills his own duties, is loved that all men.
KASSAPA RECEIVED BASKETS OF CAKES
On one festival day, the Buddha entered the city of Rājagaha for alms-food, accompanied by a group of bhikkhus. On their way, they met some boys going to a pleasure garden. The boys were carrying some baskets of cakes.
They paid homage to the Buddha but did not offer their cakes. The Buddha said to his bhikkhus, "Although these boys did not offer any of the cakes, yet a bhikkhu who will receive the cakes is coming close behind us.
We will proceed only after these boys have made their offering.’
After saying this, the Buddha and his bhikkhus rested under the shade of a tree. Just at that moment Thera Kassapa came along. The boys took a liking to him immediately, paid homage and offered the cakes to the thera.
Kassapa then advised the boys, "My teacher the Exalted One is resting underneath a tree over there, accompanied by some bhikkhus. Go and make an offering of your cakes to him."
The boys did as they were told. The Buddha accepted their offering. Later, some bhikkhus remarked that the boys were showing favouritism to Thera Kassapa. The Buddha then explained, "Bhikkhus, all bhikkhus who are like my son Kassapa are liked by both devas and men.
Such bhikkhus always receive the four requisites of bhikkhus."
Dhammapada 218
欲求到达超言说 （即涅槃），
其心盈满正虑 （三果），
及不再执着于欲界的人，
是为“上流人”。
（注：uddhamsoto [上流人] 意为向上流去的人，即肯定会生于净居天的阿那含圣者。）
He who has developed a wish for the Ineffable (Nibbāna), he whose mind realised it (with the three Fruits), he whose mind is not bound by material pleasures, such a person is called an ‘Upstream-bound One.’
THE ELDERLY MONK WHO WAS REBORN IN THE PURE ABODE
On one occasion, the pupils of an elderly monk asked him whether he had attained Arahanthood; but he did not say anything although he had attained the third stage of Sainthood. He kept silent because he had resolved not to talk about his attainment until he had attained Arahanthood. But the teacher passed away without attaining Arahanthood, and also without saying anything about his attainment.
His pupils thought their teacher had passed away without attaining any stages Sainthood and they felt sorry for him. They asked the Buddha where their teacher was reborn. The Buddha replied, "Bhikkhus! Your teacher, who was an Anāgāmi before he passed away, is now reborn in the abodes of the Brahmas (Suddhāvāsa Brahmaloka*). He did not reveal his attainment because he felt ashamed that he had achieved only that much. He was ardently striving to attain Arahanthood. Your teacher is now freed from the attachment to the sensual world (kāmaloka)."
The Suddhāvāsa or Pure Abode are a group of five heavens.
They are exclusive of Anāgāmis or Never-Returners (those who have attained the third stage of Sainthood). Ordinary beings are not born in these states. Later, they attain Arahanthood and reside in those planes until that life-span ends.
The names of the inhabitants of these Pure Abodes are: Āviha, Ātappa, Sudassa, Sudassi and Akanittha.
Anāgāmi who, after death, are born in the Pure Abodes. They are not born in the sense sphere as they have eradicated sensual desires.
The three fruits: the first stages of Sainthood - Sotāpanna, Sakādāgami and Anāgāmi.
Dhammapada 219
如长久在异乡之人，
从远方平安归来时，
其亲人及愿他幸福的人，
都愉快地欢迎他归来。
A man long absent and returned safe from afar, his kinsmen, friends, and well-wishers welcome on his arrival.
Dhammapada 220
同样地，
在今生行善者去到来世时，
他以前所造的善业会迎接他，
如同亲戚迎接亲爱的人归来。
Likewise, his good deeds will receive the well-doer who has gone from this world to the next, as kinsmen will receive a dear one on his return.
NANDIYA ATTAINS HEAVENLY GLORY
Nandiya was a rich man from Benares. After listening to the Buddha's discourse on the benefits of building monasteries for bhikkhus, Nandiya built the Mahavihara monastery at Isipatana. The building was pinnacled and fully furnished. As soon as the monastery was offered to the Buddha, a mansion came up for Nandiya at the Tāvatimsa deva world.
One day, when Venerable Moggallāna visited the Tāvatimsa deva world he saw the mansion which was meant for the donor of the Mahavihara monastery at Isipatana. On his return from the Tāvatimsa deva world, Venerable Moggallāna asked the Buddha, "Venerable Sir! Are those who perform meritorious deeds able to receive the fruits of mansions and other riches in the deva world even while they are still living in this world ?" The Buddha replied, "Why do you ask this question?
You yourself seen the beautiful palaces and riches waiting for Nandiya in the Tāvatimsa deva world?
The devas await the coming of the good and generous ones, as relatives await the return of one who is long absent. When the good ones die, they are welcomed joyously to the abode of the devas."
法句经 Dhammapada 221
舍弃忿怒、舍弃我慢、克服一切结。
苦恼不会降临不执著名色与无烦恼之人。
（注：samyajanam [结] 一共有十个；被四个道智次第地断除。Nama [名] 是心与心所；rupa [色] 是二十八种色法。Akibcanam [无烦恼] 即是无贪瞋痴。）
Dhammapada 221
Put away anger, abandon pride, overcome every attachment, cling not to Mind and Body and thus be free from sorrow.
THE LADY WHO WAS CURED OF HER SKIN DISEASE
On one occasion, Venerable Anuruddha visited Kapilavatthu.
While he was staying at the monastery there, all his relatives, with the exception of his sister Rohini, came to see him. On learning from them that Rohini did not come because she was suffering from a skin disease, he sent for her. Covering her head in shame, Rohini went to see Venerable Anuruddha.
Venerable Anuruddha advised her to do some meritorious deed. He told her to raise some money by selling off her jewelry to build a community hall where people could perform meritorious deeds.
Rohini did as she was told.
Venerable Anuruddha also requested his other relatives to help in the construction of the hall.
Further, he advised Rohini to sweep the floor and fill the water-pots every day even while the construction was still going on.
She followed his advised and she began to get better.
When the hall was completed, the Buddha and his bhikkhus were invited for alms-food. After the meal, the Buddha asked for the donor of the building but Rohini was not around. So the Buddha sent for her. She came and paid her homage to the Buddha, and the Buddha revealed that she had to suffer this terrible disease because of an evil deed she had done out of anger in one of her past existences.
The Buddha told her that she was at one time, the chief queen of the king of Benares. The king had a favourite dancer and she was very jealous of the dancer. One day, she instructed her attendants put some itching powder in the dancer's bed and her blankets, and to humiliate her by throwing some itching powder on her. The poor dancer itched all over and was in great pain and discomfort. Thus itching unbearably, she ran to her room and her bed, which made her suffer even more.
As a result of that evil deed, Rohini had to suffer the skin disease in this existence. The Buddha then exhorted the congregation not to act foolishly in anger and not to bear any ill will towards others.
At the end of the discourse, many in the congregation, including Rohini, attained Sainthood. At the same time her skin disease disappeared, and her complexion became clear and smooth.
法句经 Dhammapada 222
若人能如善御马者制止疾行的马车般抑制忿怒，我称此人为真正的御者，余者只是执缰人而已。
He who holds back arisen anger as one checks a whirling chariot, him I call a charioteer; other folk only hold the reins.
A MONK AND THE TREE SPIRIT
Once, a bhikkhu from Alavi wanted to build a hut for himself. So he began to cut down a tree, but the deva dwelling in that tree with her infant son urged him not to cut it down. The bhikkhu ignored her. Failing to stop the bhikkhu she put her son on a branch, hoping that it would stop him from felling the tree. By then, the bhikkhu was already swinging his axe and he could not stop it in time and unintentionally cut off an arm of the child. Seeing her child being harmed in this way, the mother flew in a rage and was about to kill the bhikkhu. As she raised her hands to strike the bhikkhu, she suddenly checked herself and reflected, "If I were to kill a bhikkhu, I would be killing one who observes the moral precepts (sila); in that case, I would surely suffer. This might set an example for other bhikkhus to be killed also. But this bhikkhu has a master; I must go and see his master." So she went weeping to the Buddha and related all that had happened.
The Buddha said to her, "O devata! You have done well to control yourself." He then expounded the Dhamma to her.
Reflecting mindfully on the admonition, the deva realised the Dhamma, and for her dwelling place, she was offered a tree near the Jetavana monastery. After this incident, the Buddha advised the bhikkhu to avoid destroying plant life.
法句经 Dhammapada 223
以无忿（即慈爱）战胜忿怒者，
以善战胜恶人，
以布施战胜吝啬的人，
以说真实语战胜妄语者。
Dhammapada 223
Conquer anger by love, evil by good, conquer the miser with liberality, and the liar with truth.
METTA PROTECTS LADY UTTARA FROM BOILING OIL
Uttara was the daughter of a farm labourer named Punna who worked for a rich man named Sumana.
One day, Punna and his wife offered alms-food to Venerable Sariputta soon after his arising from sustained mental absorption (nirodha samapatti), and as a result of that good deed, they became very rich. Punna came upon gold in the field he was ploughing, and the king officially declared him the royal banker. On one occasion, Punna offered alms-food to the Buddha and the bhikkhus for seven days, and on the seventh day, after hearing the Buddha's discourse, all the three members of the family realised the Dhamma.
Later, Punna married Uttara off to the son of the rich man Sumana.
Uttara was unhappy in her husband's home because she could not offer almsfood to the Buddha or listen to the Dhamma.
So, she told her father, ‘Why have you put me in this cage? Here, I do not see any bhikkhu and I have no opportunity to perform any meritorious deed.’ Her father felt sorry for her and sent her a large sum of money. And with the permission of her husband, Uttara engaged a lady named Sirima to look to the needs of her husband for a number of days.
During that time, Uttara offered alms-food to the Buddha and the bhikkhus. On the fifteenth day, her husband smiled when he saw her busy preparing food in the kitchen. He commented, ‘How foolish she is! She does not know how to enjoy herself. She is tiring herself out with this alms-giving ceremony!" Sirima saw him smile, and forgetting that she was only a paid woman felt very jealous of Uttara. Being unable to control herself, Sirima went into the kitchen and got some boiling oil with the intention of pouring it over the head of Uttara. The lady saw Sirima coming but bore no ill will.
She reflected that because Sirima had stood in for her, she had been able to listen to the Dhamma, fulfill her religious duties and perform other acts of charity. Thus she was quite thankful and grateful towards Sirima. Suddenly, she realized that Sirima was going to pour boiling oil over her; so she made this firm resolution: "If I bear any ill will towards Sirima, may this boiling oil scald me. If I have no ill will towards her, may it not scald me."
As Uttara had no ill will towards Sirima, the boiling oil proved as harmless as if it was just like cold water. Then Sirima thought the oil must have gone cold and as she went for another pot of boiling oil. The attendants of Uttara caught her and beat her.
Uttara stopped her attendants and instructed them to rub Sirima with medicinal ointment.
Then, Sirima remembered her true position and she regretted that she had done wrong to Uttara and asked Uttara to forgive her. Uttara then told her, "I have my father; I shall ask him whether I should accept your apology."
Sirima agreed to go and apologise to Punna but Uttara explained, ‘When I said 'My father', I did not refer to the father, who had brought me into this round of rebirths. I was referring to my father, the Buddha, who had helped me break the chain of rebirths, who had taught me the Dhamma, the Noble Truths." Sirima then expressed her wish to see the Buddha. So it was arranged that Sirima would offer alms-food to the Buddha and the bhikkhus on the following day at the house of Uttara.
After the meal, the Buddha was told about what had happened between Sirima and Uttara.
Sirima admitted her mistakes begged the Buddha to advise Uttara to forgive her. The Buddha then asked Uttara how she felt when Sirima poured boiling oil on her head, and Uttara answered, "Venerable Sir, because I am grateful to Sirima I bear no hatred or ill-will towards her. I only radiate my loving kindness towards her.’ The Buddha then applauded her, "Well done, well done, Uttara! By not bearing any ill-will you have been able to conquer one who abuses you; by being generous, you should conquer one who is stingy; by speaking the truth you should conquer one who tells lies.’ On the advice of the Buddha, Uttara forgave Sirima.
法句经 Dhammapada 224
人们应该说真实话、不忿怒、（已物虽少）仍然施与乞求者；以此三事他得以上生天界。
One should utter the truth. One should not be angry. One should give even from a scanty store to him who asks. Along these three paths one may go to the presence of the gods.
THE WAY TO HEAVEN
Once Venerable Moggallāna visited the deva world and found many devas living in luxurious mansions. He asked them for what good deeds they had done to be reborn in the deva world.
They gave him different answers. One of them said he was reborn in the deva world not because he was charitable or because he had listened to the Dhamma, but just because he had always spoken the truth. Another female deva who was reborn in the deva world because she did not get angry with her master and had no ill-will towards him even though he often beat her and abused her.
For keeping her temper and abandoning hatred she was reborn in the deva world. Then, there were others who were reborn in the deva world because they had offered something within their means for the benefit of others.
On his return from the deva world, Venerable Moggallāna asked the Buddha whether it was possible to gain such great benefits by just speaking the truth, or by restraining one's anger or by giving small amounts of such trifling things. The Buddha answered, "Have you not seen for yourself and heard what the devas said? You should not have any doubt. Even little deeds of merit surely lead one to the world of the devas."
法句经 Dhammapada 225
圣者不伤害他人，
常防护自身行为，
去到不死（的涅槃），
在其地无忧无愁。
Those sages who are harmless, and are ever restrained in body, go to the deathless state (Nibbana), whither gone they never grieve.
A BRAHMIN GREET THE BUDDHA AS HIS SON
Once, the Buddha with a retinue of bhikkhus entered the town of Sāketa for alms-food. An old brahmin, on seeing the Buddha, addressed to him, "O son, you have not come to see us for a long time! Come with me and let your mother also see you." So saying, he invited the Buddha to his house. On reaching the house, the wife of the brahmin also said the same thing and introduced the Buddha as "Your big brother" to her children, and made them pay respects to him. From that day, the couple offered alms-food to the Buddha every day and having heard the Dhamma, both the brahmin and his wife attained the third of Sainthood.
The bhikkhus were puzzled why to the brahmin couple said the Buddha was their son. The Buddha explained, "Bhikkhus, they called me son because I had been a son or a nephew to each of them for so many previous existences in the past." The Buddha stayed near the brahmin couple for three more months and during that time, both the brahmin and his wife attained Arahanthood and later passed away.
The bhikkhus, not knowing that the brahmin couple had already attained parinibbāna, asked the Buddha where they were reborn.
The Buddha explained “Those who have become Arahants are not reborn anywhere; they have attain Nibbānic bliss.
Dhammapada 226
时刻保持醒觉的人，
日以续夜地训练自己，
他真心地朝向涅槃，
总有一天他的烦恼必会止息。
The defilements of those who are ever vigilant, who discipline themselves day and night, who are wholly intent on Nibbana, are destroyed.
IT IS THE GIVER THAT MAKES THE GIFT
One night, Punnā the slave girl was up pounding rice for her master. As she got tired she rested for a while. While resting, she saw Venerable Dabba leading some bhikkhus to their respective rooms after listening to the Dhamma. The girl seeing them up so late, pondered, "I have to be up at this late hour because I am so poor and have to work hard, but why are these religious people up at this late hour?
Maybe a bhikkhu is sick, or are they being troubled by something?"
Early the next morning, Punnā took some rice, soaked it in water and made a pancake out of it.
Then, intending to eat it at the riverside, she took her cheap, coarse pancake along with her.
On the way, she saw the Buddha on his alms-round. She thought to herself: ‘On other days when I saw the Buddha, I had nothing to offer him, and when I had something to offer, I had not opportunity to see the Buddha.
But today I have seen the Buddha and also have something to offer.’ She then decided to offer her pan-cake to the Buddha, but she was not sure whether the Buddha would like to eat such coarse food.
The Buddha knew her thoughts. He accepted her pancake and asked Venerable Ānanda to spread a mat on the ground. The Buddha sat on the mat and ate the pancake offered by the slave girl. After eating, the Buddha clarified the doubt which was puzzling her, ‘You have no time to sleep because you are poor and so have to work hard.
As for my sons the bhikkhus, they do not go to sleep because they have to be always vigilant and mindful. No matter what position one has in life, one must never tire of being mindful and vigilant."
Reflecting on the admonition, Punnā realised the Dhamma.
Dhammapada 227
噢，阿都拉，
这并不是新的，
自古以来即是如此。
人们指责沉默的人，
指责多话的人，
也指责少语的人。
在这世间是无人不受指责的。
这并不是新的，
自古以来即是如此。
人们指责沉默的人，
指责多话的人，
也指责少语的人。
在这世间是无人不受指责的。
It is not new, O Atula! It has always been done from ancients times. They blame one who is silent, they blame one who speaks much, and they blame one who speaks little. There is no one in this world who is not blamed.
法句经 Dhammapada 228
在过去、未来与现在，
都没有只受指责
或只受称赞的人。
There never has been, there never will be, nor is there now, anyone who is always blamed or always praised.
法句经 Dhammapada 229
智者日复一日地检讨后，
他会称赞真正无过失、贤明
及智慧与戒行兼备的人。
他会称赞真正无过失、贤明
及智慧与戒行兼备的人。
法句经 Dhammapada 230
谁会指责这有如纯金之人？
他为天神所称赞，
甚至梵天也称赞。
Dhammapada 229-230
If the wise praise him day after day, knowing him to be truly faultless, wise and endowed with knowledge and virtue, who would blame him, who is like a piece of refined gold? Even the gods praise him; he is praised even by the great Brahma.
NOTHING TOO MUCH AND TOO LITTLE
Once Atula and his companions wanted to listen to the Dhamma. They went to see Venerable Revata, but he was very aloof he did not say anything to them.
They were very much disappointed and went to Venerable Sāriputta. When Venerable Sāriputta learned why they had come, he expounded very deep Dhamma to them. His teaching also was not to their liking, and they grumbled that Venerable Sāriputta had been too lengthy and too profound.
Next, Atula and his party approached Venerable Ānanda, who expounded to them the bare essentials of the Dhamma. This time they remarked that Venerable Ānanda had been too brief and too sketchy.
Finally they came to the Buddha and said to him, "Venerable Sir, we have come to listen to your teaching. We have been to other teachers before we come here, but we are not satisfied with any of them. Venerable Revata did not bother to teach us and he just kept silent; Venerable Sāriputta was too exhaustive and the Dhamma he taught us was too difficult for us. As for Venerable Ānanda, he was too brief and too sketchy. We do not like any of their discourses."
To them the Buddha said, "My disciples, blaming others is not something new. There is no one in this world who is never blamed; people would blame even a king, or even a Buddha. To be blamed or to be praised by a narrow-minded one is of no consequence. One is truly critised only when he is censured by a wise man, and truly praised only when commended by a wise man."
法句经 Dhammapada 231
防止身恶行，善制御己身；
舍弃身恶行，培育身善行。
Verse 231:
Guard against evil deeds, control your body. Giving up evil deeds, cultivate good deeds
法句经 Dhammapada 232
防止语恶行，善制御己语；
舍弃语恶行，培育语善行。
Verse 232:
Guard against evil speech, control your speech. Giving up evil speech, cultivate good speech
法句经 Dhammapada 233
防止意恶行，善制御己意；
舍弃意恶行，培育意善行。
Verse 233:
Guard against evil thoughts, control your mind. Giving up evil thoughts, cultivate good thoughts
法句经 Dhammapada 234
智者制御身，御语亦御意；
智者于自制，真能善圆满。
第十八：污垢品
Verse 234:
The wise are controlled in deed, they are controlled in speech, they are controlled in thought. Indeed, they are perfectly self-controlled
A GROUP OF SIX BHIKKHUS WHO WORE WOODEN SANDALS
Six bhikkhus wearing wooden sandals, and each holding a staff with both hands, were walking to and fro on a big stone slab, making much noise. The Buddha hearing the noises asked Venerable Ānanda what was going on, and Venerable Ānanda told him about the six bhikkhus.
The Buddha then explained that one must always be considerate and not disturb the peace. He further exhorted the bhikkhus to retrain themselves in word and deed. From that time onward the
Buddha discouraged bhikkhus from wearing wooden sandals.
Dhammapada 235
如今你就像一片枯叶，
死亡使者已在你近旁；
你就快要开始漫长的旅程了，
然而却没有旅费。
Verse 235:
You are now like a withered leaf; the messengers of death are near you; you are about to set out on a long journey; (yet), you have no provisions (for the journey)
法句经 Dhammapada 236
你应当为自己建个归依处，
快快勤修以成为智者。
在清除污垢与解脱烦恼之后，
你会上生天界的圣地。
Verse 236:
Make an island unto yourself. Strive quickly; become wise. Having removed impurities and being free from moral defilements, you shall enter the abodes of the Ariyas (i.e. the Pure Abode, Suddhavasa brahma realm)
法句经 Dhammapada 237
你的生命已到了终点，
就快要去见死亡之王了，
途中又没有休息站，
然而你却没有旅费。
Verse 237:
Your life has come to an end now. To the presence of Death you are setting out. You cannot stop on the way; (yet) you have no provisions (for the journey)
法句经 Dhammapada 238
你应当为自己建个归依处，
快快勤修以成为智者。
在清除污垢与解脱烦恼之后，
你将不会再有生与老。
（注：漫长的旅程是指生死轮回。Dibbhamariyabhumim [天界圣地] 即是色界天的净居天，只有阿那含圣者才能投生其地）
Verse 238:
Make an island unto yourself. Strive without delay; become wise. Having removed impurities and being free from moral defilements you will no longer be subject to rebirth and decay
THE FATE OF A BUTCHER AND HIS SON
Once, there was a man in Sāvatthi, who had been a butcher for many years. He also loved eating beef and everyday he insisted on having meat curry with his meals. One day, he kept aside some meat to be cooked for the family, before going out to have his bath in the river. While he was away a friend persuaded his wife to sell the meat and therefore there were no meat curry for the butcher on that day.
When he discovered this he became very angry and he went to the back of his house, promptly cut off the tongue of an ox, had it baked, and sat down for his meal.
While eating, the butcher tried to take a bite of the ox tongue, but he bit off his own tongue instead.
Now, the ox and the butcher were in the same plight. The butcher was in great pain and agony, and blood flowed profusely from his mouth. He had to face a terrible death and was reborn in a miserable state.
The butcher's wife was very frightened and she advised her son to go far away lest this evil should become a curse and befall him too. So the son went to Taxila. At Taxila, the youth became a goldsmith. Later, he married the daughter of his master and some children were born to them. When their sons came of age they returned to settle down in Sāvatthi. The sons were devout followers of the Buddha. They were concerned for their father, for he had not done any meritorious deeds in his present existence. So one day, they invited the Buddha and the bhikkhus to their house for alms-food. After the meal they said to the Buddha, "Venerable Sir, we are making this offering to you today on behalf of our father.
Kindly give a discourse to help him realise the Dhamma." So the Buddha admonished the man, "You are getting old. Your body is like a whithered leaf. You have to prepare for your future life. Be wise and develop your devotion and spiritual way of life."
Perceiving the fleeting nature of worldly life and reflecting mindfully on the admonition given by the Buddha, the old man attained the first stage of Sainthood.
Dhammapada 239
智者渐次地、一点点地、刹那至刹那地清除自己的污垢，
如同金匠清除银或金的杂质。
Verse 239:
By degrees, little by little, from time to time, a wise person should remove his own impurities (moral defilements), as a smith removes (the dross of) silver
Once, a brahmin saw a group of bhikkhus rearranging their robes as they were preparing to enter the city for alms-food. He noticed that the robes of some of the bhikkhus touched the ground and got wet because of dew on the grass, so he cleared their path of grass. The next day, he found that as the robes of the bhikkhus touched bare ground, the robes got dirty. So, he covered the path with sand.
Then again, he observed that the bhikkhus would sweat when the sun was hot and that they got wet when it was raining. So finally, he built a shelter for the bhikkhus at the place where they gathered before entering the city for alms-food.
When the building was finished, he invited the Buddha and the bhikkhus for alms-food. The brahmin explained how he had performed this meritorious deed step by step. The Buddha replied, "O Brahmin! The wise perform their acts of merit little by little, and gradually and constantly they remove the impurities of the mind."
法句经 Dhammapada 240
如铁锈自铁而生，生锈后反蚀其铁；
同样地，造恶者的恶业导致他投生恶道。
Verse 240:
Just as rust is formed from iron, and corrodes the iron from which it is formed, so also, his own deeds lead the transgressor to a lower plane of existence
A MONK WHO WAS BORN AS AN INSECT
Once there was a monk named Tissa in Sāvatthi. One day, he received a set of fine robes and was very pleased. He wanted to wear them the next day, but he died that very night, and because he was unduly attached to the fine set of robes, he was reborn as an insect and lived within the folds of the robes. As there was no one to inherit his belongings, it was decided that this particular set of robes should be shared by other bhikkhus. When the bhikkhus were preparing to share out among themselves, the insect was very much agitated and cried out, "They are destroying my robes!" The Buddha, on hearing his cry by means of his supernatural power of hearing, advised the bhikkhus to dispose of the robes only at the end of seven days. On the eighth day, the robes which belonged to Tissa was shared out by the bhikkhus.
Later, the Buddha explained to the bhikkhus his reasons for his admonition. ‘Tissa was attached to this particular set of robes at the time of his death and so he was reborn as an insect for a few days and stayed in the folds of the robes. When you all were preparing to share out the robes, Tissa the insect was very much in agony and was running about to and fro in the folds of the robes.
If you had taken the robes at that time Tissa the insect would have felt very bitter against you and he would have to go to be reborn in a suffering state. Now, however, Tissa has been reborn in a happy state due to his previous kamma and that is why I have allowed you to take the robes. Indeed, bhikkhus, attachment is very dangerous; as rust corrodes iron from which it is formed, so also, attachment destroys one and sends one to lower forms of existence. A bhikkhu should not indulge too much in the use of the four requisites or be attached to them, because attachment will delay the process of mental purification.’
Dhammapada 241
不背诵是学习的污垢，
不维修是屋子的污垢，
懈怠是美貌的污垢，
无正念是守护者的污垢。
Texts not repeated are often soon forgotten; the house neglected soon decays; sloth is a blemish on beauty; heedlessness is a blemish on the watchman.
THE MONK WHO MADE FALSE CLAIMS
In Sāvatthi, people always praised the discourses given by Venerable Sāriputta and Venerable Mahā Moggallāna, the two Chief Disciples of the Buddha. On one occasion, Lāludāyi, on hearing their praises, remarked that people would also praise him if they were to listen to his discourses. So Lāludāyi was asked to deliver a discourse. He went up to the platform but he could not preach the Dhamma.
So he requested another bhikkhu to speak first and that he would take the next turn. In this way, he put off having to speak three times.
The audience lost patience and reprimanded him, "You big fool! When we praised the two Chief Disciples you were vainly boasting that you could preach like them. Why don't you preach now ?" So Lāludāyi left the congregation in shame.
When the Buddha was told about this incident, he said, "Lāludāyi has learned very little of the Dhamma; he does not recite the religious texts regularly; he has not memorized anything.
Whatever little he has learned gets rusty by not being recited."
Dhammapada 242
邪淫是妇女的污垢，
吝啬是施者的污垢；
恶法的确是今生与来世的污垢。
Verse 242:
Misconduct is the taint of a woman. Stinginess is the taint of a giver. Taints, indeed, are all evil things both in this world and in the next.
法句经 Dhammapada 243
比这些更糟的污垢是无明，
它是最大的污垢。
诸比丘，当舍弃这污垢，
以成为无垢之人。
它是最大的污垢。
诸比丘，当舍弃这污垢，
以成为无垢之人。
Verse 243:
A worse taint than these is ignorance (of the Truth), the greatest of taints. Abandoning this taint, be taintless, O Bhikkhus!
A MAN WHOSE WIFE COMMITTED ADULTERY
A man’s wife committed adultery. On account of his wife’s misbehaviour he felt ashamed and avoided all his friends. He also kept away from the Buddha.
However, after some time, he went to pay his respects to the Buddha. On learning the reason for his absence, the Buddha said, "My disciple, those women who have no moral shame are just like a river, or a road, or a liquor shop or a rest house, or a water-pot stand at the roadside. They associate with all sorts of people.
Indeed, a loose woman who indulges in sexual misconduct is bound to face ruin."
Dhammapada 244
无耻与勇若乌鸦者的生活是容易的，
他两舌、虚伪、傲慢与腐败。
他两舌、虚伪、傲慢与腐败。
Verse 244:
Easy is the life of a man who is shameless, bold like a crow, a fault finder, insolent, impudent and corrupt.
法句经 Dhammapada 245
知耻与常求清净者的生活是艰难的，
他无着、谦虚、有礼、清净活命及有智见。
他无着、谦虚、有礼、清净活命及有智见。
Verse 245:
Hard is the life of a modest one who ever seeks purity, is detached, humble, clean in life, and reflective.
THE MONK WHO PRACTISED MEDICINE
One day, Cūlāsari, a physician-monk, was returning to his dwelling place after ministering to a patient. On his way he met Venerable Sāriputta and related to him how he went to treat a patient and how he had accepted some delicious food for his services. He requested Venerable Sāriputta to accept some of the food. Venerable Sāriputta kept silent and continued on his way. Venerable Sāriputta did not accept food because Cūlāsari had not observed the precept of abstaining from practising medicine for personal gain.
When informed of the matter, the Buddha said, "Bhikkhus! A bhikkhu who is shameless is coarse in thought, word and deed. He is arrogant like a crow, he would find a living by unlawful means. On the other hand, life for a bhikkhu who has a sense of moral shame is not easy.
法句经 Dhammapada 246-247
在今世杀生、说妄语、盗取不与之物、犯邪淫及沉湎于饮酒的人，
连自己今生的根也都给掘毁了。
Verses 246 & 247:
He who destroys life, tells lies, takes what is not given, commits adultery and is addicted to intoxicating drinks, digs up his own roots even in this very life.
法句经 Dhammapada 248
你应当知道：“不自制即为恶 。”
莫让贪与非法带给自己长久的痛苦。
Verse 248:
Know this, O good man! That evil things are difficult to control. Let not greed and wickedness drag you to suffering for a long time.
IT IS NOT EASY TO OBSERVE PRECEPTS
On one occasion five lay-disciples were observing the precepts at the Jetavana monastery. Each of them were only observing one of the five moral precepts (sila). Each observed a particular precept and claimed that that precept was the most difficult. As there were disagreements and arguments, they reported their differences to the Buddha, who admonished them, "You should not consider any individual precept as being easy or unimportant. The observance of the precepts will lead to your weal and happiness.
Do not think lightly of any of the precepts; none of them is easy to observe."
法句经 Dhammapada 249
人们依照信心与喜好而行布施。
若人对他人所受的饮食心怀不满，
其心昼夜皆不得安定。
若人对他人所受的饮食心怀不满，
其心昼夜皆不得安定。
Verse 249:
People give according to their faith and as they are pleased. Whoever therein is envious of others’ food and drink, gains no peace either by day or by night.
法句经 Dhammapada 250
若人能断除、根除与消灭此不满，
其心昼夜皆得安定。
Verse 250:
He who has this feeling of displeasure cut off, uprooted and destroyed, gains peace by day or by night.
THE ENVIOUS ARE NOT AT PEACE
Tissa, a young novice, had a very bad habit of disparaging other people's good deeds. He even criticized the gifts given by such renowned donors like Anāthapindika and Visākhā.
Besides, he boasted that his relatives were very rich and were like a well where anyone could come for water. Hearing him boast thus, other bhikkhus were very sceptical and they decided to find out the truth.
Some young bhikkhus went to the village to investigate. They found out that Tissa's relatives were all poor and that all this time Tissa had only been boasting. When the Buddha was told about this, he said, "A bhikkhu who is unhappy with others receiving gifts and offerings can never attain Insight."
法句经 Dhammapada 251
无（任何）火可相等于贪欲（之火），
无（任何）执着可相等于瞋（的执着），
无（任何）罗网可相等于痴（的罗网），
无（任何）河流可相等于渴爱（之流）。
There is no fire like lust, no grip like hate, no net like delusion, no river like craving
THE INATTENTIVE LAY DISCIPLES
On one occasion, five lay-disciples were present while the Buddha was expounding the Dhamma at the Jetavana monastery. One of them was asleep while sitting, the second one was scratching the earth with his fingers, the third was trying to shake a tree, the fourth was looking up at the sky. The fifth was the only one who was respectfully and attentively listening to the Buddha.
Venerable Ānanda, who saw the different kinds of behaviour of the five disciples commented, "Venerable Sir! While you were expounding the Dhamma only one out of those five people were listening attentively." Then Ānanda described the different attitudes of the other four to the Buddha and asked why they were behaving thus.
The Buddha then explained that these people could not get rid of their old habits. In their past existences, the first one was a snake. As a snake usually coils itself up and goes to sleep, so also, this man goes to sleep while listening to the Dhamma. The one who was scratching the earth with his hand had been a subterranean creature (an earthworm). The one who was shaking the tree had been a monkey. The one who was gazing up at the sky was an astrologer and the one who was listening attentively to the Dhamma had been a learned Brahmin. The Buddha then said, “Ānanda, you must remember that one must be attentive to be able to understand the Dhamma and that there are many people who cannot understand the Dhamma."
Ānanda then asked the Buddha, "Venerable Sir! What are the things that prevent people from being able to realise the Dhamma?" The Buddha replied, "Ānanda, passion (řaga), ill will (dosa) and ignorance (moha) are the three things that prevent people from realising in the Dhamma. There is no fire like the fire of lust. Passion burns always and without any break."
法句经 Dhammapada 252
要见到他人的过失是很容易的，
但要看到自己的过失却很难。
他如同播掉谷糠般宣扬他人的过失，
却如同遮蔽自己的狡猾捕鸟者般隐藏自己的过失。
Verse 252:
Easily seen are others’ fault, hard indeed to see one's own. Like chaff one winnows others’ faults, but one’s own (faults) one hides, as a crafty fowler conceals himself by camouflage.
THE RICH MAN
Once, during his tour of Anga and Uttarā regions, the Buddha went to the town of Bhaddiya. He saw in his vision that time was ripe for Mendaka, his wife, his son, his daughter-in-law, his granddaughter and his servant, to attain Sotāpatti (first stage of Sainthood). Mendaka was an extremely rich man.
He had found a large number of life-sized golden statues of goats in his backyard. For this reason, he was known as Mendaka (a goat), the rich man.
Mendaka and his family, on hearing that the Buddha was coming to Bhaddiya, went to pay homage to him. After hearing the discourse given by the Buddha, the whole family attained the first stage of Sainthood. Mendaka then related how, on his way, some ascetics had spoken ill of the Enlightened
One and had tried to dissuade him from coming to see him. The Buddha replied, ‘My disciple, it is natural for people not to see one’s own faults, and to exaggerate others people’s faults and failings.’
The Buddha then revealed the past existences of Mendaka. In one of his former existences he had donated a monastery and a congregation hall to Vipassi Buddha (one of the many past Buddhas). Then, in yet another of his past existences, he was a rich man in Benares. At that time there was a famine throughout the region. One day, he offered the only food he had left as almsfood to a Pacceka Buddha*. As a result of this offering, his cooking pot was later found to be miraculously filled up again with rices.
*Pacceka Buddhas are Buddhas who keep to themselves after enlightenment, and as a result they do not have followers. Sometimes, they are referred to as Private Buddhas.
法句经 Dhammapada 253
常挑他人的过失及贬抑他人者，
其烦恼增长。
灭烦恼离他真是遥远。
Verse 253:
He who sees others’ faults, is ever irritable, the corruptions of such a one grows. He is far from the destruction of corruptions.
THE FAULT-FINDING MONK
Venerable Ujjhãnasaňňi was always finding fault with and speaking ill of others. The matter was reported to the Buddha who said, "Bhikkhus, if someone finds fault with another so as to teach him good way, it is not an act of evil and is therefore not blameable. But, if someone is always finding fault with others and speaking ill of them just out of spite and malice, he will not attain concentration and mental absorption (jhāna). He will not be able to understand the Dhamma, and moral defilements (asavās) will increase in him."
法句经 Dhammapada 244
无耻与勇若乌鸦者的生活是容易的，
他两舌、虚伪、傲慢与腐败。
In the sky there is no track. Outside there is no Saint. Mankind delights in obstacles. The Tathagatas are free from obstacles.
法句经 Dhammapada 245
知耻与常求清净者的生活是艰难的，
他无着、谦虚、有礼、清净活命及有智见。
In the sky there is no track. Outside there is no Saint. There are no conditioned things that are eternal. There is no instability in the Buddhas.
THE WANDERING ASCETIC
Subhadda the wandering ascetic was staying at Kusinārā when he heard that the Parinibbāna of Gotama Buddha would take place that night. Subhadda had already put three questions which had been troubling him for a long time to other religious leaders, but their answers did not satisfy him.
He had not yet asked Gotama Buddha, and he felt that only the Buddha could answer his questions.
He hurried to the Buddha, but the Venerable Ānanda tried to persuade him not to go any further.
However the Buddha overheard their conversation and consented to see Subhadda, who then asked the three questions:
Are there any tracks in the sky?
Are there any Ariya bhikkhus (samanas) outside the Teaching of the Buddha?
Is there any conditioned thing (sankhāra) that is permanent?
The Buddha replied in the negative to all the three questions.
第十九：住於法品
法句经 Dhammapada 256
对事武断者不公正；
智者应辨别对错两者之后才下判断。
His is not just if he decides a case arbitrarily; the wise man should decide after considering both what is right and what is wrong.
法句经 Dhammapada 257
智者不会误导他人，
而是如法与平等的护法者，
他被称为“住于法之人”。
The wise man who decides not arbitrarily, but in accordance with the law is one who safeguards the law; he is called ‘one who abides by the law.’
THE JUDGES WHO TOOK BRIBES.
One day, some bhikkhus were returning from their alms round in Sāvatthi. While they took shelter in a hall of justice during a heavy shower of rain they saw some judges who were deciding their cases arbitrarily after having taken bribes. They reported the matter to the Buddha who said, "Bhikkhus! If one is influenced by monetary consideration in deciding cases, he cannot be called a just judge who abides by the law. If one weighs the evidence intelligently and decides a case impartially, then he is to be called a just judge who abides by the law."
法句经 Dhammapada 258
人不会只是因为讲得多即成为智者；
只有平安无怨无畏之人才是智者。
He is not a wise man just because he talks much; only he who is peaceful, free from enmity, and does no harm to others, is called ‘a wise man.’
THOSE WHO DISTURB OTHERS ARE NOT WISE
Once, there was a group of six bhikkhus who always caused trouble at mealtimes, whether they were in the monastery or in the village. One day, those bhikkhus harassed some samaneras (novice monks) and said boastfully, "Look! We alone are intelligent. We alone are wise." Then they started behaving in an unruly manner and left the monastery in a mess. When the Buddha was told about this, he said, "Bhikkhus! I do not say that one who talks too much, abuses or bullies others is a wise man. Only he who is free from hatred, and harms no one is a wise man."
法句经 Dhammapada 259
人不会只是因为讲得多即成为精通法者；
听闻虽少，却能知见法、
对法不失念者，
是真正的精通法者。
One is not versed in the Dhamma merely because one speaks too much. He who hears little and sees the Dhamma mentally, and who does not neglect the Dhamma, is indeed, versed in the Dhamma.
KNOWLEDGE IS NOT REALISATION
Once, there was a bhikkhu by the name of Ekudana who lived in a grove near Savatthi. He only learned one stanza of exultation (Udana) by heart but he fully understood the meaning of the Dhamma as conveyed by the stanza. Whenever the occasion arouse, he would exhort others to listen to the Dhamma, and he himself would recite the stanza he knew. Every time he had finished his recitation, the guardian spirits (devas) of the forests praised him and applauded him resoundingly. On one occasion two learned monks who were well-versed in the Dhamma, accompanied by a group of bhikkhus came to his place. Ekudana asked the two theras to preach the Dhamma. They enquired if there were many who wished to listen to the Dhamma in this remote area. Ekudana told them that even the guardian spirits of the forests would applaud at the end of the discourse.
So, the two learned theras took turns to preach the Dhamma, but when their discourses ended, there was no applause from the guardian spirits of the forests.
The two learned theras were puzzled and they doubted the words of Ekudana. But Ekudana insisted that the guardian spirits always applauded at the end of each discourse. The two learned theras then requested Ekudana to do the preaching. Ekudana held the fan in front of him and recited the usual stanza. At the end of the recitation, the guardian spirits applauded as usual. The bhikkhus who had accompanied the two learned theras felt that the devas inhabiting the forests were showing favourism to Ekudana.
They reported the matter to the Buddha on arrival at the Jetavana monastery. The Buddha admonished them, "Bhikkhus! I do not say that a bhikkhu who has learnt much and talks much of the Dhamma is one who is versed in the Dhamma. One who has only learnt very little and knows only one stanza of the Dhamma, but fully comprehends the Four Noble Truths, and is ever mindful is the one who is truly versed in the Dhamma."
法句经 Dhammapada 260
他不会只是因为白了头发即是长老，
仅只是年岁大的人名为“白活到老”。
He is not thereby an Elder (Thera) merely because his head is grey. He who is ripe only in years is called ‘one grown old in vain.’
法句经 Dhammapada 261
只有已体证四圣谛与法、
无害与有戒行、
自制与解脱烦恼的人
才是真正的长老。
Only a wise man who comprehends the Four Noble Truths and the Dhamma, who is harmless and virtuous, who restrains his senses and has rid himself of morel defilements is indeed called a Thera.
AGE IS NOT THE CRITERION
One day, a group of bhikkhus came to pay respects to the Buddha. The Buddha knew that time was ripe for those thirty bhikkhus to attain arahanthood. So he asked them whether they had seen a certain thera as they came into the room. They answered that they did not see any such thera but they saw only a young novice. Whereupon the Buddha said, "Bhikkhus! That person is not a samanera, he is a Thera. I don’t call one a Thera just because he is old. A Thera is one who comprehends the Four
Noble Truths and does not harm others."
法句经 Dhammapada 262
若依然嫉妒、吝啬与狡猾，
仅只辩才好或容貌美
并不会令人成为善心人。
Not by fine talk, nor by good looks is one considered good-hearted, if he were jealous, selfish and deceitful
法句经 Dhammapada 263
已断除、根除与消灭这些（恶法），
及已解脱烦恼的智者才是真正的善心人。
A wise man who has cut off, uprooted and removed these and has rid himself of moral defilements is, indeed, called a good-hearted man.
PRETENDING TO BE WHAT THEY ARE NOT
At the monastery, it was customary for young bhikkhus and samaneras to attend on senior bhikkhus who were their teachers. They washed and dyed the robes, or else performed other small services for their teachers. Some bhikkhus noticing these services envied those senior bhikkhus. They wanted to be treated just like them. So they suggested to the Buddha that young bhikkhus and samaneras should be come to them also for further instruction and guidance even though they had been taught by their respective teachers. The Buddha, knowing well their motive, turned down the suggestion and admonished them, "Bhikkhus I do not say that you are good-hearted just because you can talk eloquently. Only he who has got rid of all covetousness and all that is evil by following the holy life is to be called a good-hearted man."
法句经 Dhammapada 264
若人无戒行又说妄语，
仅只剃掉头发并不会成为沙门。
充满贪欲之人怎么会是沙门？
Not by a shaven head does an undisciplined man, who utter lies, become a monk. How can one who is full of desire and greed be a monk?
法句经 Dhammapada 265
已彻底息灭一切大小恶的人才是沙门，
因为他已克服一切恶。
He who wholly subdues evil deeds both small and great, is called a monk because he has overcome all evil.
THE MONK WHO LIKE TO ARGUE
Venerable Hatthaka used to argue with others. Whenever he was defeated in an argument he would challenge his opponents to meet him in a certain place and time to continue with the argument. He would then go to the appointed place before the appointed time and declare that the absence of the opponent meant acknowledgment of defeat. He would then boast, ‘Look, those foolish people dare not meet me, they have been defeated by me!" The Buddha on hearing about his behaviour admonished Hatthaka, "Bhikkhu! Why do you behave in this way? One who says such things is not suitable to be a samana (monk) in spite of his shaven head. Only one who has rid himself of all evil and pride is to be called a samana."
法句经 Dhammapada 266
他不会只是因为去托钵即成为比丘。
他不是比丘，因为他奉行不如法的信仰。
He is not thereby a bhikkhu merely because he seeks alms from others; by following the whole code (of morality) one certainly becomes a bhikkhu and not (merely) by seeking alms.
法句经 Dhammapada 266
他不会只是因为去托钵即成为比丘。
他不是比丘，因为他奉行不如法的信仰。
He is not thereby a bhikkhu merely because he seeks alms from others; by following the whole code (of morality) one certainly becomes a bhikkhu and not (merely) by seeking alms.
法句经 Dhammapada 267
在这世间上，已舍弃善恶两者、修持梵行、及明了五蕴的人才是真正的比丘。
He who has transcended both merit (good) and demerit (evil), he who leads a pure life, he who lives with understanding in this world, he indeed, is called a bhikkhu.
WHO IS A BHIKKHU
Once there was a brahmin who was in the habit of going round for alms. One day, he thought, "It is common belief that one who lives by going round for alms is a bhikkhu. That being so, I should also be called a bhikkhu." So thinking, he told the Buddha that he (the brahmin) should also be called a bhikkhu. The Buddha replied, "Brahmin, I do not call one a bhikkhu simply because he goes round for alms-food. One who professes false views and acts unwholesomely is not a bhikkhu. Only he who lives meditating on the impermanence, unsatisfactoriness, and insubstantiality of the aggregates is to be called a bhikkhu."
法句经 Dhammapada 268-269
愚人不会只是因为保持沉默而成为圣者。智者如持秤般舍恶而取最上，因此他才是圣者。明了两种世间者也因此是圣者。
（注：在此varam [最上] 是指戒定慧。Ubholoke [两种世间] 是指内外五蕴。内五蕴是指自己的五蕴；外五蕴是其他众生的诸蕴与非有情的色蕴。修观禅时必须能够照见内、外、过去、未来、现在等五蕴、及它们的诸因的无常、苦、无我三相。）
Not by silence (alone) does he who is dull and ignorant become a sage; but that wise man who, as if holding a pair of scales, embraces the best and shuns evil, is indeed a sage.
For that reason he is a sage. He who understands, both worlds is, therefore, called a sage.
SILENCE IS NOT WISDOM
Some ascetics who were not followers of the Buddha would say a few words of blessing to those who offered them food or other things . They would say, "May you be free from danger, may you prosper and get rich, may you live long." At that time, bhikkhus of the Buddha did not say anything after receiving something from their lay-disciples. This was because during the first twenty years after the Buddha's attainment of Buddha-hood they were advised to be silent on receiving offerings. The people began to compare the ascetics and the bhikkhus and commented, ‘We receive words of blessing from the ascetics, but the Venerable bhikkhus depart in silence.’
The bhikkhus reported the matter to the Buddha who advised them to do likewise and utter a few appropriate words of blessing to their supporters after receiving offerings. As a result of that, people were able to develop confidence and satisfaction on hearing the kind worlds of blessing from the bhikkhu whom they respected. Then, the ascetics of other doctrines remarked with disdain: ‘We adhere to the practice of the muni (sage) and keep silent, whereas the followers of Samana Gotama go about delivering discourses in public places.’
On hearing those disparaging remarks, the Buddha said, "Bhikkhus! There are some who keep silent because they are ignorant and timid, and some who keep silent because they do not want to share their profound knowledge with others. Thus one does not become a muni by keeping silent. Only one who has overcome evil is to be called muni."
法句经 Dhammapada 270
伤害生命者不是圣人；
不会伤害一切生命者才是圣人。
He is not therefore an Ariya (Noble) if he harms living beings; through his harmlessness towards all living beings is he called an Ariya.
LIVE UP TO THE NAME.
Once, there was a fisherman named Ariya, who lived near the north gate of Sāvatthi. One day through his supernormal power, the Buddha knew that time was ripe for the fisherman to attain the first stage of Sainthood. So on his return from the alms-round, the Buddha, followed by the bhikkhus, stopped near the place where Ariya was fishing. When the fisherman saw the Buddha, he threw away his fishing gear and came and stood near the Buddha. The Buddha then proceeded to ask the names of his bhikkhus in his presence and finally he asked the name of the fisherman. When the fisherman replied that his name was Ariya, the Buddha said that the Noble Ones (ariyas) do not harm any living being. But since the fisherman was taking the lives of fishes he was not worthy of his name. He immediately understood that the Buddha was urging him to renounce his harmful way of life and to take up the practice of compassion and loving kindness for all beings. At the end of the discourse the fisherman attained the first stage of Sainthood.
法句经 Dhammapada 271-272
比丘不应只是因为有戒行、或多闻、或有禅定、或独处、或自如 “我得享凡夫享受不到的出离乐” 而感到满足，而不灭尽烦恼 （即证悟阿罗汉道果）。
（注：nekkhamasukham [出离乐] 是指阿那含果。）
Dhammapada 271-272
Not only by mere morality and austerities nor again by much learning, nor even by developing mental concentration, nor by secluded lodging, (thinking) ‘I enjoy the bliss of renunciation not resorted to by the worldling’ (not with these) should you, O bhikkhu, be content without reaching the extinction of corruptions (Arahanthood).
IT IS NOT EASY TO BE AN ARAHANT
Once, there were some bhikkhus who were endowed with virtue; some who had strictly observed the austere practices (dhutanga), and some who had achieved the third stage of Sainthood. All of them thought that since they had achieved that much, it would be quite easy for them to attain Arahanthood. With this thought they went to see the Enlightened One who asked them, "Bhikkhus, have you attained Arahanthood?" When they replied that they were in such a condition that it would not be difficult for them to attain Arahanthood, the Buddha admonished them, "Bhikkhus, just because you are endowed with morality (sila), and because you have attained Anāgāmi (the third stage of Sainthood), you should not be complacent and think that there is only a little more to be done. Unless you have eradicated all mental defilements (asavas), you must not think that you have realized perfect bliss of Arahanthood."
第二十：道品
法句经 Dhammapada 273
于诸道之中，八圣道最胜；
于诸谛之中，四圣谛最胜；
于诸法之中，离欲（即涅槃）最胜；
于诸二足（人类）之中，一切知者最胜。
The best of paths is the Eightfold Path. The best of truths are the four Sayings (Four Noble Truths). Non-attachment is the best of states. The best of bipeds is the Seeing One.
法句经 Dhammapada 274
这是唯一的道路，
再无其他知见清净之道。
实践此道能令魔王迷惑。
This is the only Way. There is none other for the purity of Wisdom. Do you follow this path. This is the bewilderment of Mara.
法句经 Dhammapada 275
实践此道，你将能灭苦。
在亲自知见这能拔除烦恼之刺的道路后，我对你们宣说此道。
Following this Way you shall make an end of suffering. This verily is the Way declared by me when I had learnt to remove the arrow (of suffering).
法句经 Dhammapada 276
你必须自己努力，如来只能指示道路。
修禅者得以解脱魔王的束缚。
（注：一切知者与如来都是佛陀的名称。）
You yourselves should make the effort; the Tathāgatas (when the Buddha refers to Himself, He employs the term Tathāgata which means ‘who thus hath come’) are only teachers. Those who enter this Path and who are meditative, are delivered from the bonds of Mara.
THE PATH OF PERFECTION
A group of bhikkhus after accompanying the Buddha to a village, returned to the Jetavana monastery. In the evening they talked about the trip, especially the nature of the land: whether it was level or hilly, clayey or stony, etc. The Buddha came to them in the midst of their conversation and said to them, "Bhikkhus, the path you are talking about is external to you; a bhikkhu should only be concerned with the path of the Noble Ones (ariyas) and strive to do what should be done for the attainment of perfection that leads to the realization of the Perfect Peace (Nibbana)."
法句经 Dhammapada 277
诸行无常。
当以智慧知见这点时，
他就会对苦（即五蕴）感到厌倦。
这即是朝向清净之道。
All conditioned things are impermanent. When one sees this in wisdom, then one becomes dispassionate towards the painful. This is the Path to Purity.
Meditation On Impermanence (Anicca)
A group of bhikkhus, after receiving their subject of meditation from the Buddha, went into the forest to practise meditation, but they made little progress. So, they returned to the Buddha to ask for another subject of meditation which would suit them better. On reflection, the Buddha found that those bhikkhus had developed meditation on impermanence during the time of Kassapa Buddha. So, he said, "Bhikkhus, all component things are impermanent."
法句经 Dhammapada 278
诸行是苦。
当以智慧知见这点时，
他就会对苦（即五蕴）感到厌倦。
All conditioned things are sorrowful. When one sees this in wisdom, then one becomes dispassionate towards the painful. This is the Path to Purity.
Meditation On Unsatisfactory (dukkha)
The story is the same as the story on anicca. Here the Buddha on reflection found that another group of bhikkhus had meditated on dukkha. So, he said, “Bhikkhus, all component things are dukkha."
法句经 Dhammapada 279
诸法无我。
当以智慧知见这点时，
他就会对苦（即五蕴）感到厌倦。
这即是朝向清净之道。
（注：在此，智慧是指观智。诸行是指一切有为法。诸法则包括一切有为法、概念法与无为法，即涅槃。于此，不能说“诸法无常”或“诸法是苦”，因为概念法与无为法都不是“无常”，也不是“苦”的。）
All states (dhamma) are without self. When one sees this in wisdom, then one becomes dispassionate towards the painful. This is the Path to Purity.
Meditation On Insubstantial (anatta)
The story is the same as the story on anicca and dukkha. Here the Buddha on reflection found that another group of bhikkhus had meditated on insubstantiality or non-self (anatta). So, he said, “Bhikkhus, all component things are insubstantial, they are not subject to one’s control."
法句经 Dhammapada 280
懒人当勤时不努力，
虽年青力壮却怠惰，
意志薄弱及心散乱，
无法以慧体证道智。
Who strives not when he should strives, who though young and strong, is given to idleness, who is loose in his purpose and thoughts, and who is lazy - that idler never finds the way to wisdom
BE VIGILIANT AND DO NOT BE IDLE
Once a group of young men were admitted into the Order by the Buddha in Sāvatthi. After receiving a subject of meditation from the Buddha, all the new bhikkhus, except one, went to the forest to practise meditation. They practised zealously and vigilantly so that in due course all of them attained Arahanthood. Then they returned to the monastery to pay homage to the Buddha. Bhikkhu Tissa who stayed behind did not try hard and therefore achieved nothing.
When Tissa found that the other bhikkhus were so much superior to him, he regretted that he had wasted his time. So he resolved to practise meditation throughout the night. As he was walking in meditation on that night, he slipped and broke a thigh bone. Other bhikkhus hearing his cry went to help him. On hearing about the above incident the Buddha said,"Bhikkhus, one who does not strive when he should be striving but idle away his time will not attain mental absorption (jhāna) and purity."
法句经 Dhammapada 281
慎言、摄心、亦不以身造恶。
且让他清净此三业，
及赢获圣者觉悟之道。
Watchful of speech, well restrained in mind, let him do no evil with the body; let him purify these three ways of action, and attain the Path made known by the Sages
GUARD YOUR THOUGHT WORD AND DEED
Once, when Venerable Mahā Moggallāna was coming down a hill with Venerable Lakkhana he saw a miserable, ever-hungry spirit (peta), with the head of a pig and the body of a human being. On seeing the peta, Venerable Mahā Moggallāna smiled in order to indicate he had seen this particular peta.
Back at the monastery, when questioned by Venerable Lakkhana as to why he smiled, Venerable Mahā Moggallāna, said he saw a miserable, ever-hungry pig headed and human bodied peta with its mouth swarming with maggots. The Buddha added that he himself had seen that very peta soon after his attainment of Buddha-hood. Then the Buddha proceeded to relate the story about the peta.
During the time of a previous Buddha, this particular peta was a bhikkhu who often expounded the Dhamma. On one occasion, he came to a monastery where two bhikkhus were staying together.
After staying with those two for some time, he found that the people liked his way of expounding the Dhamma. Then he thought it would be even better if he could make the other two bhikkhus leave the place and have the monastery all to himself. Thus, he tried to set one against the other. The two bhikkhus quarrelled and left the monastery. On account of this evil deed, that bhikkhu had to suffering for a long period after his death. In his present existence, he was suffering as a pig peta.
Then the Buddha exhorted, "A bhikkhu should be calm and well-restrained in thought, word and deed."
法句经 Dhammapada 282
智慧生于禅修之中，
无禅修智慧即退失；
知晓此二得失之道，
且实践以令慧增长。
Verily, from meditation arises wisdom. Without meditation wisdom wanes. Knowing this twofold path of gain and loss, let one so conduct oneself that wisdom may increase.
KNOWLEDGE WITHOUT REALISATION IS USELESS
Potthila was a senior bhikkhu who knew the Dhamma well; and he taught the Dhamma to a large number of bhikkhus. Because of his knowledge he was also very conceited. The Buddha knew his weakness and wanted him to mend his ways and put him on the right path. So, whenever Potthila came to pay homage, the Buddha would address him as 'Useless Potthila'. When Potthila heard these remarks, he pondered over those words of the Buddha and came to realize that the Buddha had made those unkind remarks because he had not made any serious effort to practise meditation and had not attained Sainthood or even any level of mental absorption (jhana), in spite of his vast knowledge of the Dhamma.
Thus, without telling anyone Venerable Potthila left for a monastery far away in Savatthi where were many bhikkhus. First, he went to the most senior bhikkhu and humbly requested him to be his mentor; but the Thera, wishing to humble him, asked him to go to the next senior bhikkhu, who in his turn sent him on to the next. In this way, he was sent from one to the other until he came to a young arahant samanera. The young samanera accepted him as a pupil only after ascertaining that Potthila would obediently follow his instructions. As instructed by the samanera, Thera Potthila kept his mind firmly fixed on the true nature of the body; he was very ardent and vigilant in his meditation.
The Buddha saw Potthila in his vision and through supernormal power sent forth his radiance and exhorted him to be steadfast and ardent in his quest for higher spiritual achievement. Soon after, Venerable Pothila attained Arahanthood.
法句经 Dhammapada 283
诸比丘，且砍掉（欲）林而非真树；
怖畏自欲林而生。
砍掉欲林与欲丛，
以达到无（欲）林。
Cut down the forest (of the passions), but not real trees. From the forest (of the passions) springs fear. Cutting down both forest and brushwood (of the passions), be forest-less (having eradicated all passions by means of the four Paths, be passionless), O Bhikkhus!
法句经 Dhammapada 284
只要男子对女子的情欲还有些少未断除，他的心即还是受到束缚，
如同小牛离不开母牛。
For as long as the slightest brushwood (of the passions) of man towards women is not cut down, so long as the mind is in bondage, like the milch calf to its mother-cow.
THE OLD MONKS AND THE OLD WOMAN
Once, in Sāvatthi, there were five friends who became bhikkhus only in their old age. These five bhikkhus were in the habit of going together to their old homes for alms-food. Of their former wives, one lady in particular, was a good cook and she looked after them very well. Thus, the five bhikkhus went mostly to her house. But one day, she fell ill and died suddenly. The old bhikkhus felt their loss very deeply and together they cried praising her virtues and lamenting their loss.
The Buddha admonished them, "Bhikkhus! You all are feeling pain and sorrow because you are not free from greed, hatred, and ignorance (raga, dosa, moha), which are like a great forest. Cut down this forest and you will be freed from these impurities."
法句经 Dhammapada 285
且断除自己的贪，如以手拔掉秋莲。
善逝已说示涅槃，且培育寂静之道。
（注：善逝也是佛陀的名称。）
Cut off your affection, as though it were an autumn lily, with the hand. Cultivate the very path of peace. Nibbana has been expounded by the Auspicious One
MEDITATION ON A LOTUS FLOWER
Once, a young son of a goldsmith was admitted into the Order by Venerable Sariputta. After receiving ‘Impurity of the Body’ as the subject of meditation from Venerable Sariputta, he left for the forest and practised meditation there. He did not make any progress. So he returned twice to Venerable Sariputta for further instructions. Still, he made no progress. So Venerable Sariputta took the young bhikkhu to see the Buddha.
The Buddha knew that the young bhikkhu was the son of a goldsmith, he had been born in the family of goldsmiths during several past existences. Therefore the Buddha changed the subject of meditation for the young bhikkhu. Instead of loathsomeness, he was directed to meditate on pleasantness. With his supernormal power, the Buddha created a beautiful lotus flower and told the young bhikkhu to stick it on the mound of sand just outside the monastery.
The young bhikkhu, concentrating on the big, beautiful, fragrant lotus flower, was able to get rid of the hindrances. He was filled with delightful satisfaction (piti), and gradually he progressed until he reached as far as the fourth level of mental absorption (jhana).
The Buddha saw him from his room and with his supernormal power made the flower wither instantly. Seeing the flower wither and change its colour, the bhikkhu perceived the impermanent nature of the flower and of all other conditioned things. That led to the realization of the impermanence, unsatisfactoriness and the insubstantiality of all conditioned things. At that instant, the Buddha sent forth his radiance and exhorted the young bhikkhu to get rid of craving (tanha).
Reflecting mindfully on the exhortation he attained Arahanthood.
法句经 Dhammapada 286
愚人心想：“雨季时我住在这里，冬天和夏天时我也住在这里。”
却觉察不到（就快要死的）危险。
Here will I live in the rainy season; here will I live in the cold season and the hot season, so imagines the fool, not realising the danger (of approaching death).
A WEALTHY MERCHANT IMPENDING DEATH
Once, Mahādhana, a merchant from Benares came to Sāvatthi during a festival to sell his textiles and other merchandise. When he reached the river bank near Sāvatthi, he could not cross the river as it was flooded. He was held up for seven days by the flood. By that time, the festival was over.
Since he did not want to return to Benares with his merchandise, he decided to spend some time in Sāvatthi to sell off his goods. One day, the Buddha while going on an alms-round saw the merchant and he smiled. Ānanda questioned the Buddha on why he smiled and the Buddha replied, "Ānanda, do you see that merchant? He is thinking that he would stay here and sell his goods. He is not aware that the end of his life is very near. What should be done, should be done today. To live just one night, mindful, energetic and not disturbed by moral defilements, is to have had a well-spent life."
On the instruction of the Buddha, Ānanda advised Mahādhana to practise mindfulness instead of being negligent. On learning about his impending death, Mahādhana was alarmed and frightened. So, for seven days, he invited the Buddha and other bhikkhus for alms-food and requested the Enlightened One to expound the Dhamma to help him to gain freedom from saṁsāra.
After listening to the sermons given by the Buddha, Mahādhana attained the first stage of Sainthood.
Upon his death, he was reborn in the Tusita deva world.
法句经 Dhammapada 287
宠爱孩子与家畜者，其心执着于欲乐。
他被死神捉走，如洪水冲掉沉睡中之村。
The man who dotes on his children and his herds of cattle, whose mind longs for and is attached to sensual pleasures, is carried away by Death even as a sleeping village is swept away by a great flood.
DEATH COMES TO ALL BEINGS
Kisā Gotami had come to the Buddha as she was stricken with grief due to the death of her only son.
The Buddha said, "Kisā Gotami, do you think you are the only one who has lost a son. Death comes to all beings. Before their desires are satiated Death takes them away." She was consoled by the Buddha’s advice.
The Buddha said, "Kisā Gotami, do you think you are the only one who has lost a son. Death comes to all beings. Before their desires are satiated Death takes them away." She was consoled by the Buddha’s advice.
法句经 Dhammapada 288
儿子、父母或亲戚都不能保护被死神捕捉之人。的确无亲族能给予保护。
There are no sons for one’s protection, neither father not even kinsmen; for one who is overcome by death no protection is to be found among kinsmen.
法句经 Dhammapada 289
明了这一点，持守戒律的智者应迅速地清除趣向涅槃之道的阻碍。
Realising this fact, let the virtuous and wise person swiftly clear the way that leads to Nibbāna.
SONS AND DAUGHTERS ARE NO REFUGE
As Paṭācārā had lost her husband and her two sons, as well as her parents and only brother almost at the same time, she was driven to near insanity. When she approached the Buddha, he consoled her, "Paṭācārā, sons and daughters cannot look after you. Even if they are alive, they don’t exist for you. The wise observes morality (sīla) and clears the obstacles to the Path leading to Nibbana." Paṭācārā managed to overcome her sorrows through the comforting words of the Buddha.
法句经 Dhammapada 290
若舍弃小乐会获得大乐，
预见大乐的智者应当舍弃小乐。
If by giving up a lesser happiness, one may behold a greater one, let the wise man gives up the lesser happiness in consideration of the greater happiness.
THE POWER OF THE RATANA SUTTA
Once, a famine broke out in Vesali. It began with a serious drought. There was almost a total failure of crops and many people died of starvation, followed by an epidemic of diseases. People could hardly cope with the disposal of the corpses. The stench of the death was everywhere and it attracted evil spirits.
In their grief and sorrow, the people of Vesali tried to seek help from various sources but finally they decided to seek help from Buddha. So a mission headed by Mahāli, the Licchavi prince, requested King Bimbisāra to invite the Buddha to pay a visit to Vesali and help them in their distress. Instead the King directed them to personally go and extend the invitation. The Buddha knew that this visit would be beneficial to many people, so he consented to go to Vesali.
The Buddha set out for Vesali with a large retinue of bhikkhus. As soon as the Buddha reached Vesali, heavy rains fell in torrents, thus cleansing the city. The Buddha was put up in a specially prepared rest house. Sakka, king of he devas, came with his followers to pay homage to the Buddha, and the evil spirits fled. That same evening the Buddha delivered the Ratana Sutta and requested Venerable Ānanda to recite the same sutta while going round the city. Venerable Ānanda did as he was told and as the protective verses (parittas) were being recited, many of those who were sick recovered. The Buddha delivered the same Sutta for seven consecutive days. At the end of the seven days, everything was back to normal in Vesali. Heavy rains cleansed the city of the pollution.
The Licchavi princes and the people of Vesali were very much relieved and were overjoyed. They were also very grateful to the Buddha.
法句经 Dhammapada 291
为求自己的快乐，
而令他人痛苦者，
他受到怨恨束缚，
而无法解脱怨恨。
He who seeks his own happiness by inflicting pain on others, being entangled by bonds of enmity, cannot be free from enmity.
HATRED IS ONLY APPEASED BY LOVE
Once, there lived a woman in a village near Sāvatthi. She kept a hen and every time it laid an egg, the woman would eat it up. The hen was very angry and made a vow to have vengeance on the woman. As a result, she was reborn as a cat and the woman was reborn as a hen in the same house.
The cat ate up the eggs of the hen. In their next existence the hen became a leopard and the cat became a deer. The leopard ate up the deer as well as its offspring. Thus, the feud continued for several existences. At the time of the Buddha, one of them was born as a woman and the other as an ogress.
The cat ate up the eggs of the hen. In their next existence the hen became a leopard and the cat became a deer. The leopard ate up the deer as well as its offspring. Thus, the feud continued for several existences. At the time of the Buddha, one of them was born as a woman and the other as an ogress.
On one occasion, the woman was returning from the house of her parents to her own house near Sāvatthi. Her husband and her young son were also with her. While they were resting near a pond at the roadside, her husband went to have a bath in the pond. At that moment the woman saw the ogress and recognized her as her old enemy. Taking her child she fled from the ogress straight to the Jetavana monastery where the Buddha was expounding the Dhamma and put her child at the feet of the Buddha. The ogress who was in hot pursuit of the woman also came to the door of the monastery. Summoning the ogress to his presence, the Buddha admonished both of them for their long bitter feud, “If you two had not come to me today, your enmity would have continued endlessly.
Enmity cannot be appeased by enmity; it can only be appeased by loving-kindness." Reflecting on the admonition, both realised the futility of their hatred, both admitted their mistakes and resolved not to continue with their senseless feud.
法句经 Dhammapada 292
若人该做的事不做，
却做了不该做的事，
又骄慢与自我放纵，
他的烦恼即会增长。
What should have been done is left undone, what should not have been done is done. For those who are conceited and heedless the corruptions (defilements) increase.
法句经 Dhammapada 293
若人常勤修身至念， 不做不该做的事，
又常做该做的事， 及具有正念与明觉，
其烦恼将会止息。
（注：该做的事是指勤修戒定慧。）
Those who always earnestly practise mindfulness of the body, who follow not what should not be done, and constantly do what should be done, for those mindful and reflective ones the corruptions come to an end.
MONKS WHO DECORATED THEIR SLIPPERS
Once some bhikkhus who were staying in Bhaddiya, were only interested in making and wearing ornamental slippers. Thus they neglected their spiritual development. When the matter was reported to the Buddha, he admonished the wayward bhikkhus, “My sons, you have entered the Holy Order for the sake of attaining perfection. Yet, you are now striving hard only in making slippers and decorating them.” After the admonition by the Buddha, the bhikkhus changed their behaviour and strove diligently for their emancipation
法句经 Dhammapada 294
在杀掉母亲（即渴爱）、父亲（即我慢）与两位刹帝利王（即常见与断见）、及摧毁了国家（即六根与六所缘）和她的众臣（即执取）之后， 婆罗门（即阿罗汉）得以解脱苦。
Having killed mother (craving) and father (conceit) and two warrior kings (views based on eternalism and nihilism), and having destroy a country (sense-avenues and sense-objects) together with its revenue officer (attachment), ungrieving goes the Brāhmana (Arahant).
法句经 Dhammapada 295
在杀掉母亲、父亲与两位婆罗门王、
及消灭了有疑如虎的五盖之后，
婆罗门（即阿罗汉）得以解脱苦。
Having killed mother and father and two brahmin kings, and having destroyed the perilous path (hindrances), ungrieving goes the Brahmana.
LAKUNTAKA BHADDIYA KILLED HIS ‘PARENTS’
On one occasion, some visiting bhikkhus came to pay homage to the Buddha at the Jetavana monastery. While they were with the Buddha, Venerable Lakuntaka Bhaddiya happened to pass by not far from them. The Buddha told them "Bhikkhus, look at that monk. He killed both his father and his mother, and having killed his parents he goes about without any remorsefulness." The bhikkhus could not understand the statement made by the Buddha because they knew that the monk had committed no such crime. So, they entreated the Buddha to make it clear to them.
In the above statement, the Buddha was referring to an Arahant, who has eradicated craving, conceit, wrong beliefs, and attachment to sense bases and sense objects. The Buddha made the statement by means of metaphors. Thus, the terms 'mother' and 'father' are used to indicate craving and conceit respectively. The Eternity-belief (Sāssata ditthi) and Annihilation-belief (Uccheda ditthi) are likened to two kings, attachment is likened to a revenue officer who collect income tax and the sense bases and sense objects are likened to a kingdom.
法句经 Dhammapada 296
乔达摩的弟子们心常醒觉，
不论昼夜皆常念佛（的功德）。
Verse 296:
Fully alert and ever vigilant are the disciples Gotama Buddha, who by day and by night always contemplate of the qualities of the Buddha.
法句经 Dhammapada 297
乔达摩的弟子们心常醒觉，
不论昼夜皆常念法（的功德）。
Verse 297:
Fully alert and ever vigilant are the disciples Gotama Buddha, who by day and by night always contemplate of the qualities of the Dhamma.
法句经 Dhammapada 298
乔达摩的弟子们心常醒觉，
不论昼夜皆常念僧（的功德）。
Verse 298:
Fully alert and ever vigilant are the disciples Gotama Buddha, who by day and by night always contemplate of the qualities of the Sangha.
法句经 Dhammapada 299
乔达摩的弟子们心常醒觉，
不论昼夜皆常念身（不净）。
Verse 299:
Fully alert and ever vigilant are disciples of Gotama Buddha, who by day and by night always contemplate of the loathsomeness parts of the body.
法句经 Dhammapada 300
乔达摩的弟子们心常醒觉，
不论昼夜皆乐于悲（即无害）。
Verse 300:
Fully alert and ever vigilant are the disciples of Gotama Buddha, whose mind by day and by night always takes delight in harmlessness.
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