Dhammapada 101 - 200
法句经 Dhammapada 101
一首有意义及听后心得平静的偈，
好过千首无意义、与证悟涅槃无关的偈。
好过千首无意义、与证悟涅槃无关的偈。
Better than a thousand verses, comprising useless words, is one beneficial single verse, by hearing which one is calmed.
The fastest way to attain Arahanthood
A group of merchants went out to sea in a boat; their boat was wrecked at sea and all, except one, died. The only survivor got hold of a plank and eventually came to land at the port of Suppāraka. As he was naked, he tied the plank to his body, got hold of a bowl, and sat in a place where people could see him. Passers-by gave him food; some took him for a holy man and paid respects to him. Some brought clothes for him to wear but he refused, fearing that by wearing clothes, people would give him less respect. Besides, because some said that he was an arahant, he mistakenly came to think that he really was one. Thus, because he was a man of wrong views who was wearing a piece of wood as his clothing, he came to be known as Bāhiya Dārucīriya.
At about this time, Mahā Brahma, who had been his friend in one of his previous existences, saw him going astray and felt that it was his duty to put Bāhiya on the right path. So, Mahā Brahma came to him in the night and said to him "Bāhiya, you are not an arahant yet, and what is more, you do not have the qualities that make one an arahant." Bāhiya looked up at Mahā Brahma and said, "Yes, I must admit that I am not an arahant, as you have said. I now realize that I have done a great wrong.
But is there anyone else in this world now who is an arahant?" Mahā Brahma then told him that there lived in Sāvatthi Gotama Buddha, an arahant, who was perfectly self-enlightened.
Bāhiya, realizing the enormity of his guilt, felt very much distressed and ran all the way to Sāvatthi. Bāhiya found the Buddha going on an alms-round with other bhikkhus and respectfully followed him.
He pleaded with the Buddha to teach him the Dhamma, but the Buddha replied that since they were on an alms-round it was not yet time for a religious discourse. And again, Bāhiya pleaded, "Venerable Sir, one cannot know the danger to your life or to my life, so please talk to me about the Dhamma."
The Buddha knew that Bāhiya mental faculties were not yet ready to completely realise the Dhamma. The Buddha also knew that Bāhiya’s mind was not receptive at that time because he had just made the long journey and also because he was overwhelmed with joy at seeing him. The Buddha did not want to expound the Dhamma immediately but wanted him to calm down to enable him to absorb the Dhamma properly. Still, Bāhiya persistently pleaded. So, while standing on the road, the Buddha said to Bāhiya, "Bāhiya, when you see an object, be conscious of just the visible object; when you hear a sound, be conscious of just the sound; when you smell or taste or touch something, be conscious of just the smell, the taste or the touch; and when you think of anything, be conscious of just the mind-object."
Bāhiya did as he was told and because of his deep concentration, the accumulated kammic force of his past good deed became dominant and he attained Arahanthood. He asked permission from the Buddha to join the Order. The Buddha told him to get the robes, the bowl and other requisites of a bhikkhu. On his way to get them, he was attacked by an animal and he died. When the Buddha and the other bhikkhus came out after having had their meal, they found Bāhiya lying dead on the road.
As instructed by the Buddha, the bhikkhus cremated the body of Bāhiya and had his bones enshrined in a stupa.
Back at the Jetavana monastery, the Buddha told the bhikkhus that Bāhiya had realized Nibbana. He also told them that as far as speed was concerned in attaining Insight (abhiňňā), Bāhiya was the fastest, the best. The bhikkhus were puzzled by the statement made by the Buddha and they asked him how and when Bāhiya became an arahant. To this, the Buddha replied, "Bāhiya attained arahantship while he listened to my instructions given to him on the road when we were on the alms-round." The bhikkhus wondered how one could attain arahantship after listening to just a few sentences of the Dhamma. So, the Buddha told them that the number of words or the length of a speech did not matter if it was beneficial to someone.
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法句经 Dhammapada 102.
背诵一首有意义及听后心得平静的偈，
好过背诵百首无意义、与证悟涅槃无关的偈。
好过背诵百首无意义、与证悟涅槃无关的偈。
Should one recite a hundred verses, comprising useless words, better is one single world of the Dhamma, by hearing which one is pacified.
法句经 Dhammapada 103.
即使人们在战场上战胜千人千次，
然而，能战胜自己的人，
才是真正的至上胜利者。
然而，能战胜自己的人，
才是真正的至上胜利者。
Though one should conquer a million men in the battlefield, yet he, indeed, is the noblest victor who has conquered himself.
The rich girl who married a thief
Kunḍala Kesi was the daughter of a rich man from Rājagaha. She had led a very secluded life; but one day, she happened to see a thief being led out to be killed. She immediately fell in love with him; she refused to eat and preferred to die unless she could have him.
Her parents had to bribe the king’s officer to secured his freedom and they married her off to him.
Although she loved her husband very dearly, her husband being a thief, was only attracted to her property and her jewels. One day, he coaxed her to put on all her jewellery and led her to a mountain saying that he wanted to make some offerings to the guardian spirit of the mountain for saving his life when he was in danger. Kunḍala kesi went along with her husband, but when they reached their destination, the thief revealed that he intended to kill her and take her jewels. She pleaded with him to take her jewels, but to spare her life, but it was of no avail. She then realized that if she did not get rid of her husband, there would be no way of escape for her. She felt she must be cautious and crafty. So she said to her husband that as they would be together only for a few moments more, she wanted to pay respect to him for the last time. So saying, and going round the man respectfully, she pushed him off the mountain from behind.
Although she loved her husband very dearly, her husband being a thief, was only attracted to her property and her jewels. One day, he coaxed her to put on all her jewellery and led her to a mountain saying that he wanted to make some offerings to the guardian spirit of the mountain for saving his life when he was in danger. Kunḍala kesi went along with her husband, but when they reached their destination, the thief revealed that he intended to kill her and take her jewels. She pleaded with him to take her jewels, but to spare her life, but it was of no avail. She then realized that if she did not get rid of her husband, there would be no way of escape for her. She felt she must be cautious and crafty. So she said to her husband that as they would be together only for a few moments more, she wanted to pay respect to him for the last time. So saying, and going round the man respectfully, she pushed him off the mountain from behind.
The deva dwelling at the top of the mountain who had witnessed the whole episode applauded the woman and commented, ‘Wisdom is not always confined to men; a woman, too, is wise, and shows it now and then.’
After this, she had no desire to return home. She left all her jewellery hanging on a tree, and went on her way, without any idea where she was going. She happened to come to a place of some Paribbājikas (female wandering ascetics) and she herself became a Paribbājikas. The Paribbājikas taught her all their skills in sophistry; being intelligent she mastered all of them within a short time.
Then her teachers told her to go out into the world and if she should find somebody who could answer all her questions, to become a pupil to him. Kunḍala kesi went throughout the length and breadth of the country, openly challenging everyone else to compete with her. She met many famous men, but none could answer all her questions.
On one occasion, she came to Sāvatthi. Before entering the city for alms-food she made a mound of sand and stuck a branch of a tree on it, her usual sign of invitation to all others to take up her challenge. Thera Sāriputta took up her challenge. Kunḍala kesi asked him a thousand questions and Thera Sāriputta answered them all. When his turn came, he asked her just this, "What is the one? (ekam nama kim)." Kunḍala kesi could not answer, so she asked Thera Sāriputta to teach her the answer to the question. Thera Sāriputta replied that she should first become a bhikkhuni; so she became a bhikkhuni, by the name of Theri Kunḍala kesi. Within a few days, she became an arahant.
Soon after this, the bhikkhus asked the Buddha, "Could it be possible for Bhikkhuni Kunḍala kesi to become an arahant after listening to the Dhamma only a little?" The Buddha replied, ‘Bhikkhus, don’t judge the Dhamma as ‘little’ or ‘much’. One sentence of the Dhamma is better than a hundred sentences that are meaningless
Soon after this, the bhikkhus asked the Buddha, "Could it be possible for Bhikkhuni Kunḍala kesi to become an arahant after listening to the Dhamma only a little?" The Buddha replied, ‘Bhikkhus, don’t judge the Dhamma as ‘little’ or ‘much’. One sentence of the Dhamma is better than a hundred sentences that are meaningless
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法句经 Dhammapada 104.
战胜自己的确远胜于战胜他人。
法句经 Dhammapada 105.
天神、干达婆、魔王与梵天，
都赢不过已制伏自己者的胜利。
都赢不过已制伏自己者的胜利。
Self-conquest is, indeed, far greater than the conquest of all other folk; neither a god nor a gandhabba*, nor Mara, nor Brahma, can win back the victory of such a person who is self-subdued and ever lives in restraint.
Gain and loss in gambling
On one occasion, a brahmin by the name of Anatthapucchaka came to the Buddha and said to him, "Venerable Sir, I think that you know only the practices that are beneficial and not the practices that are unbeneficial." To him, the Buddha answered that he also knew the practices which were unbeneficial and harmful. Then the Buddha enumerated six practices which cause dissipation of wealth; they are: (1) sleeping until the sun has arisen, (2) habitual idleness, (3) cruelty, (4) indulgence in intoxicants which causes drunkenness and negligence, (5) sauntering alone in streets at suspicious hours, and (6) sexual misconduct.
Further, the Buddha asked the brahmin how he earned his living, and the brahmin replied that he earned his living by playing dice, i.e., by gambling. Next, the Buddha asked him whether he won or lost. When the brahmin answered that he sometimes lost and sometimes won, the Buddha said to him,"To win in a game of dice is nothing compared to a victory over moral defilements."
* A class of beings who are supposed to be heavenly musician
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法句经 Dhammapada 106
虽人月复一月布施千个钱币（给普通人）长达百年，然而，向一位有修行的人顶礼一刹那，却胜过百年的布施（给普通人）。
（注：钱在此可以是铜、银或金的。有修行的人是指修习观禅的比丘。）
（注：钱在此可以是铜、银或金的。有修行的人是指修习观禅的比丘。）
Through month after month, with a thousand sacrifices, one should make an offering for a hundred years, yet, if, only for a moment, one should honour (a Saint) who has perfected himself, - that honour is, indeed, better than a century of sacrifice.
The way to the Brahma world
On one occasion, Thera Sāriputta asked his uncle, a brahmin, whether he was doing any meritorious deeds. The brahmin answered that he was making offerings every month to the naked ascetics, hoping to get to the Brahma world in his next existence. Thera Sāriputta then explained to him that his teachers (the naked ascetics) did not know the way to the Brahma world. So saying, he took his uncle to the Buddha, and requested the Buddha to expound the Dhamma, which would surely take one to the Brahma world.
The Buddha said to the brahmin, "An offering of a spoonful of alms-food to a genuinely holy man would be much better than your offerings to others who are not worthy of honour."
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法句经 Dhammapada 107.
虽人在林中拜祭圣火百年，
然而，向一位有修行的人顶礼一刹那，
却胜过拜祭圣火百年。
然而，向一位有修行的人顶礼一刹那，
却胜过拜祭圣火百年。
Though for a century a man should tend the (sacred) fire in the forest, yet, if, only for a moment, he should honour (a Saint) who has perfected himself, - that honour is, indeed, better than a century of fire-sacrifice
On one occasion, Thera Sāriputta asked his nephew, a brahmin, whether he was doing any meritorious deeds. His nephew answered that he had been sacrificing a goat in fire-worship every month, hoping to get to the Brahma world in his next existence. Thera Sāriputta then explained to him that his teachers had given him false hopes and that they themselves did not know the way to the Brahma world.
Then he took his nephew, the young brahmin, to the Buddha. There, the Buddha taught him the Dhamma that would lead one to the Brahma world and said to the brahmin, "Young brahmin, paying homage to the holy men for a moment would be far better than making sacrifices in fire-worship for a hundred years."
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法句经 Dhammapada 108.
虽人整年作了许多大小布施，
然而这一切布施却比不上向行正道的圣者顶礼的福业的四分之一。
然而这一切布施却比不上向行正道的圣者顶礼的福业的四分之一。
In this world whatever gift or alms a person seeking merit should offer for a year, all that is not worth a single quarter of the reverence towards the Upright which is excellent
The brahmin who sacrificed animals
On one occasion Thera Sāriputta asked his friend, a brahmin, whether he was doing any meritorious deeds and he replied that he had been making sacrificial offerings on a big scale, hoping to get to the Brahma world in his next existence. Thera Sāriputta told him that his teachers had given him false hopes and that they themselves did not know the way to the Brahma world. Then he took his friend to the Buddha, who showed him the way to the Brahma world. To the friend of Thera Sāriputta, the Buddha said, "Brahmin, paying respect the Noble Ones (Ariyās) only for a moment is better than making sacrificial offerings, great and small, throughout the year."
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法句经 Dhammapada 109.
时常尊敬长辈及具德者之人的四种利益会增长，即：
寿命、美貌、
快乐与力量。
寿命、美貌、
快乐与力量。
How the Buddha protected a child (Ayu Waddhana)
Once, there were two hermits who lived together practising religious austerities for forty eight years.
Later, one of the two left the hermit life and got married. After a son was born, the family visited the old hermit and paid obeisance to him. To the parents the hermit said, "May you live long," but he said nothing to the child. The parents were puzzled and asked the hermit the reason for his silence. The hermit told them that the child would live only seven more days and that he did not know how to prevent his death, but Gotama Buddha might know how to do it.
Later, one of the two left the hermit life and got married. After a son was born, the family visited the old hermit and paid obeisance to him. To the parents the hermit said, "May you live long," but he said nothing to the child. The parents were puzzled and asked the hermit the reason for his silence. The hermit told them that the child would live only seven more days and that he did not know how to prevent his death, but Gotama Buddha might know how to do it.
So the parents took the child to the Buddha; when they paid obeisance to the Buddha, he also said, "May you live long" to the parents only and not to the child. The Buddha also knew the impending death of the child. To prevent his death, the parents were told to build a pavilion at the entrance to the house, and put the child on a couch in the pavilion. Then some bhikkhus were sent there to recite the parittās* for seven days. On the seventh day the Buddha himself came to that pavilion; the devas from all over the universe also came. At that time, an evil spirit was at the entrance, waiting for a chance to attack the child. But as more powerful devas arrived the demon had to step back and make room for them so that he had to stay at a place very far away from the child. That whole night, recitation of parittas continued, thus protecting the child. The next day, the child was taken up from the couch and made to pay obeisance to the Buddha. This time, the Buddha said, "May you live long" to the child. When asked how long the child would live, the Buddha replied that he would live up to one hundred and twenty years. So the child was named Ayu Waddhana.
When the child grew up, he went about the country with his friends and fellow devotees. One day, they came to the Jetavana monastery, and the bhikkhus, recognizing him, asked the Buddha, "For living beings, is there any means of gaining longevity?" To this question the Buddha answered, "By respecting and honouring the elders and those who are wise and virtuous, one would gain not only longevity, but also beauty, happiness and strength."
*Parittas: religious stanzas that are usually recited for protection against harmful influences.
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法句经 Dhammapada 110
有德及有禅修的一天，
好过无德与不能自制诸根的百年生命。
好过无德与不能自制诸根的百年生命。
Though one should live a hundred years, immoral and uncontrolled, yet better, indeed, is a single day’s life of one who is moral and meditative.
The miracle of a young novice monk (Samkicca)
On one occasion, thirty bhikkhus each took a subject of meditation from the Buddha and left for a large village, a long distance away from Sāvatthi. At that time, a group of robbers were staying in a thick jungle, and they wanted to make an offering of human flesh and blood to the guardian spirits of the forest. So they came to the village monastery and demanded that one of the bhikkhus be given up to them for sacrifice to the guardian spirits. From the eldest to the youngest, each one of the bhikkhus volunteered to go. Among the bhikkhus was a young samanera by the name of Samkicca, who was sent along with them by Thera Sāriputta. Although this samanera was very young, because of perseverance in his past lives, had already attained arahantship. Samkicca said that Thera Sāriputta, his teacher, knowing this danger in advance, had purposely sent him to accompany the bhikkhus, and that he should be the one to go with the robbers. So saying, he went along with the robbers. The bhikkhus felt very bad for having let the young samanera go but because they had confidence in the wisdom of Sāriputta they agreed to let him go.
The robbers made preparations for the sacrifice; when everything was ready, their leader came to the sāmanera, who was then seated, with his mind fixed on jhana concentration. The leader of the robbers lifted his sword and struck hard at the young samanera, but the blade of the sword curled up without cutting the flesh. He straightened up the blade and struck again; this time, it bent upwards right up to the hilt without harming the samanera. Seeing this strange happening, the leader of the robbers dropped his sword, knelt at the feet of the samanera and asked his pardon. All the other robbers were amazed and terror-stricken; they repented and asked permission from Samkicca to become bhikkhus.
He complied with their request.
The young samanera accompanied by the new bhikkhus returned to the village monastery and the other bhikkhus felt very much relieved and happy on seeing him. Then Samkicca and the new bhikkhus continued on their way to pay respect to Thera Sariputta, his teacher, at the Jetavana monastery.
After seeing Thera Sāriputta they went to pay homage to the Buddha. When told what had happened, the Buddha said, "Bhikkhus, if you rob or steal and commit all sorts of evil deeds, your life would be meaningless, even if you were to live a hundred years. Living a virtuous life even for a single day is much better than a hundred years of a life of depravity.
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法句经 Dhammapada 111
禅修智者的一天，
好过不能自制诸根之愚人的百年生命。
好过不能自制诸根之愚人的百年生命。
Though one should live a hundred years without wisdom and control, yet better, indeed, is a single day’s life of one who is wise and meditative.
Venerable Kondaňňa and the robbers
Thera Kondaňňa, after taking a subject of meditation from the Buddha, went into the jungle to practise meditation and there attained arahantship. Coming back to pay homage to the Buddha, he stopped on the way because he was very tired. He sat on a large stone-slab, his mind fixed in jhāna concentration. At that moment a group of robbers after looting a large village came to the place where the thera was. Taking him for a tree stump they put their bundles of loot all over and around the body of the thera. When day broke they realized that what they took to be a tree stump was, in fact, a living being. Then again, they thought it was an ogre and ran away in fright.
The thera revealed to them that he was only a bhikkhu and not an ogre and told them not to get frightened. The robbers were awed by his words, and asked his pardon for mistaken him to be a tree stump. Soon afterwards, all the robbers requested the thera to admit them into the Order.
The thera accompanied by the new bhikkhus went to the Buddha and told him all that had happened.
To them the Buddha said, "To live for a hundred years in ignorance, doing foolish things, is meaningless. Now that you have seen the Truth and have become wise, your life of one day as wise men are much more worthwhile."
The new bhikkhus practised what they were taught and strove diligently to work for their spiritual development.
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Dhammapada 112.
法句经
精进于禅修者的一天，
好过怠惰之人的百年生命。
精进于禅修者的一天，
好过怠惰之人的百年生命。
Though one should live a hundred years idle and inactive, yet better, indeed, is a single day’s life of one who makes an intense effort.
Attaining sainthood while attempting suicide.
Once a bhikkhu was not feeling happy with the life of a bhikkhu since he could not gain sainthood.
Once a bhikkhu was not feeling happy with the life of a bhikkhu since he could not gain sainthood.
At the same time he felt that it would be improper and humiliating for him to return to the life of a householder. So he thought it would be better to die. He put his hand into a pot where there was a snake but the snake did not bite him. This was because the good deeds he had done in his past lives protected him. On another occasion, Thera Sappadāsa took a razor to cut his throat; but as he placed the razor on his throat he reflected on the purity of his moral practices throughout his life as a bhikkhu and his whole body was suffused with delightful satisfaction (pīti) and bliss (sukha). Then detaching himself from pīti, he directed his mind to the development of Insight Knowledge and soon attained Arahanthood.
On arrival at the monastery, other bhikkhus asked him where he had been. When he told them about his intention to take his life, they asked him why he did not do so. He answered, "I originally intended to cut my throat with this knife, but I have now cut off all moral defilements with the knife of Insight Knowledge." The bhikkhus did not believe him; so they went to the Buddha and asked.
"Venerable Sir, this bhikkhu claims, that he has attained arahantship as he was putting the knife to his throat to kill himself. Is it possible to attain Arahantship at such critical moment?" To them the Buddha said, "Bhikkhus! Yes, it is possible; for one who is zealous and strenuous in the practice of Tranquillity and Insight Development. Arahanthood can be gained in an instant. As the bhikkhu walks in meditation, he can attain Arahanthood even before his raised foot touches the ground."
"Venerable Sir, this bhikkhu claims, that he has attained arahantship as he was putting the knife to his throat to kill himself. Is it possible to attain Arahantship at such critical moment?" To them the Buddha said, "Bhikkhus! Yes, it is possible; for one who is zealous and strenuous in the practice of Tranquillity and Insight Development. Arahanthood can be gained in an instant. As the bhikkhu walks in meditation, he can attain Arahanthood even before his raised foot touches the ground."
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法句经
Dhammapada 113
Dhammapada 113
知见五蕴生灭者的一天，
好过不能知见五蕴生灭者的百年生命。
好过不能知见五蕴生灭者的百年生命。
Though one should live a hundred years without comprehending how all things rise and pass away, yet better, indeed, is a single day’s life of one who comprehends how all things rise and pass away.
PAȚĀCĀRĀ IS BEREFT OF ALL HER FAMILY
Paṭācārā was the daughter of a rich man from Sāvatthi. She was very beautiful and was well guarded by her parents. But one day, she fell in love and eloped with a young male attendant of the family and went to live in a village far away from Sāvatthi. In due course she became pregnant and it was the customs for the lady to go back to their parents’ home to deliver. As the time for confinement drew near, on several occasions she asked permission from her husband to return to her parents in Sāvatthi, but her husband fearing that he would be beaten up by her parents, discouraged her from going back. So, one day, while her husband was away, she set out for the home of her parents alone.
Her husband on returning from work found her missing and managed to catch up with her. He pleaded with her to return with him, but she refused. Since the delivery time was due, she gave birth to a son near a bush. After the birth of her son, there was no need to return to her parents’ home, so she returned home with her husband.
Some time later, she became pregnant again and she made the same request as before and received the same answer. As the time for confinement drew near, she again set out for the home of her parents in Sāvatthi, taking her son with her. In the evening when her husband came home he found her gone and quickly chased after her and caught up with her on the way. But her time for delivery was coming on very fast and it was also raining heavily. The husband looked for a suitable place for her to deliver, and while he was clearing a little patch of land, he was bitten by a poisonous snake, and died on the spot. Paṭācārā while waiting for his return, gave birth to her second son. In the morning, she searched for her husband, but only found his dead body. Full of grief, and blaming herself for the death of her husband, she continued on her way to her parents.
Because it had rained incessantly the whole night before, the river was swollen so it was not possible for her to cross the river carrying both her sons. Leaving the elder boy on one bank of the river, she crossed the stream with her day-old son and left him on the other bank. She then came back for the elder boy. While she was still in the middle of the river, a large hawk hovered over the baby thinking it was piece of meat. She shouted to frighten away the bird, but it was all in vain; the child was carried away by the hawk. Meanwhile, the elder boy heard his mother shouting from the middle of the stream and thought she was calling out for him. He tried to go to his mother, but was carried away by the strong current. Thus, Paṭācārā lost her two sons as well as her husband.
So she wept and lamented loudly, "A son is carried away by a hawk, another son is carried away by the current, my husband is also dead, bitten by a poisonous snake!" She wandered on until she saw a man from Sāvatthi and she tearfully asked after her parents. The man replied that due to a violent storm in Sāvatthi the previous night, the house of her parents had fallen down and that both her parents together her only brother, had died, and had been cremated. On hearing this tragic news, Paṭācārā went stark mad. She did not even notice that her clothes had fallen off from her and that she was half-naked. She went about the streets, shouting out, ‘Woe is me! Woe is me!’
At this time the Buddha was giving a discourse at the Jetavana monastery, and he saw Paṭācārā at a distance; so he willed that she should come to the congregation. The crowd seeing her coming tried to stop her, saying "Don't let the mad woman come in." But the Buddha told them not to prevent her from coming in. When Paṭācārā came close enough, the Buddha told her to control her mind and to keep calm. As she became aware of herself, she realized that she did not have her skirt on and shamefully sat down. Someone in the crowd gave her a piece of cloth and she wrapped herself up in it. She then tearfully told the Buddha how she had lost her sons, her husband, her only brother and her parents.
The Buddha consoled her, "Paṭācārā, have no fear; you have now come to one who can protect you and can really guide you. Throughout this round of existences (saṁsāra), the amount of tears you have shed on account of the death of your sons, husbands, parents and brothers is voluminous; it is even more than the waters of the four oceans." Then the Buddha expounded to her the Anamatagga Sutta, which dealt with countless existences, and she felt relieved and calmed. The Buddha added that one should not worry too much about those who were gone, but that one should purify oneself and strive to realize Nibbāna. On hearing this discourse Paṭācārā realised the uncertainty and futility of existence and became established in the Path that leads to the attainment of liberation from saṁsāra.
Then, Paṭācārā became a bhikkhuni. One day, she was cleaning her feet with water from a water-pot.
As she poured the water for the first time, it flowed only a short distance and disappeared; then she poured for the second time and the water went a little farther, but the water she poured for the third time went the farthest. As she looked at the flow and the disappearance of water successively for three times, she came to perceive clearly the three stages in the life of beings. The Buddha seeing her through supernormal power from the Jetavana monastery sent forth his radiance and exhorted her "Paṭācārā, you are now on the right track, and you now have the true perception of the component things (khandhas) of life. One who does not perceive the impermanence, unsatisfactoriness and insubstantiality of the component things (aggregates) is useless, even if he were to live for a hundred years.’ Not long after, Paṭācārā attained Arahanthood.
As she poured the water for the first time, it flowed only a short distance and disappeared; then she poured for the second time and the water went a little farther, but the water she poured for the third time went the farthest. As she looked at the flow and the disappearance of water successively for three times, she came to perceive clearly the three stages in the life of beings. The Buddha seeing her through supernormal power from the Jetavana monastery sent forth his radiance and exhorted her "Paṭācārā, you are now on the right track, and you now have the true perception of the component things (khandhas) of life. One who does not perceive the impermanence, unsatisfactoriness and insubstantiality of the component things (aggregates) is useless, even if he were to live for a hundred years.’ Not long after, Paṭācārā attained Arahanthood.
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法句经 Dhammapada 114
知见不死道（涅槃）者的一天，
好过不能知见不死道者的百年生命。
好过不能知见不死道者的百年生命。
Though one should live a hundred years without perceiving the Deathless State, yet better indeed, is a single day’s life of one who perceive the Deathless State (Amataṁ padaṁ - the unconditioned state of Nibbāna, free from death, decay and death)
THE CURE FOR DEATH
Kisā Gotami was the daughter of a rich man from Sāvatthi. She was known as Kisā Gotami because of her slim body. Kisā Gotami was married to a rich young man and a son was born to them. The boy died when he was just a toddler and Kisā Gotami was stricken with grief. Carrying the dead body of her son, she went about asking for medicine that would restore her son to life. People began to think that she had gone mad. But a wise man seeing her pathetic condition, decided to sent her to the Buddha. So, he said to her, "The Buddha is the person you should approach, he has the medicine you want; go to him." Thus, she went to the Buddha and asked him to give her the medicine that would restore her dead son to life.
Kisā Gotami was the daughter of a rich man from Sāvatthi. She was known as Kisā Gotami because of her slim body. Kisā Gotami was married to a rich young man and a son was born to them. The boy died when he was just a toddler and Kisā Gotami was stricken with grief. Carrying the dead body of her son, she went about asking for medicine that would restore her son to life. People began to think that she had gone mad. But a wise man seeing her pathetic condition, decided to sent her to the Buddha. So, he said to her, "The Buddha is the person you should approach, he has the medicine you want; go to him." Thus, she went to the Buddha and asked him to give her the medicine that would restore her dead son to life.
The Buddha knowing her distracted mental condition, told her to get some mustard seeds from a house where there had been no death. Overjoyed at the prospect of having her son restored to life, Kisā Gotami went from house to house, with the request for some mustard seeds. Everyone was willing to help her, but she could not find a single house where death had not occurred. The people were only too willing to part with their mustard seeds, but they could not claim to have not lost a dear one in death. As the day dragged on, she realized that hers was not the only family that had faced death and that there were more people dead than living. As soon as she realized this, her attitude towards her dead son changed; she was no longer attached to the dead body of her son and she realised how simply the Buddha had taught her a most important lesson: that everything that is born must eventually die.
She buried her dead son and told the Buddha that she could find no family where death had not occurred. Then the Buddha said, "Gotami, you should not think that you are the only one who had lost a son. As you have now realized, death comes to all beings. Before their desires are satiated, death takes them away."
Perceiving the fleeting nature and impermanency of life, Kisā Gotami decided to renounce the worldly life. She then requested the Buddha to admit her to the Order of Bhikkhunis. Accordingly the Buddha sent her to the community of nuns and directed that she be admitted. Thus she was admitted as Bhikkhuni Kisā Gotami.
She was a very hardworking bhikkhuni and was always mindful and conscientious of her religious duties, and strove diligently for her spiritual development to purify her mind of all mental defilements.
One day, she light some oil lamps. Having lighted the oil lamps, she went and sat down a short distance away. Then she started to look at the flames. With her mind focused on the flames she noticed that while some of flames flared up and some others flickered out. With her mind concentrating on the flames as her Subject of Meditation, she meditated as follows, ‘Even as it is with these flames, so also is it with living beings in this world; Some flare up, while others flicker out; only those what have attained Nibbāna are no more seen (no more coming back for rebirth in any form).
The Buddha, through supernormal power, saw Kisā Gotami from his monastery. He sent forth his radiance and exhorted her to continue meditating on the impermanent nature of all component things. The Buddha also commented, ‘Though one should live a hundred years without perceiving the Deathless State (Nibbana), yet better indeed, is a single day’s life of one who perceived the
Deathless States.’
At the end of the discourse, Kisā Gotami attained Arahanthood.
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法句经 Dhammapada 115
知见至上法者的一天，
好过不能知见至上法者的百年生命。
（注：至t上法是指九出世间法，即：四道、四果及涅槃。）
好过不能知见至上法者的百年生命。
（注：至t上法是指九出世间法，即：四道、四果及涅槃。）
Though one should live a hundred years not comprehending the Truth Sublime, yet better indeed, is a single day’s life of one who comprehends the Truth Sublime (the four paths, the four fruits, and Nibbāna)
THE CHILDREN WHO NEGLECTED THEIR MOTHER
Once in Sāvatthi, there lived a couple with many children. All the children got married and the family was doing quite well. Then, the father died and the mother whose name was Bahu Puttika (because she has many children) kept all the property without giving anything to the children. Her sons and daughters wanted the inheritance, so they said, to their mother, "Now that father is dead, what is the use of you retaining the property? Can we not support you?’ They said this again and again, and their mother believed that her children would look after her. So she finally divided up the property without leaving anything for herself.
After the division of the property, she first went to stay with her eldest son, but her daughter-in-law complained and said, "She has come and stayed with us, as if she has given us two shares!" Then Bahu Puttika went to stay with her second son, and the same things were said. Thus, she went from one son to another, from one daughter to the next; but none of them was willing to take her on for a long stretch of time and none paid her due respect.
Greatly disappointed with her children, she left her family and became a bhikkhuni. Bahu Puttika realized that she became a bhikkhuni only in her old age and that she must not be negligent, but must make use of the remaining period of her life to the utmost. So, for the whole night, she meditated on the Dhamma taught by the Buddha. The Buddha seeing her from the Jetavana monastery, through supernormal power, sent forth the radiance and exhorted her. Then the Buddha said to her, "The life of one who does not practise the Dhamma is useless, even if he were to live for a hundred years."
Reflecting mindfully on the advice given by the Buddha, Bahu Puttika soon attained Arahanthood
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法句经 Dhammapada 116
应速于行善及防止心造恶，
因为行善缓慢之心乐于邪恶。
因为行善缓慢之心乐于邪恶。
Make haste in doing good; check your mind from evil, for the mind of him who is slow in doing meritorious actions delights in evil
THE GREAT OFFERING OF A POOR BRAHMIN
There was once a brahmin couple in Sāvatthi, who had only one outer garment between the two of them. Because of this they were also known as Ekasataka. As they had only one outer garment, both of them could not go out at the same time. So, the wife would go to listen to the discourse given by the Buddha during the day and the husband would go at night. One night, as the brahmin listened to the Buddha, his whole body became suffused with delightful satisfaction and he felt a strong desire to offer the outer garment he was wearing to the Buddha. But he realized that if he were to give away the only outer garment he had, there would be none left for him and his wife. So he wavered and hesitated. Thus, the first and the second watches (during the time of the Buddha the night was divided into three period of time call the three watches) of the night passed. Came the third watch and he said to himself, "If I am so miserly and hesitant, I will miss the opportunity of ending worldly suffering. I shall now offer my outer garment.’ So saying, he placed the piece of cloth at the feet of the Buddha and cried out "I have won! I have won!"
King Pasenadi of Kosala, who was among the audience, heard those words and ordered a courtier to investigate. Learning about the brahmin's offering to the Buddha, the king commented that the brahmin had done something which was not easy to do and so should be rewarded. The king ordered his men to give the brahmin a piece of cloth as a reward for his faith and generosity. The brahmin offered that piece of cloth also to the Buddha and again, he was rewarded by the king with two pieces of cloth. Again, the brahmin offered the two pieces of cloth to the Buddha and he was rewarded with four. Again, he offered to the Buddha whatever was given him by the king, and each time the king doubled his reward. When finally, the reward came up to thirty-two pieces of cloth, the brahmin kept one piece for himself and another for his wife at the request of the king. He offered the remaining thirty pieces to the Buddha.
Then, thinking again commented that the brahmin had truly performed a very difficult task and so must be rewarded fittingly. The king sent a messenger to the palace to bring two pieces of very expensive velvet cloth and gave them to the brahmin. This time the brahmin made two canopies and kept one in the Perfumed Chamber where the Buddha slept and the other in his own house above the place where the bhikkhus were regularly offered alms-food. When the king next went to Jetavana monastery to pay homage to the Buddha, he saw the velvet canopy and recognized it as the offering made by the brahmin and he was very pleased. This time he made another reward to him.
When the bhikkhus heard about this, they asked the Buddha, "How is it that, in the case of this brahmin, a good deed done at present bears fruit immediately?" To them the Buddha replied "If the brahmin had offered his outer garment in the first watch of the night, he would have been rewarded more; since he had made his offering only during the last watch of the night, he was rewarded less.
So, when one wants to give in charity, one should do so quickly; if one procrastinates, the reward comes slowly and only sparingly. Also, if one is too slow in doing good deeds, one may not be able to do it at all, for the mind tends to take delight in doing evil.
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法句经 Dhammapada 117
若人造了恶，
他不应重犯，
不应乐于造恶，
累积邪恶将导致痛苦。
他不应重犯，
不应乐于造恶，
累积邪恶将导致痛苦。
Should a person commit evil, he should not do it again and again; he should not find pleasure therein, painful is the accumulation of evil
REFRAIN FROM SEXUAL ABUSE
Once there was a monk by the name of Seyyasaka, who was not happy with the religious life and was in the habit of stimulating himself sexually. When the Buddha heard about this, he rebuked the monk for doing something that would lead one farther away from the gaining of purity. At the same time, the Buddha introduced the disciplinary rule for bhikkhus to abstain from such indulgence in sexual pleasures. He called them offenses which require censure. Then, the Buddha added, "This kind of act can lead to suffering.
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法句经 Dhammapada 118
若人行了善，
他应常常行善，
应乐于行善，
累积善业将导致快乐。
他应常常行善，
应乐于行善，
累积善业将导致快乐。
Should a person perform a meritorious action, he should do it again and again; he should find pleasure therein: blissful is the accumulation of merit
A FEMALE DEVA ATTENDS TO MAHĀ KASSAPA
At one time Thera Mahā Kassapa stayed in the Pipphali cave and remained in sustained absorption in concentration (nirodha samāpatti) for seven days. Soon after he had arisen from samāpatti, wishing to give someone a chance of offering something to a thera just arisen from samāpatti, he found a young maid cooking her food. So he stood at her door for alms-food. When the young maid saw the Elder, her whole body was suffused with delightful joy and happiness. Respectfully she said, ‘Venerable Sir, with this humble offering of mine, may I be able to realised the Truth.’ ‘So be it,’ replied Mahā Kassapa when expressing his appreciation (anumodanā).
Later, the young maid was bitten by a poisonous snake and died. She was reborn in Tāvatimsa (Heaven of the 33 with Sakka as their head) deva world and was lavishly bestowed with the luxuries of the heavenly world.
She realized that she was reborn in Tāvatimsa because she had offered almsfood to Mahā Kassapa and felt very grateful to him. Then she concluded that she should keep on doing some services to the thera in order to make her good fortune more enduring. So, every morning she went to the monastery of the thera, swept the premises, filled up water pots, and did other services. At first, the thera thought that young samaneras had done those services; but one day, he found out that a female deva had been performing those services. So he told her not to come to the monastery any more, as people might start talking if she kept on coming to the monastery. She was very upset; she pleaded with the thera and cried, "Please do not destroy my riches, my wealth."
The Buddha heard her cries and sent forth the radiance consoled her saying that although meritorious deeds are very important, as a young girl, it is not advisable for her to come alone and do all the activities in the monastery.
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法句经 Dhammapada 119
只要恶业还未成熟，
恶人依然会看到快乐；
但当恶业成熟时，
他就会遭受恶果。
恶人依然会看到快乐；
但当恶业成熟时，
他就会遭受恶果。
Even an evil person may still find happiness so long as his evil deed does not bear fruit; but when his evil deed does bear fruit he will meet with evil consequences.
法句经 Dhammapada 120
只要善业还未成熟，
善人依然会遭受痛苦；
但当善业成熟时，
他得享善业的福报。
善人依然会遭受痛苦；
但当善业成熟时，
他得享善业的福报。
Even a good person may still meet with suffering so long as his good deed does not bear fruit; but when it does bear fruits he will reap the benefits of his good deed.
ANĀTHAPINDIKA AND THE GUARDIAN SPIRIT
Anāthapindika was the donor of the Jetavana monastery. He was not only generous but also truly devoted to the Buddha. He would go to the Jetavana monastery and pay homage to the Buddha thrice daily. In the mornings he would bring along rice gruel, in the day-time some suitable rich food or medicine and in the evenings some flowers and incense. After some time Anāthapindika became poor, but because of his faith in the Dhamma he was not shaken by poverty, and he continued to do his daily acts of charity.
One night, the guardian spirit residing in his house appeared to him in person, and said, "I am the guardian spirit. You have been offering your property to Samana Gotama with no thoughts of your future. That is why you are now a poor man. Therefore, you should make no more offerings to Samana Gotama and should look after your own business affairs and get rich again"
Anāthapindika drove the guardian spirit out of his house for saying such things, and as Anāthapindika was a highly developed spiritually, the guardian spirit could not disobey him and so had to leave the premises. He had nowhere to go and wanted to return but was afraid of Anāthapindika. So, he approached Sakka, king of the devas. Sakka advised him first to do a good turn to Anāthapindika, and after that, to ask his pardon. Then Sakka continued, "There are debts taken as loans by some traders which are not yet repaid to Anāthapindika; certain valuables buried by the ancestors of Anāthapindika, which have been washed away into the ocean, some treasures which belong to no one, buried in a certain place. Go and recover all these wealth by your supernatural power and fill up the rooms of Anāthapindika. Having done so, you may ask his pardon". The guardian spirit did as instructed by Sakka, and Anāthapindika again became rich.
When the guardian spirit told Anathapindika what he had done for him, permission was granted for the guardian spirit to reside in his house. Then Anathapindika took the guardian spirit to the Buddha. To both of them the Buddha said, "One may not enjoy the benefits of a good deed, or suffer the consequences of a bad deed for a long time; but time will surely come when his good or bad deed will bear fruit and ripen".
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法句经 Dhammapada 121
莫轻视恶行，
以为“小恶不会为我带来果报”；
如同滴水能注满水瓶，
愚人累积小恶至罪恶满盈。
以为“小恶不会为我带来果报”；
如同滴水能注满水瓶，
愚人累积小恶至罪恶满盈。
Do not thing lightly of evil, saying: ‘It will not come to me.’ Even a water-pot is filled by the falling of drops. Likewise the fool, gathering it drop by drop, fills himself with evil.
THE CARELESS BHIKKHU
A bhikkhu, after using any piece of furniture such as a couch, a bench or a stool belonging to the monastery, would leave it outside in the compound, thus exposing it to rain and sun. When other bhikkhus chided him for his irresponsible behaviour, he would retort, ‘I don’t have the intention to destroy those things. After all, very little damage has been done.’ And he continued to behave in the same manner. When the Buddha came to know about this, he sent for the bhikkhu and admonished him, ‘Bhikkhu, you should not behave in this way; you should not think lightly of an evil, however small, because it will become big if you do it habitually.
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法句经 Dhammapada 122
莫轻视善行，
以为“小善不会为我带来果报”；
如同滴水能注满水瓶，
智者累积小善至福德满盈。
以为“小善不会为我带来果报”；
如同滴水能注满水瓶，
智者累积小善至福德满盈。
Do not think lightly of doing good, saying: ‘It will not come to me’. Even a water-pot is filled by the falling of drops, so the wise man, gathering it drop by drop, fills himself with good.
THE RICH MAN WHO GAVE LITTLE
Once, a man from Sāvatthi, having heard a discourse given by the Buddha, was very much impressed, and decided to practise what was taught by the Buddha. The exhortation was to give in charity not only by oneself but also to get others to the meaning and was not sure of the intention of the promoter of charity. However, the next day he went to the place where alms-food was being offered. At the same time, he took a knife with him, intending to kill the chief promoter of charity, if he were to reveal in public just how little a rich man like him had contributed.
But the promoter of charity said to the Buddha, "Venerable Sir, this charity is a joint offering of all; whether one has given much or little is of no account; each one of us has given in faith and generosity; so may all of us gain equal merit." When he heard those words, Bilalpadaka realized that he had wronged the man and asked for forgiveness. So he said, "My friend, I have done you a great wrong by thinking ill of you; please forgive me." The Buddha heard the rich man asking for pardon, and knowing the reason the Buddha said, "My disciple, you should not think lightly of a good deed, however small it may be, for small deeds will become big if you do them habitually."
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法句经 Dhammapada 123
如财多而随从少的富商避开危险的路线，如想要生存之人避免毒药，
人们亦应避免邪恶。
人们亦应避免邪恶。
Just as a merchant, with a small escort and great wealth, avoids a perilous route; just as one desiring to live avoids poison, even so should one avoid evil.
A JOURNEY BESET WITH DANGER
Mahā Dhana was a rich merchant from Sāvatthi. On one occasion, a group of robbers were planning to rob him, but they did not get the chance to rob him. In the meantime, they heard that the merchant would soon be going out with carts loaded with valuable merchandise. Mahā Dhana also invited the bhikkhus who would like to go on the same journey to accompany him, and he promised to look to their needs on the way. So a group of bhikkhus accompanied him. The robbers got news of the trip and went ahead to hide and wait for the caravans of the merchant. But the merchant stopped at the outskirts of the forest where the robbers were waiting. The caravan was to move on after camping there for a few days. The robbers got the news of the impending departure and made ready to loot the caravan. The merchant, in his turn, also got news of the movements of the bandits and he decided to return home. The bandits now heard that the merchant would go home; so they waited on the homeward way. Some villagers sent word to the merchant about the movements of the bandits, and the merchant finally decided to remain in the village for some time. When he told the bhikkhus about his decision, the bhikkhus returned to Sāvatthi by themselves.
On arrival at the Jetavana monastery they went to inform the Buddha about the cancellation of their trip. To them, the Buddha said, "Bhikkhus, Mahā Dhana keeps away from the journey beset with bandits; one who does not want to die keeps away from poison; so also, a wise bhikkhu, realizing that existence is like a journey beset with danger, should strive to keep away from doing evil."
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法句经 Dhammapada124
若手无创口则可以以手持毒，
因毒不入侵无创口之人；
不造恶者是不会有罪恶的。
因毒不入侵无创口之人；
不造恶者是不会有罪恶的。
If no wound there be in one’s hand, one may carry poison in it. Poison does not affect one who has no wound. There is no ill for him who does no wrong.
KUKKUȚA MITTA THE HUNTER AND HIS FAMILY COMPREHEND THE DHAMMA
At Rājagaha there was once a rich young girl who had comprehended the Dhamma. A hunter by the name of Kukkuṭa Mitta came into town in a cart to sell venison. Seeing Kukkuṭa Mitta the hunter, the rich young lady fell in love with him immediately. She followed him, married him and lived with him in a small village. As a result of that marriage, seven sons were born to them and in course of time, all the sons also got married. One day, the Buddha surveyed the world early in the morning with his supernormal power and found that the hunter, and his seven sons together with their wives were due to realised the Dhamma. So, the Buddha went to the place where the hunter had set his trap in the forest. He put his footprint close to the trap and seated himself under the shade of a bush, not far from the trap.
When the hunter came, he saw no animal in the trap but he saw the footprint and surmised that someone must have come before him and let out the animal. So, when he saw the Buddha under the shade of the bush, he took him for the man who had freed the animal from his trap and flew into a rage. He took out his bow and arrow to shoot at the Buddha, but as he drew his bow, he became immobilized and remained fixed in that position like a statue. His sons followed and found their father. They saw the Buddha at some distance and thought he must be the enemy of their father. All of them took out their bows and arrows to shoot at the Buddha, but they also became immobilized and remained fixed in their respective postures. When the hunter and his sons failed to return, the hunter's wife followed them into the forest, together with her seven daughters-in-law. Seeing her husband and all her sons with their arrows aimed at the Buddha, she raised both her hands and shout: "Do not kill my father!"
When her husband heard her words, he thought, "This must be my father-in-law", and her sons thought, "This must be our grandfather"; and thoughts of loving-kindness came into them. Then the lady said to them, ''Put away your bows and arrows and pay respect to my father". The Buddha realized that, by this time, the minds of the hunter and his sons had softened and so he willed that they should be able to move and to put away their bows and arrows. After putting away their bows and arrows, they paid respect to the Buddha. The Buddha expounded the Dhamma to them. In the end, all of them understood the Dhamma.
Then the Buddha returned to the monastery and told the other bhikkhus about the hunter Kukkuṭa Mitta and his family. The bhikkhus then asked the Buddha, "Venerable Sir, is the wife of the hunter who has comprehended the Dhamma also not guilty of taking life, if she has been getting things ready like nets, bows and arrows for her husband when he goes out hunting?" To this question the Buddha replied, ‘Bhikkhus, those who are sotāpannas do not kill, they do not wish others to get killed. It never occurred to her to think she was helping her husband to commit evil deeds. Just as the hand that has no wound is not affected by poison, so since she has no intention to commit evil she has not created any bad kamma.’
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法句经 Dhammapada125
若人冒犯了不应受到冒犯、清净无染者，该罪恶返归于愚人，如逆风扬塵。
Whoever harms a harmless person, one pure and guiltless, upon that very fool the evil recoils like fine dust thrown against the wind.
A HUNTER WHO WAS ATTACKED BY HIS OWN DOGS
One morning, a hunter, by the name of Kōka was going out to hunt with his pack of hounds. He met a bhikkhu entering the city for alms-food. He took that as a bad omen and grumbled to himself,
"Since I have seen this wretched one, I don't think I would get anything today," and he went on his way. As expected by him he did not get anything. On his way home also he again saw the same bhikkhu returning to the monastery after having had his alms-food in the city, and the hunter became very angry. So he set his hounds on the bhikkhu who swiftly climbed up a tree to a level just out of reach of the hounds. Then the hunter went to the foot of the tree and pricked the heels of the bhikkhu with the tip of his arrow. The bhikkhu was in great pain and was not able to hold his robes on; so the robes slipped off his body on to the hunter who was at the foot of the tree.
The dogs seeing the yellow robe thought that the bhikkhu had fallen off the tree and pounced on the body, biting and pulling at it furiously. The bhikkhu, from his shelter in the tree, broke a dry branch and threw it at the dogs. Then the dogs discovered that they had been attacking their own master instead of the bhikkhu, and ran away into the forest. The bhikkhu came down from the tree and found that the hunter had died and felt sorry for him. He also wondered whether he could be held responsible for the death, since the hunter had died for having been covered up by his yellow robes.
So, he went to the Buddha to clear up his doubt. The Buddha said, "My son, rest assured and have no doubt; you are not responsible for the death of the hunter; your morality (sila) is also not soiled on account of that death. Indeed, that huntsman did a great wrong to one whom he should have done no wrong and so had come to this grievous end."
At the end of the discourse the bhikkhu attained arahatship.
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法句经 Dhammapada126
有些人投生母胎，
邪恶者堕入地狱，
正直之人上生天界，
无烦恼者入般涅槃。
(注：在此投生于母胎是指投生作人。无烦恼者既是阿罗汉。）
邪恶者堕入地狱，
正直之人上生天界，
无烦恼者入般涅槃。
(注：在此投生于母胎是指投生作人。无烦恼者既是阿罗汉。）
Some are reborn as human being, the wicked are reborn in woeful states, the righteous go to blissful states, and those who are free from mental defilements pass away into Nibbana.
THE GEM POLISHER WHO BEAT AN INNOCENT MONK
Once, there was a gem polisher and his wife in Sāvatthi. Every day, the couple offered alms-food to a thera who was an Arahant. One day, while the gem polisher was handling a piece of meat, a messenger of King Pasenadi of Kosala arrived with a ruby, which was to be cut and polished and sent back to the king. The gem polisher took the ruby with his hand which was covered with blood, put it on a table and went into the house to wash his hands. The pet bird of the family seeing the blood stained ruby and taking it for a piece of meat picked it up and swallowed it in the presence of the thera. When the gem polisher returned, he found that the ruby was missing. He asked his wife and his son and they answered that they had not taken it. Then, he asked the thera who also replied that he did not take it; but he was not satisfied. As there was no one else in the house, the gem polisher concluded that it must be the thera who had taken the precious ruby. So he told his wife that he must torture the thera to get him to admit the theft.
But his wife replied, "This thera had been our guide and teacher for the last twelve years, and we have never seen him doing anything evil. Please do not accuse the thera. It would be better to take the king's punishment than to accuse a noble one." But her husband paid no heed to her words. He took a rope and tied up the thera and beat him many times with a stick, as a result of which the thera bled profusely from the head, ears and nose. The bird, seeing blood and wishing to take it, came close to the thera. The gem polisher who was by then in a great rage, kicked the bird with all his might and the bird died instantaneously. Then, the thera said, "Please see whether the bird is dead or not," and the gem polisher replied, "You too shall die like this bird." When the thera was sure the bird had died, he said softly, "My disciple, the bird swallowed the ruby."
Hearing this, the gem polisher cut up the bird and found the ruby in the stomach. Then the gem polisher realized his mistake and trembled with fear. He pleaded with the thera to pardon him and also to continue standing at his door for alms. The thera replied, "My disciple, it is not your fault, nor is it mine. This has happened on account of what has been done in our previous existences; it is just our debt in saṁsāra; I feel no ill will towards you. As a matter of fact, this has happened because I have entered a house. From today, I would not enter any house; I would only stand at the door."
Soon after saying this, the thera collapsed and passed into Nibbana as a result of his injuries. The bird was reborn as the son of the gem polisher. When the gem polisher died he was reborn in hell.
When the wife died she was reborn, because of her soft-heartedness towards the monk, in one of the deva worlds.
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法句经 Dhammapada 127
无论是在虚空中、海洋里、
山洞内或世上任何地方，
都无处可令人逃脱恶业的果报。
山洞内或世上任何地方，
都无处可令人逃脱恶业的果报。
Not in the sky, nor in mid-ocean, nor in a mountain cave, is found that place on earth where abiding, one may escape from (the consequences of) one’s evil deed.
NOBODY CAN ESCAPE FROM THE EFFECTS OF EVIL KAMMA
A group of bhikkhus were on their way to pay homage to the Buddha and they stopped at a village on the way. Some people were cooking alms-food for those bhikkhus when one of the houses caught fire and a ring of fire flew up into the air. At that moment, a crow came flying, got caught in the ring of fire and dropped dead. The bhikkhus seeing the dead crow observed that only the Buddha would be able to explain for what evil deed this crow had to die in this manner. After taking alms-food they continued on their journey to pay homage to the Buddha, and also to ask about the unfortunate crow.
Another group of bhikkhus were travelling in a boat; they too were on their way to pay homage to the Buddha. When they were in the middle of the ocean, suddenly the boat could not be moved. So, lots were drawn to find out who the unlucky one was; three times the lot fell on the wife of the skipper.
Then the skipper said sorrowfully, "Many people should not die on account of this unlucky woman; tie a pot of sand to her neck and threw her into the water so that I would not see her." The woman was thrown into the sea as instructed by the skipper and the ship could move on. On arrival at their destination. the bhikkhus disembarked and continued on their way to the Buddha. They also intended to ask the Buddha due to what evil kamma the unfortunate woman was thrown overboard.
A third group of bhikkhus were also on their way to pay homage to the Buddha. On the way, they inquired at a monastery whether there was any suitable place for them to take shelter for the night in the neighbourhood. They were directed to a cave, and there they spent the night; but in the middle of the night, a large boulder slipped off from above and effectively closed the entrance. In the morning, the bhikkhus from the nearby monastery coming to the cave saw what had happened and they went to bring people from the village to help. With the help of these people they tried to move the boulder, but it was of no avail. Thus, the bhikkhus were trapped in the cave without food or water for seven days. On the seventh day, the boulder moved miraculously by itself, and the bhikkhus came out and continued their way to the Buddha. They also intended to ask the Buddha due to what previous evil deed they were thus shut up for seven days in a cave.
The three groups of bhikkhus met on the way and together they went to the Buddha. Each group related to the Buddha what they had seen or experienced on their way and the Buddha answered their questions.
The Buddha answer to the first group: "Bhikkhus, once there was a farmer who had an ox. The ox was very lazy and also very stubborn. It could not be coaxed to do any work; it would lie down chewing the cud or else go to sleep. The farmer lost his temper many times on account of this lazy, stubborn animal; so in anger he tied a straw rope round the neck of the ox and set fire to it, and the ox died. On account of this evil deed the, farmer had suffered for a long time and in serving out the remaining part of the bad kamma, he had been burnt to death in the last few existences."
The Buddha's answer to the second group: "Bhikkhus, once there was a woman who had a pet dog.
Whatever she did and wherever she went the dog always followed her. As a result some young boys would poked fun at her. She was very angry and felt so ashamed that she planned to kill the dog. She filled a pot with sand, tied it round the neck of the dog and threw it into the water; and the dog was drowned. On account of this evil deed that woman had suffered for a long time and in serving the remaining part of the bad effect, she had been thrown into the water to be drowned."
Whatever she did and wherever she went the dog always followed her. As a result some young boys would poked fun at her. She was very angry and felt so ashamed that she planned to kill the dog. She filled a pot with sand, tied it round the neck of the dog and threw it into the water; and the dog was drowned. On account of this evil deed that woman had suffered for a long time and in serving the remaining part of the bad effect, she had been thrown into the water to be drowned."
The Buddha's answer to the third group: "Bhikkhus, once, seven cowherds saw an iguana going into a mound and for fun, they closed all the seven outlets of the mound. After closing the outlets they went away, completely forgetting the iguana that was trapped in the mound. Only after seven days, they remembered what they had done and hurriedly returned to the scene of their mischief and let out the iguana. On account of this evil deed, you seven bhikkhus had been imprisoned together for seven days without any food."
Then, a bhikkhu remarked, "O indeed! There is no escape from evil consequences for one who has done evil, even if he were in the sky, or in the ocean, or in a cave." To him, the Buddha said, "Yes, Bhikkhu! You are right; even in the sky or anywhere else, there is no place which is beyond the reach of evil consequences."
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法句经 Dhammapada 128
无论是在虚空中、海洋里、
山洞内或世上任何地方，
都无处可令人逃脱死亡。
山洞内或世上任何地方，
都无处可令人逃脱死亡。
Not in the sky, nor in mid-ocean, nor in a mountain cave, if found that place on earth where abiding, one will not be overcome by death
KING SUPPABUDDHA BLOCKS THE BUDDHA’S PATH
King Suppabuddha was the father of Devadatta and father-in-law of Prince Siddhartha (who later became Gotama Buddha). King Suppabuddha was very antagonistic to the Buddha for two reasons.
First, because as Prince Siddhartha he had left his wife Yasodhara, the daughter of King
Suppabuddha, to renounce the world; and secondly, because his son Devadatta had come to regard the Buddha as his arch enemy.
One day, knowing that the Buddha would be coming for alms-food, he got himself drunk and blocked the way. When the Buddha and the bhikkhus came, Suppabuddha refused to make way, and sent a message saying, "I cannot give way to Samana Gotama, who is so much younger than me." Finding the road blocked, the Buddha and the bhikkhus turned back. Suppabuddha then sent someone to follow the Buddha secretly and find out what the Buddha said, and to report to him.
As the Buddha turned back, he said to Ananda, "Ananda, because King Suppabuddha had refused to give way to me, he had committed a bad kamma and before long he will have to face the consequences.
When informed of the prediction of the Buddha, the king said that he would take extra precautions to prove that the words of the Buddha was wrong. Further, he instructed his men to pay more attention to him and also be vigilant in their duties.
When the Buddha was told about the king's instructions to his men, he said, "Bhikkhus! Whether King Suppabuddha lives in a pinnacle tower, or up in the sky, or in an ocean, or in a cave, he will have to face the effect of his own action”.
On the seventh day, about the time of the alms meal the royal horse suddenly got frightened for some unknown reason and started neighing loudly and kicking about furiously. Hearing frightening noises from his horse, the king felt that he must handle his pet horse and forgetting all precautions, he ran towards the door. The king fell down the stairs and collapsed and died and was born in a suffering state. Thus, no matter how hard he tried, the foolish king was unable to escape the effect of his evil kamma.
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法句经 Dhammapada 129
一切众生都害怕刑罚，
都害怕死亡。
推己及人，
人们不应杀害他人，
或唆使他人杀害生命。
都害怕死亡。
推己及人，
人们不应杀害他人，
或唆使他人杀害生命。
All tremble at the rod (punishment). All fear death. Comparing others with oneself, one should neither strike nor cause others to strike.
THE BHIKKHUS WHO QUARRELLED OVER A TEMPLE
Once, a group of bhikkhus were cleaning up a building in the Jetavana monastery with the intention of occupying it, when they were interrupted in the task by another group of bhikkhus who has arrived at the scene. The bhikkhus who had come later told the first group of bhikkhus who were cleaning the building, ‘We are elderly and more senior to you, so you had better accord us every respect and give way to us; we are going to occupy this place and nothing will stop us from doing so.’
However, the first group of bhikkhus resisted the unwelcome intrusion by the senior bhikkhus and did not give in to their demand, whereupon they were beaten up by the senior bhikkhus till they could not bear the beatings and cried out in pain.
News of the commotion had reached the Buddha who, on learning about the quarrel between the two groups of bhikkhus, admonished them and introduced the disciplinary rule whereby bhikkhus should refrain from hurting one another.
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法句经 Dhammapada 130
一切众生都害怕刑罚，
都爱惜自己的生命。
推己及人，
人们不应杀害他人，
或唆使他人杀害生命。
都爱惜自己的生命。
推己及人，
人们不应杀害他人，
或唆使他人杀害生命。
All tremble at the rod (punishment). Life is dear to all. Comparing others with oneself, one should neither strike nor cause others to strike.
THE SECOND QUARREL
After having exchange blows over the incident at the Jetavana monastery, the same two groups of bhikkhus quarrelled again over the same building. As the rule relating to physically hurting others had already been laid down by the Buddha, this particular rule was strictly observed by both groups.
However, this time one of the two groups made threatening gestures to the other group, to the extent that the latter cried out in fright. The Buddha, after hearing about this threatening attitude of the bhikkhus, introduced the disciplinary rule preventing the making of threatening gestures to each other.
However, this time one of the two groups made threatening gestures to the other group, to the extent that the latter cried out in fright. The Buddha, after hearing about this threatening attitude of the bhikkhus, introduced the disciplinary rule preventing the making of threatening gestures to each other.
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法句经 Dhammapada 131
伤害他人以求己乐者，
来世不得安乐。
来世不得安乐。
He who seeks his own happiness by harming others who also desire to have happiness will not find happiness hereafter
法句经 Dhammapada 132
不伤害他人以求己乐者，
来世得享安乐。
来世得享安乐。
He who seeks his own happiness by not harming others who also desire happiness will find happiness hereafter
THE YOUTHS WHO BEAT A SNAKE
Once, the Buddha was out on an alms-round at Sāvatthi, when he came across a number of youths beating a snake with sticks. When questioned, the youths answered that they were beating the snake because they were afraid that the snake might bite them. The Buddha admonished them ‘If you do not want to be harmed, you should also not harm others: if you harm others, you will not find happiness even in your future existence."
Perceiving the evils of hatred and reflecting mindfully on the admonition of the Buddha, all the youths attained the first stage of Sainthood.
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法句经 Dhammapada 133
莫向任何人粗言恶语，
受辱骂者将会反击。
愤怒之言的确是苦因，
换来的只是痛击。
受辱骂者将会反击。
愤怒之言的确是苦因，
换来的只是痛击。
Do not speak harshly to anyone; those who are thus spoken to will retort. Malicious talk is indeed the cause of trouble (dukkha) and retribution will come to you
法句经 Dhammapada 134
若你能保持沉默平静，
像一只破裂之鼓不再声响，
你肯定会证悟涅槃，
不再存有愤怒。
像一只破裂之鼓不再声响，
你肯定会证悟涅槃，
不再存有愤怒。
If you can keep yourself calm and quiet, like a broken gong which is no longer resonant, you are sure to realise Nibbana; there will be no harshness in you.
THE MONK AND THE PHANTOM WOMAN
Since the day Kundadhāna was admitted to the Order, the vision of a female was always following him. This vision was seen by others, but Kundadhāna himself did not see it and so did not know about it.
When he was out on an alms-round, people would offer two spoonfuls to him, saying, "This is for you, Venerable Sir, and this is for your female companion. "Seeing the bhikkhu going about with a woman, people reported the matter to King Pasenadi of Kosala. They requested the king to investigate this happening. So the king went to the monastery where that bhikkhu was staying.
Hearing noises and voices, Kundadhāna came out and stood at the door, and the vision also appeared not far from the bhikkhu. Knowing that the king had come, the bhikkhu went into the room to wait for him. As the king entered the room, the vision of the woman disappeared. When questioned, the innocent bhikkhu replied that he saw no woman. The king wanted to make sure and he asked the bhikkhu to leave the room for a while, but when the king looked out, again he saw the woman near the bhikkhu. But when the bhikkhu returned to the room the woman was nowhere to be found. The king concluded that the woman was not real and so the bhikkhu must be innocent. He therefore invited paid respects to the bhikkhu and invited him to come to the palace every day for alms-food.
When other bhikkhus heard about this, they were puzzled and said to the bhikkhu, "O bhikkhu with no morals! Now that the king, instead of accusing you has invited you for alms-food, you are doomed!" The bhikkhu on his part retorted, "Only you are the ones without morals; only you are doomed because you are the ones who go about with women!"
The bhikkhus then reported the matter to the Buddha. The Buddha sent for Kundadhāna and said to him, "My son, did you see any woman with the other bhikkhus that you have talked to them thus?
You have not seen any woman with them in the way that they have seen one with you. I see that you do not realize that you have been affected on account of an evil deed done by you in a past existence.
Now listen, I shall explain to you why you have a vision of a woman following you about.
"You were a deva in your last existence. During that time, there were two bhikkhus who were very friendly with each other. But you tried to create trouble between the two, by assuming the appearance of a woman and following one of the bhikkhus. For that evil deed you are now being followed by the vision of a woman. So, my son, in future do not argue with other bhikkhus any more; keep silent and strive to realize Nibbana."
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法句经 Dhammapada 135
如同牧牛者以棍棒驱赶牛群至牧场，
老与死亦在驱逐着众生的寿命。
老与死亦在驱逐着众生的寿命。
As with a staff the herdsman drives his kine to pasture, even so do old age and death drive out the lives of beings.
THE LADIES WHO OBSERVED PRECEPTS FOR DIFFERENT PURPOSE
Once, a group of ladies from Sāvatthi came to the Pubbārāma monastery to observe the Uposatha Sila (precepts). The donor of the monastery, the well-renowned Visākhā, asked different groups of ladies why they had come to observe the precepts. She got different answers from different age groups.
The old ladies came to the monastery to observe the Sabbath because they hoped to gain the riches and glories of the devas in their next existence; the middle-aged ladies had come to the monastery because they wanted to gain peace in their homes; the newly married ladies had come because they wanted their first born to be a son, and the young girls had come because they wanted to get married to good husbands.
Having had these answers, Visākhā took all the ladies to the Buddha. When she told the Buddha about the various answers of the different age groups of ladies, the Buddha said, "Visākhā! birth, ageing and death are always actively working in beings; because one is born, one is subject to ageing and decay, and finally to death. Yet, they do not wish to strive for liberation from the round of existences (saṁsāra); they still wish to linger in saṁsāra". It is very hard for people to realise that real happiness can only be gained by overcoming the desire for earthly satisfaction.
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法句经 Dhammapada 136
愚人造恶时不知甚恶，
然而他却因自己的恶业而受苦。
如同被火焚烧的人。
然而他却因自己的恶业而受苦。
如同被火焚烧的人。
So, when a fool does wrong deeds, he does not realize (their evil nature); by his own deeds
PAYING FOR HIS EVIL DEEDS
Once, as Thera Mahā Moggallāna was coming down the Gijjhakuta hill with Thera Lakkhana he saw a spirit (peta) in the form of a large snake and smiled to indicate to others that he had noticed this strange creature. When they were back at the Jetavana monastery, Thera Mahā Moggallāna told Thera Lakkhana about the snake, with its long body burning in flames. The Buddha also said he himself had also seen that peta soon after he had attained Enlightenment.
Once, as Thera Mahā Moggallāna was coming down the Gijjhakuta hill with Thera Lakkhana he saw a spirit (peta) in the form of a large snake and smiled to indicate to others that he had noticed this strange creature. When they were back at the Jetavana monastery, Thera Mahā Moggallāna told Thera Lakkhana about the snake, with its long body burning in flames. The Buddha also said he himself had also seen that peta soon after he had attained Enlightenment.
The Buddha then revealed that a very long time ago, that particular peta was a thief during the time of Kassapa Buddha. As a thief and a cruel-hearted man, he had set fire to the house of a rich man seven times. And not satisfied with that, he also set fire to the monastery donated by the same rich man to Kassapa Buddha, while Kassapa Buddha was out on an alms-round. As a result of those evil deeds he had suffered for a long time. Now, while serving out his term of suffering as a peta, he is being burnt with sparks of flames going up and down the length of his body. The Buddha then remarked, ‘Bhikkhus, fools when doing evil deeds do not know them as being evil; but they cannot escape the evil consequences"
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法句经 Dhammapada 137
若人以棍棒伤害无害、不当受到伤害的人，他会很快就遭受到以下十种恶果之一。
He who does harm with weapons to those who are harmless and should not be harmed, will soon suffer any of these ten evil consequences.
法句经 Dhammapada 138-140
他会遭受到剧痛，或不幸，或身体伤残，或重病，或发疯，或因国王发怒而遭殃，或被诬陷，或失去亲人，或财产破毁，或家被火烧毁。该愚人
后将堕入地狱。
后将堕入地狱。
He will be subject to acute pain, disaster, bodily injury, or even grievous sickness, or loss of mind, or oppression by the king, or heavy accusation, or loss of relatives, or destruction of wealth, or ravaging fire that will burn his house. Upon dissolution of the body, the fool will be reborn in hell.
UNTIMELY DEATH OF VENERABLE MAHA MOGGALLANA
Once, the Nigantha ascetics planned to kill Thera Maha Moggallana because they thought that by doing away with Thera Maha Moggallana, the fame and fortune of the Buddha would also be diminished. So they hired some assassins to kill Thera Maha Moggallana who was staying at Kalasila near Rajagaha at that time. The assassins surrounded the monastery; but Thera Maha Moggallana, with his supernormal power, got away first through a key hole, and for the second time through the roof. Thus, they could not get hold of the Thera for two whole months. When the assassins again surrounded the monastery during the third month, Thera Maha Moggallana, recollecting that he had yet to pay for the evil deeds done by him during one of his past existences, did not exercise his supernormal power. So he was caught and the assassins beat him up until all his bones were utterly broken. After that, they left his body in a bush, thinking that he had passed away.
But the Thera, through his jhanic power, revived himself and went to pay his last respect to the Buddha at the Jetavana monastery. When he informed the Buddha that he would soon realize parinibbana at Kalasila, near Rajagaha, the Buddha told him to go only after expounding the Dhamma to the congregation of bhikkhus, as that would be the last time they would see him. So, Thera Maha Moggallana expounded the Dhamma and passed out after paying homage to the Buddha.
The news of the passing away of Thera Maha Moggallana at the hands of assassins spread like wild fire. King Ajatasattu ordered his men to investigate and get hold of the culprits. The assassins were caught and they were burnt to death. The bhikkhus felt very sorrowful over the death of Thera Maha Moggallana, and could not understand why such a personage like Thera Maha Moggallana should die at the hands of assassins. To them the Buddha said, "Bhikkhus! Considering that Moggallana had lived a noble life in this existence, he should not have met with such a death. But in one of his past existences, he had done a great wrong to his own parents, who were both blind. In the beginning, he was a very dutiful and filial son, but after his marriage, his wife began to make trouble and she suggested that he should get rid of his parents. He took his blind parents in a cart into a forest, and there he killed them by beating them and making them believe that it was some thief who was beating them. For that evil deed he suffered for a long time; and in this existence, his last, he has died at the hands of assassins. Indeed, by doing wrong to those who should not be wronged, one is sure to suffer for it."
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法句经 Dhammapada 141
不是裸行，不是结，不是以泥涂身，不是睡在露天之下，不是以灰尘涂身，也不是蹲着勤修能够清净还未破除疑惑的人。
Not wandering naked1, nor matted locks2, nor filth3, nor fasting4, nor lying on the ground5, nor dust6, nor ashes7, nor striving to squat on the heels8, can purify a mortal who has not overcome doubts
THE MONK WITH MANY POSSESSIONS
Once there was a rich man in Sāvatthi. After the death of his wife, he decided to become a bhikkhu.
But before he entered the Order, he built a monastery, which included a kitchen and a store room. He also brought his own furniture, utensils and a large stock of rice, oil, butter and other provisions.
Whatever dishes he wanted were cooked for him by his servants. Thus, even as a bhikkhu he was living in comfort, and because he had so many things with him, he was known as 'Bahu Bhānḍika.'
One day, other bhikkhus report to the Buddha how he was leading the luxurious life of a rich man.
So, the Buddha said to Bahu Bhānḍika, "My son, I have been teaching all of you to live a simple life; why have you brought so much property with you?" When he heard the Buddha speaking in this manner, that bhikkhu lost his temper and said angrily, "Indeed, Venerable Sir! I will now live as you wish me to." So saying, he cast off his upper robe and asked, ‘Is the way that you advise me to live?’
Seeing him thus, the Buddha admonished him, "My son, in your last existence you were an evil spirit; even as an evil spirit you had a sense of shame and a sense of fear to do evil. Now that you are a bhikkhu, why do you have to lose your sense of shame, and the sense of fear to do evil?" When he heard those words, the bhikkhu realized his mistake; his sense of shame and fear to do evil returned, he admitted his mistake and respectfully sought forgiveness from the Buddha. The Buddha then said to him, "Standing there without your upper robe is not proper. Just discarding your robe etc., does not maker you an austere bhikkhu. A bhikkhu must also discard his ignorance."
At the end of the discourse, many bhikkhus, reflecting mindfully on the admonition given to Bahu Bhānḍika, attain the first stage of Sainthood.
1 Gymnosophism is still practised in India. External dirtiness is regarded by some as a mark of saintliness. The Buddha denounces strict asceticism confined to such externals. The members of his celibate Order follow the middle path, avoiding the extremes of self-mortification and self-indulgence. Simplicity, humility, and poverty should be the chief characteristics of bhikkhus as much as cleanliness.
2 Unwashed matted hair is regarded by the foolish as a mark of holiness
3 The non-cleansing of teeth, smearing the body with mud, etc
4 Fasting alone does not lead to purification. The bhikkhus too fast daily between midday and the
following dawn.
5 Sleeping on the ground. Bhikkhus only avoid luxurious and high couches.
6 Through not bathing
7 Rubbing the body with ashes is still practised by some ascetics
8 Continually sitting and wandering in that posture
9 With regard to the Buddha, Dhamma, and Sangha, etc
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法句经 Dhammapada 142
虽有庄严其身，若他是平静的、脱离了烦恼、制伏了诸根、拥有道智、完全清净及舍弃了对一切众生的瞋恨，那么，他的确是婆罗门，是沙门，是比丘。
（注：在此，婆罗门、沙门与比丘都是指阿罗汉。）
（注：在此，婆罗门、沙门与比丘都是指阿罗汉。）
Though gaily decked if he should live in peace (with passions) subdued, (and senses) controlled, certain1 (of the four Paths of Sainthood), perfectly pure, laying aside the rod (in his relations) towards all living beings2 a Brāhmaṇa3 indeed is he, an ascetic4 is he, a bhikkhu5 is he.
ATTAINING NIBBANA IS THE DRESS OF A LAYMAN
On one occasion, Santati the minister, returned after suppressing a rebellion on the border. King Pasenadi was so pleased with him that he honoured the minister with expensive gifts. In addition, he also provided a dancing girl to entertain him. For several days, the minister enjoyed himself to his heart's content, getting intoxicated with drink and infatuated with the young dancer. On the seventh day, riding the ornamented royal elephant, he went down to the riverside for a bath. On the way, he met the Buddha going on an alms-round, and being drunk, he just bowed casually, as a sign of respect to the Buddha. The Buddha smiled said to Ānanda, "Ānanda, this minister will come to see me this very day and after I have given him a short discourse he will become an arahant. Soon after becoming an arahant he will attain parinibbāna."
Santati and his party spent the whole day at the riverside, bathing, eating, drinking and thus thoroughly enjoying themselves. In the evening the minister and his party went to the garden to have more drinks and to be entertained by the dancer. The dancer, due to exhaustion, she suffered a severe stroke and fell dead while dancing. The minister was shocked and deeply distressed. In agony, he went to the Buddha. "Venerable Sir! Please help me get over my sorrow; be my refuge, and let me have the peace of mind." To him the Buddha replied, "Rest assured my son, you have come to One, who could really help you, One who could be a constant solace to you and who will be your refuge.
The tears you have shed due to the death of many throughout the round of rebirths is unimaginable."
The Buddha then advised him:
"In the past you have been in you clinging to your craving; get rid of it. In future, do not let such clinging enslave you. Do not also harbour any clinging in the present. By not having any clinging, craving and passion will be uprooted and you will realize Nibbana."
"In the past you have been in you clinging to your craving; get rid of it. In future, do not let such clinging enslave you. Do not also harbour any clinging in the present. By not having any clinging, craving and passion will be uprooted and you will realize Nibbana."
After hearing the Dhamma, the minister attained Arahanthood. Then, realizing that his life span was at an end, he said to the Buddha, "Venerable Sir! Let me now gain my final emancipation, for my time has come." Soon after Santati passed away.
At the congregation, the bhikkhus asked the Buddha, "Venerable Sir! The minister had realized parinibbana in the dress of a Minister. Is he a bhikkhu or a brāhmaṇa?" To them, the Buddha replied "Bhikkhus! He can be called both a bhikkhu and a brāhmaṇa. It is not important what clothes one wears so long as one is pure and freed from ignorance"
1 The four Paths are Sotapatti (stream-winner), Sakadagami (Once-returner), Anagami (Never-returner) and finally Arahant (the Worthy One).
2 Absolutely harmless towards all.
3 Because he has cast aside impurities
4 Because he has cleansed himself of all impurities
5 Because he has destroyed passions
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法句经 Dhammapada 143
在这世上，
由于羞于为恶而自制者是稀有的，
他保持警觉及不造令人指责之事，
如良马不会作出受到鞭打的导因。
由于羞于为恶而自制者是稀有的，
他保持警觉及不造令人指责之事，
如良马不会作出受到鞭打的导因。
Rare in this world is the kind of person who out of a sense of shame restrains from doing evil and keeps himself awake like a good horse that gives no cause to be whipped.
法句经 Dhammapada 144
如良马受到鞭策，
人们应精进及对生死轮回感到悚惧。
以信、戒、精进、定、抉择法、具足明行与正念来解脱这无量之苦。
（注：dhammavinicchayena[抉择法]是指 karanakarana jananam[辨明诸法之因与非因]）
Like a thorough-bred horse, touched by the whip, even so be strenuous and zealous. By confidence, by virtue, by effort, by concentration, by investigation of the Truth, by being endowed with knowledge and conduct, and by being mindful, get rid of this great suffering.
THE MONK AND THE RAGGED CLOTHES
Once, Thera Ānanda saw a shabbily dressed youth going round begging for food. Out of compassion Ānanda advised that it would be better for him to join the Holy Order. After becoming a bhikkhu, the young man left his old clothes and his begging plate on the foot of a tree. When he became a bhikkhu he was known as Pilotika. As a bhikkhu, he did not have to worry about food and clothing.
Yet, sometimes he did not feel happy in his life as a bhikkhu and thought of going back to the life of a lay man. Whenever he had this feeling, he would go back to that tree where he had left his old clothes and his plate. There, at the foot of the tree, he would reprimand himself, "Oh shameless one!
Do you still want to put on these shabby clothes and go begging again with this old plate in your hand?" Thus, he would rebuke himself, and after calming down, he would go back to the monastery.
After two or three days, again, he felt like leaving the monastic life of a bhikkhu, and again, he went to the tree where he kept his old clothes and his plate. After reprimanding himself, and reflecting on the wretchedness of his old life, he returned to the monastery. This was repeated many times. When other bhikkhus asked him why he often went to the tree where he kept his old clothes and his old plate, he told them that he went to see his teacher.* Thus keeping his mind on his old clothes as the subject of meditation, he came to realize the true nature of the aggregates of component things.
Eventually he became an arahant and he stopped going to the tree again. Other bhikkhus noticing that Pilotika had stopped going to the tree where he kept his old clothes and his plate asked him,
"Why don't you go to your teacher any more?" To them, he answered, "When I had the need, I had to go to him; but there is no need for me to go to him now." When the bhikkhus heard his reply, they took him to see the Buddha. When they came to his presence they said, "Venerable Sir! This bhikkhu claims that he has attained arahantship; he must be telling lies." But the Buddha refuted them, and said, "Bhikkhus! Pilotika is not telling lies, he speaks the truth. Though he had relationship with his teacher previously, now he has no relationship whatsoever with his teacher. Thera Pilotika has instructed himself to differentiate right and wrong causes and to discern the true nature of things. He has now become an arahant, and so there is no further connection between him and his teacher."
*teacher: here refers to Pilotika's old clothes and his begging plate; they are like a teacher to him because they imbued him with a deep sense of shame and put him on the right track.
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法句经 Dhammapada 145
治水者疏导水，
矢师矫正箭，
木匠修饰木，
善行者制伏自己。
Irrigators lead the waters. Fletchers bend the shafts. Carpenters bend the wood. The virtuous control themselves
SUKHA THE NOVICE MONK
Sukha was ordained as a samanera when he was very young by Thera Sāriputta. One day the samanera followed Thera Sāriputta on his alms-round. While doing the round they came across some farmers irrigating their fields, some fletchers straightening their arrows and some carpenters making things like cart-wheels, etc. Seeing these, he asked Thera Sāriputta whether these inanimate things could be guided to where one wished or be made into things one wished to make. Sāriputta told him that these are possible if one has the required skill. The young samanera then pondered that if that were so, there could be no reason why a person could not tame his mind and practise Tranquillity and Insight Meditation.
So, he asked permission from the thera to return to the monastery. Confined to his room he practised meditation in solitude. The devas also helped him in his practice by keeping the monastery very quiet. That same day Sukha attained Arahanthood. In connection with this, the Buddha said to the congregation of bhikkhus, "When a person earnestly practises the Dhamma, even the devas give protection and help. I myself have kept Sāriputta at the entrance so that Sukha should not be disturbed. The samanera, having seen the farmers irrigating their fields, the fletchers straightening their arrows and the carpenters making cart-wheels and other things, trains his mind and practises the Dhamma. Thus, he has now become an arahant."
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法句经 Dhammapada 146
（世间）常在烧，
为何还有欢笑？
为何还有喜悦？
当被黑暗覆蔽时，
为何不寻求明灯？
What is laughter, what is joy, when the world is ever burning? Shrouded by darkness, would you not seek the light?
VISĀKHĀ AND HER DRUNKEN COMPANIONS
Once a group of men from Sāvatthi entrusted their wayward wives to the care of Visākhā hoping that under her guidance, they would become religious and virtuous. On one occasion, she accompanied them to a garden at their request. Unknown to Visākhā, they brought along liquor to drink and as a result they got drunk. She reprimanded the ladies for their misconduct, and added that their husbands would be very angry with them.
After sometime, they again requested her to accompany them to the garden. Knowing what had happened the last time, Visākhā refused. Then they requested her to take them to the Jetavana monastery so that they could pay their homage to the Buddha.
On arrival at the monastery, the ladies again, unknown to Visākhā, drank the liquor they had secretly brought along. Visākhā requested the Buddha to teach them the Dhamma. By that time, the women were all drunk. Māra took the opportunity to encourage them to be bold and soon they were boisterously singing, dancing, clapping and jumping about in the monastery. The Buddha saw the hand of Māra in the shameless behaviour of these women and said to himself, "Māra must not be given the opportunity."
So, the Buddha sent forth dark-blue rays from the hair of his eyebrow and the whole room was darkened; the women were frightened and began to get sober. Then, the Buddha vanished from his seat and stood on top of Mount Sumeru, and from there he sent forth a ray of light and the sky was lit up as if by a thousand moons.
After thus manifesting this phenomenon, the Buddha admonished the women, "You ladies should not have come to my monastery in this unmindful state. Because you have been negligent Māra has had the opportunity to make you behave shamelessly, laughing and singing loudly, in my monastery.
Now, strive to put out the fire of lust and the other evil passions within you".
The Buddha, after ascertaining that the ladies had by then developed unshaken faith in the Dhamma, returned to the Jetavana monastery. In response to a question by Visākhā, he explained the evil of drinking liquor and how countless beings had to suffer pain and unhappiness. At the end of the discourse, those ladies realised the Truth and were established in the path of discipline and mindfulness.
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法句经 Dhammapada 147
看这被装饰的身体，
它是一堆的疮痍，
由（骨头）所支持，
多病与拥有许多（欲）念，
此身的确不坚固及不能常存。
Behold this beautiful body, a mass of sores, a heaped-up (lump), diseased, much thought of, in which nothing lasts, nothing persists
HOW THE BUDDHA AUCTIONED SIRIMĀ’S CORPSE
Once, there lived in Rājagaha, a very beautiful courtesan by the name of Sirimā. Every day Sirimā offered alms-food to eight bhikkhus. One of these bhikkhus happened to mention to other bhikkhus how beautiful Sirimā was and also that she offered very delicious food. On hearing this, a young bhikkhu fell in love with Sirimā even without seeing her. The next day, the young bhikkhu went with the other bhikkhus to the house of Sirimā. Sirimā was not well on that day, but since she wanted to pay respect to the bhikkhus, she was carried to their presence. The young bhikkhu, seeing Sirimā, thought to himself, "Even though she is sick, she is very beautiful !" And he developed a strong desire for her.
That very night, Sirimā died. King Bimbisāra went to the Buddha and mentioned to him that Sirimā, the sister of Jivaka, had died. The Buddha told King Bimbisāra to keep the dead body for three days without burying it. On the fourth day, the dead body of the beautiful Sirimā was no longer beautiful or desirable; it had become bloated and maggots came out from the body. On that day, the Buddha took his bhikkhus to the cemetery to observe the body of Sirimā. The young bhikkhu, who was so desperately in love with Sirimā, did not know that Sirimā had died. When he learnt that the Buddha and the bhikkhus were going to see Sirimā, he eagerly joined them.
The Buddha then asked the king to announce that Sirimā would be available for a night on payment of one thousand coins. But no body would take her for one thousand, or for five hundred, or for two hundred and fifty, or even if she were to be given free of charge. Then the Buddha said to the audience, ‘Bhikkhus! Look at Sirimā. When she was living, there were many who were willing to give one thousand to spend one night with her; but now none would take her even if given without any payment. The body of a person is subject to deterioration and decay." After listening to the Buddha, the young monk who had developed his attachment to Sirimā realised the real nature of life.
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法句经 Dhammapada 148
这身体随着年纪衰老，
它是一窠的疾病，易坏的，
当这恶臭的污秽体分解时，
生命真的结束于死亡。
Thoroughly worn out is this body, a nest of diseases, perishable. This putrid mass breaks up. Truly, life ends in death!
HOW THE BUDDHA CONSOLED AN ELDERLY NUN
Bhikkhuni Uttarā, who was one hundred and twenty years old, was one day returning from her alms-round when she met a bhikkhu and requested him to accept her offering of alms-food. The bhikkhu consented. She gave the bhikkhu all her almsfood so she had none. The same thing happened on the next two consecutive days. Thus the bhikkhuni was without food for three successive days and as a result she was feeling very weak.
On the fourth day, while she was on her alms-round, she met the Buddha on a narrow road.
Respectfully, she paid homage to the Buddha and stepped back. While doing so, she accidentally stepped on her own robe and fell to the ground.
The Buddha went up to her and consoled her, "You must understand that your body is getting very old and infirm, it is ready to crumble."
Reflecting mindfully on the advice given by the Buddha, the bhikkhuni attained the first stage of Sainthood.
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法句经 Dhammapada 149
这些灰白的骨头就像在秋天里被丢弃的葫芦一般，
见到它们又有什么可喜的呢？
Like gourds cast away in autumn are these dove-hued bones. What pleasure is there in looking at them?
THE OVER-CONFIDENT MONKS
A group of monks, after taking a subject of meditation from the Buddha, went into the woods to practise. There, they practised meditation ardently and diligently and soon attained deep mental absorption (jhāna). They thought that they were free from sensual desires and, therefore, had attained Arahanthood. Actually, they were only overestimating themselves. Then, they went to the Buddha, with the intention of informing the Buddha about what they thought was their attainment of Arahanthood.
When they arrived at the outer gate of the monastery, the Buddha said to the Venerable Ānanda, "Those bhikkhus will not benefit much by coming to see me now. Ask them to go to the cemetery first and then come and see me." The Venerable Ānanda then delivered the message to those bhikkhus, and they reflected, "The Enlightened One knows everything; he must have some reason in making us go to the cemetery first." So they went to the cemetery.
There, when they saw the decaying bodies they could look at them as just skeletons, and bones, but when they saw some fresh dead bodies they realized, with horror, that they still had some sensual desires awakening in them. The Buddha saw them from his monastery and sent forth his radiance and exhorted, "Bhikkhus! Seeing these dead bodies, is it proper for you to have any sensual desire in you?"
Perceiving the fleeting nature of all sensual pleasure, all those bhikkhus realised the Dhamma.
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法句经 Dhammapada 150
此城（身）以骨建成的，
再以血肉包装，
内里藏着老、死、我慢与贬抑。
Of bones is (this) city made, plastered with flesh and blood. Herein are stored decay, death, conceit, and detraction.
ARAHANTHOOD THROUGH REFLECTION ON THE IMPERMANCE OF BEAUTY
Princess Janapada Kalyāni was the daughter of Gotami, the foster mother of Gotama the Buddha.
Because she was very beautiful she was also known as Rūpanandā. She was engaged to be married to Prince Nanda, a cousin of the Buddha. One day she pondered, "My elder brother who could have become a Universal Monarch has renounced the world to become a bhikkhu; he is now a Buddha.
Rahula, the son of my elder brother, and my own husband-to-be Prince Nanda have also become bhikkhus. My mother Gotami has also become a bhikkhuni, and I am all alone here!" So saying, she became a bhikkhuni herself. Thus, she had become a bhikkhuni not out of conviction but only because of her attachment to her family.
Rūpanandā had heard from others that the Buddha often talked about the impermanency of the body.
So she thought he would talk disparagingly about her good looks if he should see her; and thus thinking, she kept away from the Buddha. But other bhikkhunis coming back from the monastery, kept talking in praise of the Buddha until one day, she decided to accompany other bhikkhunis to the monastery.
The Buddha saw her and reflected, "A thorn can only be taken out with a thorn; Rūpanandā being very attached to her body and being very proud of her beauty. Therefore I must take the pride and attachment out of her through beauty." So, with his supernormal power, he caused an image of a very beautiful lady of about sixteen years of age to be seated near him. This young girl was visible only to Rūpanandā and the Buddha. When Rūpanandā saw the girl, she realized that compared to that girl, she herself was just like an old, ugly crow compared to a beautiful white swan. Rūpanandā had a good look at the girl and she felt that she liked her very much. Then, she looked again and was surprised to find that the girl had grown to the age of about twenty. Again and again, she looked at the figure beside the Buddha and every time she noticed that the girl had grown older and older.
Thus, the girl turned into a grown-up lady, then into a middle-aged lady, an old lady, a decrepit and a very old lady successively. Rūpanandā also noticed that with the arising of a new image, the old image disappeared, and she came to realize that there was a continuous process of change and decay in the body. With the coming of this realization, her attachment to the body diminished. Meanwhile, the figure near the Buddha had turned into an old, decrepit lady, who could no longer control her bodily functions, and was rolling on the ground. Finally, she died, her body got bloated, pus and maggots came out of the body.
Having seen all these, Rūpanandā pondered, "This young girl has grown old and decrepit and died in this very place under my own eyes. In the same way, my body will also grow old and decay. It will be subject to disease and I will also die." Thus, she came to perceive the true nature of the body.
Responding to further guidance from the Buddha, Rūpanandā attained Arahanthood.
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法句经 Dhammapada 151
装饰得华丽的皇家马车亦终须损坏，
人体也是一样会变得衰老，
然而善人之法不会老化，
众善人如此互相说示。
（注：善人之法是指九出世间法，即：四道、四果与涅槃。）
Even ornamented royal chariots wear out. So too the body reaches old age. But the Dhamma of the Good grows old not. Thus, indeed say the Saints among themselves
QUEEN MALLIKA REGRETTED OVER A MINOR MISTAKE
One day, Mallikā went into the bathroom to wash herself. Her pet dog also came in. As the dog saw bending to wash her feet, it began misbehave with her, and the queen did not stop it. The king saw this strange incident through the window from his bedroom. When the queen came in, he said angrily to the queen, "Oh, you wicked woman! What were you doing with that dog in the bathroom? Do not deny what I saw with my own eyes." The queen replied that she was only washing her face, her hands and her feet, and so was doing nothing wrong. Then she continued, "But, that room is very strange. If anyone went into that room, to one looking from this window there would appear to be two. If you do not believe me, O King, please go into that room and I will look through this window."
So, the king went into the bathroom. When he came out, Mallikā asked the king why he misbehaved with a she-goat in that room. The king denied it, but the queen insisted that she saw them with her own eyes. The king was puzzled, but being dim-witted, he accepted the queen's explanation, and concluded that the bath room was, indeed, very strange.
From that time, the queen was full of remorse for having lied to the king and for having brazenly accused him of misbehaving with a she-goat. Thus, even when she was approaching death, she forgot to think about the great meritorious deed she has done and only remembered that she had been unfair to him. As a result of this, when she died she was reborn in the suffering state. After her funeral, the king intended to ask the Buddha where she was reborn. The Buddha wished to spare his feelings, and also did not want him to lose faith in the Dhamma. So he willed that this question should not be put to him, and King Pasenadi forgot to ask the Buddha. The king visited the Buddha for seven consecutive days but was not able to ask his questions.
However, after seven days in the suffering state, the queen was reborn in the Tusita deva world. On that day, the Buddha went to King Pasenadi's palace for alms-food. After offering alms-food, the king asked the Buddha where queen Mallikā was reborn and the Buddha replied, "Mallikā has been reborn in the Tusita deva world." Hearing this the king was very pleased, and said, 'Where else could she have been reborn? She was always thinking of doing good deeds. Venerable Sir! Now that she is gone, I, your humble disciple, hardly know what to do." To him the Buddha said, "Look at these carriages of your father and your grandfather; these are all worn down and lying useless; so also is your body, which is subject to death and decay. Only the Dhamma of the Virtuous is not subject to decay."
法句经 Dhammapada 155
他们少壮时不修梵行，
也不赚取财富，
他们沮丧地浪费了生命，
如同在无鱼的干池里的老鹭。
They who have not led the Holy Life, who in youth have not acquired wealth, pine away like old herons at a pond without fish.
法句经 Dhammapada 156
他们少壮时不修梵行，
也不赚取财富，
如已损坏的弓般无助地躺着，
悲叹着种种的过去。
They who have not led the Holy Life, who in youth have not acquired wealth, lie like worn out bows, sighing after the past.
HOW MAHĀDHANA SQUANDERED AWAY HIS WEALTH
Mahādhana, the son of a rich man, did not study while he was young. When he came of age, he married the daughter of another rich man, who like him, also had no education. When the parents on both sides died, they become very rich. But both of them were ignorant and knew only how to spend money and not how to keep it or to make it grow. They just squandering their money away. When they had spent all their money, they sold their fields and gardens and finally their house. Thus, they became very poor and helpless; and because they did not know how to earn a living they had to go begging.
One day, the Buddha saw the rich man’s son in poverty and told Venerable Ananda "Ananda, look at this son of a very rich man; he had an aimless life of pleasure. If he had learnt to look after his riches he would have been a very rich man; or if he and his wife had renounced, they could have attained Sainthood. However, because he had done nothing beneficial he had lost all his worldly riches, also lost all opportunities of attaining Sainthood.
法句经 Dhammapada 152
这少闻之人如牡牛般长大，
只增长肌肉，不增长智慧。
The man of little learning grows old like the ox. His muscles grow; his wisdom grows not.
One day, the Buddha saw the rich man’s son in poverty and told Venerable Ananda "Ananda, look at this son of a very rich man; he had an aimless life of pleasure. If he had learnt to look after his riches he would have been a very rich man; or if he and his wife had renounced, they could have attained Sainthood. However, because he had done nothing beneficial he had lost all his worldly riches, also lost all opportunities of attaining Sainthood.
法句经 Dhammapada 152
这少闻之人如牡牛般长大，
只增长肌肉，不增长智慧。
The man of little learning grows old like the ox. His muscles grow; his wisdom grows not.
THE MONK WHO ALWAYS SAID THE WRONG THING
Bhikkhu Lāludāyi was dim-witted and very tactless. He could never say things which were appropriate to the occasion, although he tried hard. Thus, on joyful and auspicious occasions he would talk about sorrow, and on sorrowful occasions he would talk about joy and gladness. On top of that he never realized that he had been saying things which were inappropriate to the occasions. When told about this, the Buddha said, "One like Laludayi who has little knowledge is just like an ox. His muscles grow but his wisdom does not"
The Buddha then revealed that Lāludāyi in one of his past existences had been a farmer. He had two oxen to help him to till the land. When one of the oxen died, he was very sad and depressed. He urged his son to requested for an ox from the king. His son refused, but instead asked him to go personally to ask the favour from the king.
Knowing that his father was dull witted, he taught his father the proper way to address the king. It went something like this:
‘I had two oxen, mighty king, to help me till my land;
But one of them is dead; pray give me another, your Highness.’
But when he was taken before the king, he said;
‘I had two oxen mighty king, to help me till my land
But one of them is dead, pray take my other, your Highness.’
Luckily, the king was a wise ruler. He knew that the farmer by the slip of tongue had said the exact opposite of what he had intended to say. The king presented him not one but sixteen oxen.
法句经 Dhammapada 153
多世以来我在娑婆世界里漂流，
找却找不到造屋者，
生而复生的确真苦。
Through many a birth I wandered in saṁsāra, seeking, but not finding, the builder of the house. Sorrowful is it to be born again and again
The Buddha then revealed that Lāludāyi in one of his past existences had been a farmer. He had two oxen to help him to till the land. When one of the oxen died, he was very sad and depressed. He urged his son to requested for an ox from the king. His son refused, but instead asked him to go personally to ask the favour from the king.
Knowing that his father was dull witted, he taught his father the proper way to address the king. It went something like this:
‘I had two oxen, mighty king, to help me till my land;
But one of them is dead; pray give me another, your Highness.’
But when he was taken before the king, he said;
‘I had two oxen mighty king, to help me till my land
But one of them is dead, pray take my other, your Highness.’
Luckily, the king was a wise ruler. He knew that the farmer by the slip of tongue had said the exact opposite of what he had intended to say. The king presented him not one but sixteen oxen.
法句经 Dhammapada 153
多世以来我在娑婆世界里漂流，
找却找不到造屋者，
生而复生的确真苦。
Through many a birth I wandered in saṁsāra, seeking, but not finding, the builder of the house. Sorrowful is it to be born again and again
法句经 Dhammapada 154
噢，造屋者，我看到你了，
你将无法再造屋，
你的柱子都断了，
你的栋梁都毁了，
我心已证得无为，
以灭尽渴爱。
（注：屋子是身体，造屋者是渴爱，无为即是涅槃，灭尽渴爱既已证得阿罗汉果。）
O house-builder! Thou art seen. Thou shalt build no house again. All thy rafters are broken. The ridge-pole is shattered. My mind has attained the unconditioned. Achieved is this end of craving.
THE PAEAN OF BLISS UTTERED BY THE BUDDHA
Prince Siddhattha, of the family of Gotama, son of King Suddhodana and Queen Maya of the kingdom of the Sakyans, renounced the world at the age of twenty-nine and became an ascetic in search of the Dhamma (Truth). For six years, he wandered about the valley of the Ganges, approaching famous religious leaders, studying their doctrines and methods. He lived austerely and submitted himself strictly to rigorous ascetic discipline; but he found all these traditional practices do not lead to the Truth. He was determined to find the Truth in his own way, and by avoiding the two extremes of excessive sensual indulgence and self-mortification, he found the Middle Path which would lead to Perfect Peace, Nibbāna. This Middle Path (Majjhimā paṭipadā) is the Noble Eight Fold Path (Right view, Right thought, Right speech, Right action, Right livelihood, Right effort, Right mindfulness and Right concentration).
Thus, one evening, seated under a Bo (Bodhi) tree on the bank of the Neranjarā river, Prince Siddhattha Gotama attained Supreme Enlightenment at the age of thirty-five. During the first watch of the night, the Prince attained the power of recollection of past existences and during the second watch he attained the power of divine sight. Then, during the third watch of the night he contemplated on the Doctrine of Dependent Origination. At the crack of dawn, Prince Siddhattha Gotama by his own intellect and insight, fully and completely comprehended the Four Noble Truths.
The Four Noble Truths are:
The Noble Truth of Unsatisfactoriness Dukkha (Dukkha Ariya Sacca),
the Noble Truth of the Cause of Dukkha (Dukkha Samudaya Ariya Sacca),
the Noble Truth of the Cessation of Dukkha (Dukkha Nirodha Ariya Sacca),
and The Noble Truth of the Path Leading to the Cessation of Dukkha (Dukkha Nirodha Gāmini Patipadā Ariya Sacca).
There also appeared in him, in all their purity, the clear knowledge of the absolute reality of each Noble Truth (Sacca ňāna), knowledge gained through the performance required for each Noble Truth (Kicca ňāna), and the knowledge of the completion of the performance required for each Noble Truth (Kata ňāna); and thus, he attained the Sabbaňňuta ňāna (also called Bodhi ňāna) of a Buddha. From that time, he was known as Gotama the Buddha.
Doctrine of Dependent Origination:
Dependent on ignorance, conceptions arise
Dependent on conceptions, consciousness arise
Dependent on consciousness, mentality and materiality arise
Dependent on mentality and materiality, six sense bases arise
Dependent on six sense bases, contact arise
Dependent on contact, feeling arise
Dependent on feeling, craving arise
Dependent on craving, attachment arise
Dependent on attachment, a new existence arise
Dependent on a new existence, a new birth arise
Dependent on a new birth, ageing, death, sorrow, lamentation, pain, unhappiness and despair come to be
Thus is the arising of this whole mass of Dukkha
Note:
These two paean of joy (udāna) uttered by the Buddha immediately after His Enlightenment.
Here the Buddha admits his past wanderings in existence which entails suffering, a fact which evidently proves the belief in rebirth. He was compelled to wander, and consequently to suffer, so long as he could not discover the architect who built this house, the body. In His final birth He discovered by His own intuitive wisdom the elusive architect dwelling not outside but within the recesses of His own heart. The architect was Craving or Attachment (Taṇhā) a self-created force, a mental element latent in all. The discovery of the architect is the eradication of carving by attaining Arahanthood which, in this utterance, is alluded to as the end of craving.
The rafters of this self-created house are the defilements (kilesa). The ridge-pole that supports the rafters is ignorance (avijjā), the root cause of all defilements. The shattering of the ridge-pole of ignorance by wisdom results in the complete demolition of the house. The ridge-pole and the rafters are the materials with which the architect builds this undesired house. With their destruction the architect is deprived of the wherewithal to rebuild the house which is not wanted. With the demolition of the house the mind attains the Unconditioned which is Nibbāna.
法句经 Dhammapada 157
若人懂得爱惜自身，
他应当好好地保护自己，
在（生命）三个阶段的任何阶段里，
智者应保持（对邪恶）警觉。
If one holds oneself dear, one should protect oneself well. During every one of the three watches (of life) the wise man should keep vigil (against evil).
THE PRINCE WHO HAD NO OFFSPRING
Once, there was a prince called Bodhi who had built a magnificent palace. When the palace was completed he invited the Buddha for blessings and alms-food. For this special occasion, he perfumed the palace with four kinds of scents and incense. Also, a long length of cloth was spread on the floor, starting from the threshold to the interior of the room. Then, because he had no children, the prince made a solemn asseveration that if he were to have any children the Buddha should step on the cloth.
When the Buddha came, Prince Bodhi respectfully requested the Buddha to enter the room. But the Buddha, instead of moving in, only looked at Ānanda. Ānanda understood Him and so asked Prince Bodhi to remove the cloth from the door-step. Then only, the Buddha entered the palace. The prince then offered delicious and choice food to the Buddha. After the meal, the prince asked the Buddha why he did not step on the cloth. The Buddha in turn asked the prince whether he had not spread the cloth making a solemn asseveration that if he were to be blessed with children, the Buddha would step on it; and the prince replied in the affirmative. To him, the Buddha said that he and his wife were not going to have any children because of their past evil deeds. The Buddha then related their past story.
In one of their past existences, the prince and his wife were the sole survivors of a shipwreck. They were stranded on a deserted island, and there they lived by eating birds' eggs, fledglings and birds, without any feeling of remorse at any time. They were so concerned about their own survival that they selfishly destroyed not only the lives of innocent birds, but those of their young as well. For that evil deed, they would not be blessed with any children. If they had felt even a slight remorse for their deed at any stage of their lives, they could have a children in this existence.
法句经 Dhammapada 158
人们应自己先修好善法，
然后才可以教导他人，
此等智者不会有烦恼。
Let one first establish oneself in what is proper, and then instructs others. Such a wise man will not be defiled.
THE GREEDY MONK
Venerable Upananda was a very eloquent preacher. He used to preach to others not to be greedy and to have only a few wants and would talk eloquently on the merits of contentment and frugality (appicchatā) and austere practices (dhutangas). However, he did not practise what he taught and took for himself all the robes and other requisites that were given up by others.
On one occasion, Upananda went to a village monastery just before the vassa. Some young bhikkhus, being impressed by his eloquence, asked him to spend the vassa in their monastery. He asked them how many robes each bhikkhu usually received as donation for the vassa in their monastery and they told him that they usually received one robe each. So he did not to stay there, but he left his slippers in that monastery. At the next monastery, he learned that the bhikkhus usually received two robes each for the vassa; there he left his staff. At the next monastery, the bhikkhus received three robes each as donation for the vassa; there he left his water bottle. Finally, at the monastery where each bhikkhu received four robes, he decided to spend the vassa.
At the end of the vassa, he claimed his share of robes from the other monasteries where he had left his personal effects. Then he collected all the gifts and came back to his old monastery. On his way, he met two young bhikkhus who were having a dispute over the share of two robes and a valuable velvet blanket which they had between them. Since they could not come to an amicable settlement, they asked Upananda to arbitrate. Upananda gave one robe each to them and took the valuable velvet blanket for having acted as an arbitrator.
The two young bhikkhus were not satisfied with the decision but they could do nothing about it. With a feeling of dissatisfaction and dejection, they went to reported the matter to the Buddha who commented, "One who teaches others should first teach himself and act as he has preached."
On one occasion, Upananda went to a village monastery just before the vassa. Some young bhikkhus, being impressed by his eloquence, asked him to spend the vassa in their monastery. He asked them how many robes each bhikkhu usually received as donation for the vassa in their monastery and they told him that they usually received one robe each. So he did not to stay there, but he left his slippers in that monastery. At the next monastery, he learned that the bhikkhus usually received two robes each for the vassa; there he left his staff. At the next monastery, the bhikkhus received three robes each as donation for the vassa; there he left his water bottle. Finally, at the monastery where each bhikkhu received four robes, he decided to spend the vassa.
At the end of the vassa, he claimed his share of robes from the other monasteries where he had left his personal effects. Then he collected all the gifts and came back to his old monastery. On his way, he met two young bhikkhus who were having a dispute over the share of two robes and a valuable velvet blanket which they had between them. Since they could not come to an amicable settlement, they asked Upananda to arbitrate. Upananda gave one robe each to them and took the valuable velvet blanket for having acted as an arbitrator.
The two young bhikkhus were not satisfied with the decision but they could do nothing about it. With a feeling of dissatisfaction and dejection, they went to reported the matter to the Buddha who commented, "One who teaches others should first teach himself and act as he has preached."
Note:
Vassa : three months rainy retreat, usually from the full moon in the sixth moon until the full moon in the ninth moon, which is also the raining season in India. During the vassa the monk is supposed to take up three months residence in his determined residence, and not to leave the determined residence unless on important matters and even then he must return before the seventh dawn-rise. Nowadays on completion of the three months vassa, usually the monastery will celebrate “kathina” or robe offering ceremony.
法句经 Dhammapada 159
自己所作的应如自己所教的，
只有在完全制伏自己后才可制伏他人，
制伏自己的确是很困难的。
As he instructs others so should he himself act. Himself fully controlled, he should control (others), for oneself, indeed, is difficult to control.
THE MONK WHO PREACHED WITHOUT PRACTISING
Venerable Padhanika Tissa, after taking a subject of meditation from the Buddha, left for the forest with a large group of bhikkhus. There, he told the bhikkhus to be ever mindful and diligent in their meditation practice. After thus exhorting others he himself would lie down and go to sleep. The young bhikkhus did as they were told. They practised meditation during the first watch of the night and when they were about to go to bed, Padhanika Tissa would get up and tell them to go back to their practice. When they returned after meditation practice during the second and third watches he would say the same thing to them.
As he was always acting in this way, the young bhikkhus never had peace of mind, and so they could not concentrate on meditation practice or even on recitation of the suttas. One day, they decided to investigate if their teacher was truly zealous and vigilant as he posed himself to be. When they found out that their teacher Padhanika Tissa only exhorted others but was himself sleeping most of the time, they remarked, "Our teacher knows only how to advise us, but he himself is just wasting time, doing nothing." By this time, as the bhikkhus were not getting enough rest, they were tired. As a result, none of the bhikkhus made any progress in their meditation practice.
At the end of the vassa, they returned to the Jetavana monastery and reported the matter to the Buddha who said, "Bhikkhus! One who wants to teach others should first teach himself and conduct himself properly."
法句经 Dhammapada 160
自己的确是自己的依归，
他人怎能作为自己的依归？
制伏自己之后，
人们获得了难得的归依处（阿罗汉果）。
Oneself is one’s own protector (refuge); what other protector (refuge) can there be? With oneself fully controlled, one obtains a protection (refuge) which is hard to gain.
As he was always acting in this way, the young bhikkhus never had peace of mind, and so they could not concentrate on meditation practice or even on recitation of the suttas. One day, they decided to investigate if their teacher was truly zealous and vigilant as he posed himself to be. When they found out that their teacher Padhanika Tissa only exhorted others but was himself sleeping most of the time, they remarked, "Our teacher knows only how to advise us, but he himself is just wasting time, doing nothing." By this time, as the bhikkhus were not getting enough rest, they were tired. As a result, none of the bhikkhus made any progress in their meditation practice.
At the end of the vassa, they returned to the Jetavana monastery and reported the matter to the Buddha who said, "Bhikkhus! One who wants to teach others should first teach himself and conduct himself properly."
法句经 Dhammapada 160
自己的确是自己的依归，
他人怎能作为自己的依归？
制伏自己之后，
人们获得了难得的归依处（阿罗汉果）。
Oneself is one’s own protector (refuge); what other protector (refuge) can there be? With oneself fully controlled, one obtains a protection (refuge) which is hard to gain.
THE SON OF A BHIKKHUNI
Once, a young married woman having received permission from her husband, became a bhikkhuni. She joined the bhikkhunis who were the pupils of Devadatta. This young woman was pregnant before she became a bhikkhuni, but she was not aware of that. But in due course, the pregnancy became obvious and the other bhikkhunis took her to their teacher Devadatta. Devadatta ordered her to go back to the household life. She then said to the other bhikkhunis, "I have not intended to become a bhikkhuni under your teacher Devadatta; I have come here by mistake. Please take me to the Jetavana monastery where the Buddha lives." Thus she came to the Buddha. The Buddha knew that she was pregnant before she became a bhikkhuni and was therefore innocent; but he was not going to handle the case. The Buddha sent for King Pasenadi of Kosala, Anathapindika, the famous rich man, and Visakha, the famous female lay devotees of the Buddha. He then told Thera Upali (master of Vinaya - rules of conduct) to settle the case in public.
Visakha took the young girl behind a curtain; she examined her and reported to Thera Upali that the girl was already pregnant when she became a bhikkhuni. Thera Upali then declared to the audience that the girl was quite innocent and therefore had not soiled her morality (sila). In due course, a son was born to her. The boy was adopted by King Pasenadi and was named Kumarakassapa. When the boy was seven years old, on learning that his mother was a bhikkhuni, he also became a samanera.
When he came of age he was admitted to the Order as a bhikkhu. One day he took a subject of meditation from the Buddha and went to the forest. There, he practised meditation ardently and diligently and within a short time attained arahantship. However, he continued to live in the forest for twelve more years.
Thus his mother had not seen him for twelve years and she longed to see her son very much. One day, seeing him, the mother bhikkhuni ran after her son weeping and calling out his name. Seeing his mother, Kumarakassapa thought that if he were to speak pleasantly to his mother she would still be attached to him. So for her sake of her spiritual progress (realization of Nibbana) he deliberately address her in an indifferent way: "How is it, that you, a member of the Order, could not even cut off this affection for a son?" The mother thought that her son was very ungrateful to her, and she asked him what he meant. Kumarakassapa repeated what he had said before. On hearing his answer, the mother of Kumarakassapa reflected: "O yes, for twelve years I have shed tears for this son of mine.
Yet, he has spoken harshly to me. What is the use of my affection for him?" Then, the futility of her attachment to her son dawned upon her, and then and there, she decided to cut off her attachment to her son. By cutting off her attachment entirely, the mother of Kumarakassapa attained arahantship on the same day.
One day, at the congregation of bhikkhus, some bhikkhus said to the Buddha, "Venerable Sir! If the mother of Kumarakassapa had listened to Devadatta, she as well as her son would not have become arahants. Surely Devadatta had tried to do them a great wrong.” The Buddha answered, "Bhikkhus!
In trying to reach the deva world, or in trying to attain arahantship, you cannot depend on others, you must strive on your own."
法句经 Dhammapada 161
自己所造之恶，
由自己所生，由自己造成，
它摧毁了愚人，
如同金刚粉碎了宝石
The evil done by oneself, arising in oneself, and caused by oneself, destroys the foolish one, just as a diamond grind a hard gem.
Visakha took the young girl behind a curtain; she examined her and reported to Thera Upali that the girl was already pregnant when she became a bhikkhuni. Thera Upali then declared to the audience that the girl was quite innocent and therefore had not soiled her morality (sila). In due course, a son was born to her. The boy was adopted by King Pasenadi and was named Kumarakassapa. When the boy was seven years old, on learning that his mother was a bhikkhuni, he also became a samanera.
When he came of age he was admitted to the Order as a bhikkhu. One day he took a subject of meditation from the Buddha and went to the forest. There, he practised meditation ardently and diligently and within a short time attained arahantship. However, he continued to live in the forest for twelve more years.
Thus his mother had not seen him for twelve years and she longed to see her son very much. One day, seeing him, the mother bhikkhuni ran after her son weeping and calling out his name. Seeing his mother, Kumarakassapa thought that if he were to speak pleasantly to his mother she would still be attached to him. So for her sake of her spiritual progress (realization of Nibbana) he deliberately address her in an indifferent way: "How is it, that you, a member of the Order, could not even cut off this affection for a son?" The mother thought that her son was very ungrateful to her, and she asked him what he meant. Kumarakassapa repeated what he had said before. On hearing his answer, the mother of Kumarakassapa reflected: "O yes, for twelve years I have shed tears for this son of mine.
Yet, he has spoken harshly to me. What is the use of my affection for him?" Then, the futility of her attachment to her son dawned upon her, and then and there, she decided to cut off her attachment to her son. By cutting off her attachment entirely, the mother of Kumarakassapa attained arahantship on the same day.
One day, at the congregation of bhikkhus, some bhikkhus said to the Buddha, "Venerable Sir! If the mother of Kumarakassapa had listened to Devadatta, she as well as her son would not have become arahants. Surely Devadatta had tried to do them a great wrong.” The Buddha answered, "Bhikkhus!
In trying to reach the deva world, or in trying to attain arahantship, you cannot depend on others, you must strive on your own."
法句经 Dhammapada 161
自己所造之恶，
由自己所生，由自己造成，
它摧毁了愚人，
如同金刚粉碎了宝石
The evil done by oneself, arising in oneself, and caused by oneself, destroys the foolish one, just as a diamond grind a hard gem.
THE UNTIMELY DEATH OF A DEVOTEE
On a certain holy day, Mahakala, a lay disciple, went to the Jetavana monastery. On that day, he observed the eight moral precepts (Uposatha sila) and listened to the discourses on the Dhamma throughout the night. It so happened that on that same night, some thieves broke into a house; and the owners on waking up went after the thieves. The thieves ran away in all directions. Some ran in the direction of the monastery. It was then nearing dawn, and Mahakala was washing his face at the pond close to the monastery. The thieves dropped their stolen property in front of Mahakala and ran on. When the owners arrived, they saw Mahakala with the stolen property. Taking him for one of the thieves they caught hold of him and beat him. Mahakala died on the spot. Early in the morning, when some young bhikkhus from the monastery came to the pond to fetch water, they saw the dead body and recognize it.
On their return to the monastery, they reported what they had seen and said to the Buddha, "Venerable Sir! The lay disciple who was at this monastery listening to the religious discourses all through the night has met with a death which he does not deserve." To them the Buddha replied, "Bhikkhus! If you judge from the good deeds he has done in this existence, he has indeed met with a death he does not deserve. But the fact is that he has only paid for the evil he had done in a past existence. In one of his previous existences, when he fell in love with another man's wife and had beaten her husband to death. Thus, evil deeds surely get one into trouble; they even lead one to hell.
法句经 Dhammapada 162
如同蔓藤缠住娑罗树，
无德者为自身所作的，
正是其敌所愿的。
As the creeper strangles the sal tree, so also, a really immoral person (overwhelmed by craving) does to himself just what his enemy wishes him to suffer.
THE STORY OF DEVADATTA, THE OPPONENT OF THE BUDDHA
One day, some bhikkhus were talking amongst themselves when the Buddha came in and questioned them about the subject of their conversation. They answered that they were talking about Devadatta and then continued as follows:
"Venerable Sir! Devadatta is, indeed, a man without morality; he is also very avaricious. He has tried to gain fame and fortune by getting the confidence of King Ajatasattu by unfair means. He has also tried to convince King Ajatasattu that by getting rid of his father, he (Ajatasattu) would immediately become a powerful king. Having been thus misled by Devadatta, Ajatasattu killed his father by torturing him. Devadatta has even attempted three times to kill you, our most Venerable Teacher. Devadatta is, indeed, very wicked and ambitious."
After listening to the bhikkhus, the Buddha told them that Devadatta has tried to kill him not only now but also in his previous existences. Then the Buddha said, ‘Bhikkhus! Just as a creeper strangles the tree to which it clings, so also, those without morality, being overwhelmed by evil desires, will have to suffer for their misdeeds.’
法句经 Dhammapada 163
要做对自己有害的恶事是很容易的，
真正最难做的是对自己有益的善事。
Easy to do are things that are evil and not beneficial to oneself, but very difficult indeed, to do is that which is beneficial and good.
"Venerable Sir! Devadatta is, indeed, a man without morality; he is also very avaricious. He has tried to gain fame and fortune by getting the confidence of King Ajatasattu by unfair means. He has also tried to convince King Ajatasattu that by getting rid of his father, he (Ajatasattu) would immediately become a powerful king. Having been thus misled by Devadatta, Ajatasattu killed his father by torturing him. Devadatta has even attempted three times to kill you, our most Venerable Teacher. Devadatta is, indeed, very wicked and ambitious."
After listening to the bhikkhus, the Buddha told them that Devadatta has tried to kill him not only now but also in his previous existences. Then the Buddha said, ‘Bhikkhus! Just as a creeper strangles the tree to which it clings, so also, those without morality, being overwhelmed by evil desires, will have to suffer for their misdeeds.’
法句经 Dhammapada 163
要做对自己有害的恶事是很容易的，
真正最难做的是对自己有益的善事。
Easy to do are things that are evil and not beneficial to oneself, but very difficult indeed, to do is that which is beneficial and good.
THE STORY OF SCHISM IN THE ORDER
One day, when the Buddha was giving a discourse in the Veluvana monastery, Devadatta came to him and suggested that since the Buddha was getting old, the duties of the Order should be entrusted to him (Devadatta); but the Buddha did not accepted his proposal and Devadatta felt very insulted.
From that time, he felt very bitter. He even tried to kill the Buddha, but all his attempts failed. Later, Devadatta tried another tactic. This time, he came to the Buddha and proposed five rules of discipline for the bhikkhus to observe throughout their lives.
He proposed:
(i) that the bhikkhus should live in the forest;
(ii) that they should live only on food received on alms-rounds;
(iii) that they should wear robes made only from pieces of cloth collected from rubbish heaps;
(iv) that they should reside under trees; and
(v) that they should not take fish or meat.
The Buddha did not have any objections to these rules and made no objections to those who were willing to observe them, but for various valid considerations, he was not prepared to introduced these rules of discipline on the Orders in general.
Devadatta claimed that the rules proposed by him were much better than the existing rules of discipline, and some new bhikkhus agreed with him.
One day, on being questioned by the Buddha, Devadatta admitted that he was trying to create a schism in the Order. Devadatta was advised that it was a very serious misdeed, but Devadatta paid no heed to the advice. Later, Devadatta informed Thera Ananda that from that day onward he will observe all his religious activities and perform the monastic duties separately from the Order instituted by the Buddha. Thera Ananda reported the matter to the Buddha.
On hearing this, the Buddha reflected, "Devadatta is committing a very serious misdeed in dividing the Sangha Community, and he will have to suffer for his evil intention. Then the Buddha said, “For a virtuous person, it is easy to do good deeds and difficult to do evil; but for an evil one, it is easy to do evil and difficult to do good deeds. Indeed, it is easy to do something which is not beneficial, but it is very difficult to do something which is good and beneficial."
Then Devadatta, followed by a group of bhikkhus, broke off from the Order, and went to Gayasisa.
However, the two Chief Disciples, Sariputta and Moggallana, were able to make many of those bhikkhus realise their mistakes and they returned to the Buddha.
法句经 Dhammapada 164
持有邪见的愚人诽谤阿罗汉、圣者、住于正法者的教法，实是自我毁灭；如迦达迦树生果实，实是为自己带来灭亡。
The foolish man, who, on account of false views, scorns the teaching of the Arahants, the Noble Ones, and the Righteous, produces fruit like the bamboo, only for self-destruction.
From that time, he felt very bitter. He even tried to kill the Buddha, but all his attempts failed. Later, Devadatta tried another tactic. This time, he came to the Buddha and proposed five rules of discipline for the bhikkhus to observe throughout their lives.
He proposed:
(i) that the bhikkhus should live in the forest;
(ii) that they should live only on food received on alms-rounds;
(iii) that they should wear robes made only from pieces of cloth collected from rubbish heaps;
(iv) that they should reside under trees; and
(v) that they should not take fish or meat.
The Buddha did not have any objections to these rules and made no objections to those who were willing to observe them, but for various valid considerations, he was not prepared to introduced these rules of discipline on the Orders in general.
Devadatta claimed that the rules proposed by him were much better than the existing rules of discipline, and some new bhikkhus agreed with him.
One day, on being questioned by the Buddha, Devadatta admitted that he was trying to create a schism in the Order. Devadatta was advised that it was a very serious misdeed, but Devadatta paid no heed to the advice. Later, Devadatta informed Thera Ananda that from that day onward he will observe all his religious activities and perform the monastic duties separately from the Order instituted by the Buddha. Thera Ananda reported the matter to the Buddha.
On hearing this, the Buddha reflected, "Devadatta is committing a very serious misdeed in dividing the Sangha Community, and he will have to suffer for his evil intention. Then the Buddha said, “For a virtuous person, it is easy to do good deeds and difficult to do evil; but for an evil one, it is easy to do evil and difficult to do good deeds. Indeed, it is easy to do something which is not beneficial, but it is very difficult to do something which is good and beneficial."
Then Devadatta, followed by a group of bhikkhus, broke off from the Order, and went to Gayasisa.
However, the two Chief Disciples, Sariputta and Moggallana, were able to make many of those bhikkhus realise their mistakes and they returned to the Buddha.
法句经 Dhammapada 164
持有邪见的愚人诽谤阿罗汉、圣者、住于正法者的教法，实是自我毁灭；如迦达迦树生果实，实是为自己带来灭亡。
The foolish man, who, on account of false views, scorns the teaching of the Arahants, the Noble Ones, and the Righteous, produces fruit like the bamboo, only for self-destruction.
THE JEALOUS MONK
Once in Savatthi, an elderly woman was looking after a Thera named Kala, like her own son. One day hearing from her neighbours about the virtues of the Buddha, she wished very much to go to the Jetavana monastery and listen to the discourses given by the Buddha. So she told Thera Kala about her wishes; but the thera advised her against it. Three times she spoke to him about her wishes but he always dissuaded her. But one day, in spite of his objections, the lady decided to go to the Jetavana monastery. When the monk came to know that she had left for the monastery, he reflected selfishly,
‘If she hears the Dhamma from the Master, she will have no more use for me.’ He hurried to the monastery, and found her listening to the discourse being given by the Buddha. He approached the Buddha respectfully, and said, "Venerable Sir! This woman is very dull; she will not be able to understand the sublime Dhamma; please teach her only about charity (dana) and morality (sila)."
The Buddha knew very well that Thera Kala was talking out of spite and with an ulterior motive. So he admonished Thera Kala,"Bhikkhu! Because of your foolishness and wrong view, you have abused my Teaching. You are only destroying yourself."
法句经 Dhammapada 165
只有自己才能造恶，
自己才能污染自己，
只有自己才能不造恶，
自己才能清净自己，
净与不净只看自己，
无人能够清净他人。
By oneself, indeed, is evil done; by oneself is one defiled. By oneself is evil left undone, but oneself, indeed, is one purified. Purity and impurity depend on oneself. No one purifies another.
‘If she hears the Dhamma from the Master, she will have no more use for me.’ He hurried to the monastery, and found her listening to the discourse being given by the Buddha. He approached the Buddha respectfully, and said, "Venerable Sir! This woman is very dull; she will not be able to understand the sublime Dhamma; please teach her only about charity (dana) and morality (sila)."
The Buddha knew very well that Thera Kala was talking out of spite and with an ulterior motive. So he admonished Thera Kala,"Bhikkhu! Because of your foolishness and wrong view, you have abused my Teaching. You are only destroying yourself."
法句经 Dhammapada 165
只有自己才能造恶，
自己才能污染自己，
只有自己才能不造恶，
自己才能清净自己，
净与不净只看自己，
无人能够清净他人。
By oneself, indeed, is evil done; by oneself is one defiled. By oneself is evil left undone, but oneself, indeed, is one purified. Purity and impurity depend on oneself. No one purifies another.
A DEVOTEE PROTECTED BY COURTESANS
One day, a devotee called Culakala observed the eight precepts and spent the night at the Jetavana monastery, listening to religious discourses all through the night. Early in the morning, as he was returning home he saw a group of angry people chasing some thieves who had stolen some valuables and money from them. In their haste to get away, the thieves threw down the stolen loot in front of Culakala. Blinded by anger, the people mistook him for the thief; and caught hold of him and started to beat him up. Fortunately some courtesans who had come to fetch water from a nearby river testified that they knew him and that he was not the thief. So Culakala was let off.
When the Buddha was told about it, he said to Culakala, "You have been let off not only because the courtesans said that you were not the thief but also because you did not steal and was therefore innocent.
法句经 Dhammapada 166
无论利益他人的事有多重大，
也莫忽视了自身的利益；
清楚地知道了自身的利益，
他应当全力获取它。
（注：attdattham[自身的利益] 是指道、果与涅磐。）
For the sake of others’ welfare, however great, let not one neglect one’s own welfare. Clearly perceiving one’s own welfare, let one be intent on one’s own goal
When the Buddha was told about it, he said to Culakala, "You have been let off not only because the courtesans said that you were not the thief but also because you did not steal and was therefore innocent.
法句经 Dhammapada 166
无论利益他人的事有多重大，
也莫忽视了自身的利益；
清楚地知道了自身的利益，
他应当全力获取它。
（注：attdattham[自身的利益] 是指道、果与涅磐。）
For the sake of others’ welfare, however great, let not one neglect one’s own welfare. Clearly perceiving one’s own welfare, let one be intent on one’s own goal
THE STORY OF A DILIGENT MONK
When the Buddha declared that he would realize parinibbana in a few months' time, many bhikkhus (i.e. those who had not yet gained Arahanthood) were sad and did not know what to do. So they kept close to the Buddha. A monk named Attadattha, however, did not go to the Buddha and, having resolved to attain arahantship during the lifetime of the Buddha, was striving hard in the meditation practice. Other bhikkhus, not understanding him, took him to the Buddha and said, "Venerable Sir, this bhikkhu does not seem to love and revere you as we do. He is egoist and keeps to himself." The monk then respectfully explained that the greatest homage he could pay the Buddha was to attain arahantship before the Buddha realized parinibbana
In applauding the monk, the Buddha told the bhikkhus, "Bhikkhus, those who love and revere me should act like Attadattha. You are not paying me homage by coming to see me; you pay me homage only by practising the Dhamma I have taught you.”
In applauding the monk, the Buddha told the bhikkhus, "Bhikkhus, those who love and revere me should act like Attadattha. You are not paying me homage by coming to see me; you pay me homage only by practising the Dhamma I have taught you.”
Here welfare denotes one’s ultimate goal, i.e. Nibbana
法句经 Dhammapada 167
莫做卑劣事，莫怠惰过活，
莫执持邪见，莫延长世界。
（注：在此世界是指生死轮回。）
Do not follow a life of evil; do not live heedlessly; do not have false views; do not value worldly things (In this way one can get rid of suffering)
A BHIKKHU WHO QUARRELLED WITH A YOUNG GIRL
Once, a young bhikkhu accompanied an older bhikkhu to the house of Visākhā. After accepting the almsfood, the elder bhikkhu left for another place, leaving the young bhikkhu behind at the house of Visākhā. The granddaughter of Visākhā was filtering some water for the young bhikkhu, and when she saw her own reflection in the big water pot she laughed. When the young bhikkhu saw her laughing he also laughed. When she saw the young bhikkhu laughing at her, she commented "You, shaven head! Why are you laughing at me ?" The young bhikkhu replied, "You are a shaven head yourself; your mother and your father are also shaven heads!" Hearing the remarks, the young girl went weeping to her grandmother.
Visākhā immediately told the young bhikkhu, "Please do not get angry with my granddaughter. She does not mean to be disrespectful. But, a bhikkhu does have his head shaved, and putting on a robe which is made up of cut pieces, he goes on alms-round with a bowl which is rimless. What this young girl said was, in a way, quite right, is it not?"
The young bhikkhu replied. "It is true but why should she abuse me on that account ?" At this point, the elder bhikkhu returned; but both Visākhā and the old bhikkhu failed to appease the young bhikkhu and the young girl.
Soon after this, the Buddha arrived and learned about the misunderstanding. The Buddha knew that the time was ripe for the young bhikkhu to attain the first stage of Sainthood, and to make the young bhikkhu more responsive to his words, the Buddha asked Visākhā, "Visākhā, is there any reason for your granddaughter to address my son as a shaven head just because he has his head shaven? After all, he had his head shaven to enter my Order.” Hearing these words, the young bhikkhu paid his respects to the Buddha, and said, "Venerable Sir! You alone understands me; neither my teacher nor this grandmother understands me." The Buddha knew that the young bhikkhu was then in a receptive mood to comprehend the Dhamma and so he said, "To enjoy with sensual desire is ignoble; it is not right and proper to have ignoble thoughts."
法句经 Dhammapada 168
莫懒于执行（托钵的）责任，
应细心地奉行此善行，
实践此善行的人，
今生来世皆安乐。
A man should not live heedlessly but should exert himself to live righteously.
Such a man is happy in this world and in the next.
法句经 Dhammapada 169
应细心地奉行（托钵的）责任，
莫跟随恶行（即不托钵）。
实践此善行的人，
今生来世皆安乐。
A man should life righteously and not wrongly.
Such a man is happy in this world and in the next.
Visākhā immediately told the young bhikkhu, "Please do not get angry with my granddaughter. She does not mean to be disrespectful. But, a bhikkhu does have his head shaved, and putting on a robe which is made up of cut pieces, he goes on alms-round with a bowl which is rimless. What this young girl said was, in a way, quite right, is it not?"
The young bhikkhu replied. "It is true but why should she abuse me on that account ?" At this point, the elder bhikkhu returned; but both Visākhā and the old bhikkhu failed to appease the young bhikkhu and the young girl.
Soon after this, the Buddha arrived and learned about the misunderstanding. The Buddha knew that the time was ripe for the young bhikkhu to attain the first stage of Sainthood, and to make the young bhikkhu more responsive to his words, the Buddha asked Visākhā, "Visākhā, is there any reason for your granddaughter to address my son as a shaven head just because he has his head shaven? After all, he had his head shaven to enter my Order.” Hearing these words, the young bhikkhu paid his respects to the Buddha, and said, "Venerable Sir! You alone understands me; neither my teacher nor this grandmother understands me." The Buddha knew that the young bhikkhu was then in a receptive mood to comprehend the Dhamma and so he said, "To enjoy with sensual desire is ignoble; it is not right and proper to have ignoble thoughts."
法句经 Dhammapada 168
莫懒于执行（托钵的）责任，
应细心地奉行此善行，
实践此善行的人，
今生来世皆安乐。
A man should not live heedlessly but should exert himself to live righteously.
Such a man is happy in this world and in the next.
法句经 Dhammapada 169
应细心地奉行（托钵的）责任，
莫跟随恶行（即不托钵）。
实践此善行的人，
今生来世皆安乐。
A man should life righteously and not wrongly.
Such a man is happy in this world and in the next.
THE BUDDHA VISITS KAPILAVATTHU
When the Buddha visited Kapilavatthu for the first time after his Enlightenment he stayed at the Nigrodharama monastery. There, he expounded the Dhamma to his relatives. King Suddhodana thought that the Buddha, who was his own son, would go to no other place, but would surely come to his palace for alms-food the next day; but he did not specifically invite the Buddha to come for alms-food. However, the next day, he prepared alms-food for the Buddha and his bhikkhus.
As there was no special invitation for alms-giving on that day, the Buddha and his bhikkhus went for alms-round. Before proceeding he considered within himself, ‘Did the Buddhas of the past, upon entering the city of their kinsfolk, straightaway enter the houses of the relatives, or did they go from house to house to receive alms?’ Perceiving that they did go from house to house, the Buddha went along the streets of Kapilavatthu seeking alms.
On hearing of this seemingly humiliating conduct of the Buddha from his daughter-in-law, Yasodhara, the King greatly perturbed, went to the Buddha and said, ‘Son, why do you ruin me? I am overwhelmed with shame to see you begging for alms. Is is proper for you, who used to travel in a golden palanquin, to seek alms in this very city? Why do you put me to shame?
Whereupon the Buddha replied, ‘O King, I am not putting you to shame. I am following the custom of my Buddha lineage. All previous Buddhas have lived by seeking alms.’
The King realized that this was the way of the Buddhas and attained the first stage of Sainthood.
法句经 Dhammapada 170
若人能有如看待水泡，
或看待海市蜃楼般，
来看待这世界（即五蕴），
那么，死亡之王就看不到他了。
Just as one would look upon a bubble, just as one would look upon a mirage - if a person thus looks upon the world, the King of Death sees him not
As there was no special invitation for alms-giving on that day, the Buddha and his bhikkhus went for alms-round. Before proceeding he considered within himself, ‘Did the Buddhas of the past, upon entering the city of their kinsfolk, straightaway enter the houses of the relatives, or did they go from house to house to receive alms?’ Perceiving that they did go from house to house, the Buddha went along the streets of Kapilavatthu seeking alms.
On hearing of this seemingly humiliating conduct of the Buddha from his daughter-in-law, Yasodhara, the King greatly perturbed, went to the Buddha and said, ‘Son, why do you ruin me? I am overwhelmed with shame to see you begging for alms. Is is proper for you, who used to travel in a golden palanquin, to seek alms in this very city? Why do you put me to shame?
Whereupon the Buddha replied, ‘O King, I am not putting you to shame. I am following the custom of my Buddha lineage. All previous Buddhas have lived by seeking alms.’
The King realized that this was the way of the Buddhas and attained the first stage of Sainthood.
法句经 Dhammapada 170
若人能有如看待水泡，
或看待海市蜃楼般，
来看待这世界（即五蕴），
那么，死亡之王就看不到他了。
Just as one would look upon a bubble, just as one would look upon a mirage - if a person thus looks upon the world, the King of Death sees him not
MEDITATION ON A MIRAGE
On one occasion, a few hundred bhikkhus went into the forest to practise meditation. But they made very slow progress; they decided to return to the Buddha to ask for a more suitable subject of meditation. On their way to the Buddha, seeing a mirage they meditated on it. As soon as they entered the compound of the monastery, a storm broke out. As big drops of rain fell, bubbles were formed on the ground and soon disappeared. Seeing those bubbles, the bhikkhus reflected "This body of ours is perishable like the bubbles", and perceived the impermanent nature of the aggregates (khandhas).
法句经 Dhammapada 171
来吧，看看这世界（即五蕴）。
它像华丽的皇家马车；
愚人沉湎其中，
但智者毫不执着于它。
Come, behold this world (this body, composed of the five aggregates) which is like unto an ornamented royal chariot, wherein fools flounder, but for the wise there is no attachment.
法句经 Dhammapada 171
来吧，看看这世界（即五蕴）。
它像华丽的皇家马车；
愚人沉湎其中，
但智者毫不执着于它。
Come, behold this world (this body, composed of the five aggregates) which is like unto an ornamented royal chariot, wherein fools flounder, but for the wise there is no attachment.
HOW THE BUDDHA CONSOLED A SAD PRINCE
On one occasion, Prince Abhaya triumphantly returned after suppressing a rebellion at the frontier.
King Bimbisara was so pleased with him that for seven days, Abhaya was given the glory and honour of a ruler, together with a dancing girl to entertain him. On the last day, while the dancer was entertaining the prince and his company in the garden, she had a severe stroke; she collapsed and died on the spot. The prince was shocked and very much distressed. Sorrowfully, he went to the Buddha to find solace. To him the Buddha said, "O prince, the tears you have shed all through the round of rebirths cannot be measured. This world of component things (aggregates i.e., khandhās) is the place where fools flounder."
Note:
Khandhās: According to the Buddha, this so-called being is composed of five groups (aggregates), viz: matter, feeling, perception, mental states and consciousness. These are the five psycho-physical component parts that constitute an individual. Matter is composed of forces and qualities. Mind too is composed of mental states. There are fifty-two in number. Of them, feeling and perception are treated as two distinct groups. The remaining fifty are collectively called mental states (saṁkhārā).
法句经 Dhammapada 172
以前放逸，后来精进的人，
如无云的明月，照亮这世间。
A man, who is free from heedlessness and is heedless no more, purifies himself and shines in this world like the moon which is freed from a cloud.
King Bimbisara was so pleased with him that for seven days, Abhaya was given the glory and honour of a ruler, together with a dancing girl to entertain him. On the last day, while the dancer was entertaining the prince and his company in the garden, she had a severe stroke; she collapsed and died on the spot. The prince was shocked and very much distressed. Sorrowfully, he went to the Buddha to find solace. To him the Buddha said, "O prince, the tears you have shed all through the round of rebirths cannot be measured. This world of component things (aggregates i.e., khandhās) is the place where fools flounder."
Note:
Khandhās: According to the Buddha, this so-called being is composed of five groups (aggregates), viz: matter, feeling, perception, mental states and consciousness. These are the five psycho-physical component parts that constitute an individual. Matter is composed of forces and qualities. Mind too is composed of mental states. There are fifty-two in number. Of them, feeling and perception are treated as two distinct groups. The remaining fifty are collectively called mental states (saṁkhārā).
法句经 Dhammapada 172
以前放逸，后来精进的人，
如无云的明月，照亮这世间。
A man, who is free from heedlessness and is heedless no more, purifies himself and shines in this world like the moon which is freed from a cloud.
THE MONK WITH A BROOM
Thera Sammajjana spent most of his time sweeping the compound of the monastery. At that time, Thera Revata was also staying at the monastery. Unlike Sammajjana, Thera Revata spent most of his time in meditation or deep mental absorption. Seeing Thera Revata's behaviour, Thera Sammajjana thought the other thera was just idling away his time. Thus, one day Sammajjana went to Thera
Revata and said to him, "You are being very lazy, living on the food offered out of faith and generosity. Don't you think you should sometimes sweep the floors or the compound or some other place?" To him, Thera Revata replied, "Friend, a bhikkhu should not spend all his times sweeping.
He should sweep early in the morning, then go out on the alms-round. After the meal, contemplating his body he should try to perceive the true nature of the aggregates, or else, recite the sutta until nightfall. Then he can do the sweeping again if he so wishes." Thera Sammajjana strictly followed the advice given by Thera Revata and soon attained arahantship.
Other bhikkhus noticed Sammajjana was not sweeping as much as he used to. When questioned by the bhikkhus, Sammajjana replied, ‘When I was not mindful, I was all the time sweeping; but now I am no longer unmindful." When the bhikkhus heard his reply they were sceptical; so they went to the Buddha and said, "Venerable Sir! Thera Sammajjana falsely claims himself to be an arahant; he is telling lies." To them the Buddha said, "Sammajjana has indeed attained arahantship; he is telling the truth."
法句经 Dhammapada 173
以善扑灭了旧恶之人，
如无云的明月，照亮这世间。
（注：[以善]的善是指阿罗汉道智）。
Whosoever, by a good deed, covers the evil done, such a one illumines this world like the moon freed from clouds.
A MURDERER WHO ATTAINS SAINTHOOD
Angulimala was the son of a brahmin in the court of King Pasenadi of Kosala. His original name was Ahiṁsaka and he was sent to Taxila for his studies. Ahiṁsaka was intelligent and was also obedient to his teacher. So he was liked by the teacher and his wife; as a result other pupils were jealous of him. So they went to the teacher and falsely reported that Ahiṁsaka was having an affair with his wife. At first, the teacher did not believe them, but after being told a number of times he thought it was true and he vowed to have revenge on Ahiṁsaka. He considered that to kill the boy would reflect badly on him so he thought of a plan worse than killing the innocent pupil. He told Ahiṁsaka to kill one thousand human beings and to bring one right-hand finger of each as payment for teaching him. In obedience to the teacher, though with great reluctance, he stated killing people. The fingers so collected were hung on a tree, but as they were destroyed by crows and vultures, he later wore a garland of those fingers to ascertain the exact number.
Because of this he came to be known as Angulimala (finger garland) and he became the terror of the countryside. The king himself heard about the exploits of Angulimala, and he decided to capture him. When Mantani, the mother of Angulimala, heard about the king's intention, she went into the forest in a desperate bid to save her son. By this time, the chain round the neck of Angulimala had nine hundred and ninety-nine fingers in it, just one finger short of one thousand.
Early in the morning on that day, the Buddha saw Angulimala in his vision, and reflected that if he did not intervene, Angulimala who was on the look out for the last person to make up the one thousand would see his mother and might kill her. In that case, Angulimala would have to suffer in hell for an even longer period. So out of compassion, the Buddha left for the forest where Angulimala was.
Angulimala, after many sleepless days and nights, was very tired and near exhaustion. At the same time, he was very anxious to kill the last person to make up his full quota of one thousand and so complete his task. He made up his mind to kill the first person he met. Just then, as he looked out he saw the Buddha and ran after him with his knife raised. The Buddha just kept moving ahead of him slowly, but even that Angulimala just could not catch up with the Buddha. Finally, he cried out, "O bhikkhu, stop! stop!" and the Buddha replied, "I have stopped. It is you who have not stopped."
Angulimala did not get the significance of the words of the Buddha, so he asked, "O Bhikkhu! Why do you say that you have stopped and I have not stopped?"
The Buddha replied "I say that I have stopped because I have given up killing all beings, I have given up ill-treating all beings, and have established myself in universal love, patience, and knowledge through reflection. But, you have not given up killing or ill-treating others and you are not yet established in universal love and patience. Hence, you are the one who has not stopped." On hearing these words Angulimala reflected, "These are the words of a wise man. This bhikkhu is so very wise and so very brave ; he must be the ruler of the bhikkhus. Indeed, he must be the Buddha himself! He must have come here specially to make me see the light." So thinking, he threw away his weapon and asked the Buddha to admit him to the Order of the bhikkhus. Then and there, the Buddha made him a bhikkhu.
Angulimala's mother looked for her son everywhere in the forest shouting out his name, but failing to find him she returned home. When the king and his men came to capture Angulimala, they found him at the monastery of the Buddha. Finding that Angulimala had given up his evil ways and had become a bhikkhu, the king and his men agreed to leave him alone. During his stay at the monastery,
Angulimala ardently and diligently practised meditation.
Angulimala had no peace of mind, because even in his solitary meditation he used to recall memories of his past and the pathetic cries of his unfortunate victims. As a result of his evil kamma, while seeking alms in the streets he would become a target of stray stones and sticks and he would return to the Jetavana monastery with bruised head and flowing blood, cuts and bruises to be reminded by the Buddha: "My son Angulimala! You have done away with evil. Have patience. This is the effect of the evil deeds you have committed in this existence. Your evil kamma would have made you suffer for innumerable years in hell had I not met you.”
One morning while going on an alms-round in Savatthi, Angulimala heard someone crying out in pain. When he came to know that a pregnant lady was having labour pains and facing difficulty to deliver the child, he reflected, ‘All worldlings are subject to suffering.’ Moved by compassion, he reported this pathetic woman’s suffering to the Buddha who then advised him to recite the following words of truth, which later came to be known as ‘Angulimala Paritta.’ Going to the presence of the suffering woman, he sat on a seat separated from her by a screen, and uttered these worlds.
Yato’ ham bhagini ariyāya
Jātiyā jāto n’ābhijanāmi
Saňcicca pānam jivitā voropetā
Tena saccena sotthi te hotu
Sothi gabbhassāti
(Sister, since the day I became an Arahant, I have not consciously destroyed the life of any living beings. By this truth, may you be well and may our unborn child be well!)
Instantly the woman delivered her child with ease. Both the mother and child were well and healthy.
The efficacy of this paritta persists to this day.
Angulimala liked living in solitude and in seclusion. Later on he passed away peacefully. As an arahant, he had attained parinibbana.
Other bhikkhus asked the Buddha where Angulimala was reborn, and when the Buddha replied "My son has realized parinibbana", they could hardly believe it. So they asked him whether it was possible that a man who had killed so many people could have realized parinibbana. To this question, the Buddha replied, "Bhikkhus! Angulimala had done much evil because he did not have good friends. But later, he found good friends and through their help and good advice he had been steadfast and mindful in his practice of the Dhamma and meditation. Therefore, his evil deeds have been overwhelmed by good kamma and his mind has been completely rid of all defilements.”
法句经 Dhammapada 174
这世界是黑暗的，
在此中能（以观智）洞察之人很少。
就像只有少数的鸟能逃脱罗网，
只有少数几人能去到天界（与涅槃）。
Blind is this world. Few are those who clearly see. As few birds escape from a net, few go to a blissful state.
Because of this he came to be known as Angulimala (finger garland) and he became the terror of the countryside. The king himself heard about the exploits of Angulimala, and he decided to capture him. When Mantani, the mother of Angulimala, heard about the king's intention, she went into the forest in a desperate bid to save her son. By this time, the chain round the neck of Angulimala had nine hundred and ninety-nine fingers in it, just one finger short of one thousand.
Early in the morning on that day, the Buddha saw Angulimala in his vision, and reflected that if he did not intervene, Angulimala who was on the look out for the last person to make up the one thousand would see his mother and might kill her. In that case, Angulimala would have to suffer in hell for an even longer period. So out of compassion, the Buddha left for the forest where Angulimala was.
Angulimala, after many sleepless days and nights, was very tired and near exhaustion. At the same time, he was very anxious to kill the last person to make up his full quota of one thousand and so complete his task. He made up his mind to kill the first person he met. Just then, as he looked out he saw the Buddha and ran after him with his knife raised. The Buddha just kept moving ahead of him slowly, but even that Angulimala just could not catch up with the Buddha. Finally, he cried out, "O bhikkhu, stop! stop!" and the Buddha replied, "I have stopped. It is you who have not stopped."
Angulimala did not get the significance of the words of the Buddha, so he asked, "O Bhikkhu! Why do you say that you have stopped and I have not stopped?"
The Buddha replied "I say that I have stopped because I have given up killing all beings, I have given up ill-treating all beings, and have established myself in universal love, patience, and knowledge through reflection. But, you have not given up killing or ill-treating others and you are not yet established in universal love and patience. Hence, you are the one who has not stopped." On hearing these words Angulimala reflected, "These are the words of a wise man. This bhikkhu is so very wise and so very brave ; he must be the ruler of the bhikkhus. Indeed, he must be the Buddha himself! He must have come here specially to make me see the light." So thinking, he threw away his weapon and asked the Buddha to admit him to the Order of the bhikkhus. Then and there, the Buddha made him a bhikkhu.
Angulimala's mother looked for her son everywhere in the forest shouting out his name, but failing to find him she returned home. When the king and his men came to capture Angulimala, they found him at the monastery of the Buddha. Finding that Angulimala had given up his evil ways and had become a bhikkhu, the king and his men agreed to leave him alone. During his stay at the monastery,
Angulimala ardently and diligently practised meditation.
Angulimala had no peace of mind, because even in his solitary meditation he used to recall memories of his past and the pathetic cries of his unfortunate victims. As a result of his evil kamma, while seeking alms in the streets he would become a target of stray stones and sticks and he would return to the Jetavana monastery with bruised head and flowing blood, cuts and bruises to be reminded by the Buddha: "My son Angulimala! You have done away with evil. Have patience. This is the effect of the evil deeds you have committed in this existence. Your evil kamma would have made you suffer for innumerable years in hell had I not met you.”
One morning while going on an alms-round in Savatthi, Angulimala heard someone crying out in pain. When he came to know that a pregnant lady was having labour pains and facing difficulty to deliver the child, he reflected, ‘All worldlings are subject to suffering.’ Moved by compassion, he reported this pathetic woman’s suffering to the Buddha who then advised him to recite the following words of truth, which later came to be known as ‘Angulimala Paritta.’ Going to the presence of the suffering woman, he sat on a seat separated from her by a screen, and uttered these worlds.
Yato’ ham bhagini ariyāya
Jātiyā jāto n’ābhijanāmi
Saňcicca pānam jivitā voropetā
Tena saccena sotthi te hotu
Sothi gabbhassāti
(Sister, since the day I became an Arahant, I have not consciously destroyed the life of any living beings. By this truth, may you be well and may our unborn child be well!)
Instantly the woman delivered her child with ease. Both the mother and child were well and healthy.
The efficacy of this paritta persists to this day.
Angulimala liked living in solitude and in seclusion. Later on he passed away peacefully. As an arahant, he had attained parinibbana.
Other bhikkhus asked the Buddha where Angulimala was reborn, and when the Buddha replied "My son has realized parinibbana", they could hardly believe it. So they asked him whether it was possible that a man who had killed so many people could have realized parinibbana. To this question, the Buddha replied, "Bhikkhus! Angulimala had done much evil because he did not have good friends. But later, he found good friends and through their help and good advice he had been steadfast and mindful in his practice of the Dhamma and meditation. Therefore, his evil deeds have been overwhelmed by good kamma and his mind has been completely rid of all defilements.”
法句经 Dhammapada 174
这世界是黑暗的，
在此中能（以观智）洞察之人很少。
就像只有少数的鸟能逃脱罗网，
只有少数几人能去到天界（与涅槃）。
Blind is this world. Few are those who clearly see. As few birds escape from a net, few go to a blissful state.
THE WEAVER-GIRL WHO REALISED THE NATURE OF LIFE
One day, the Buddha gave a discourse on the impermanence of life at Alavi. He admonished, ‘Practise meditation on death. Reflect mindfully: Uncertain is my life, certain is my death, certainly one day I have to face death.’
The Buddha also exhorted the listeners to be always mindful and to strive to perceive the true nature of life. He also said,"As one who is armed with a stick or a spear is prepared to meet an enemy and some other poisonous and dangerous animals, so also, one who is ever mindful of death will face death mindfully. He will then leave this world for a good destination.’ Many people could not grasp the essence of the discourse, but a young girl of sixteen who was a weaver clearly understood the Buddha’s discourse. After the sermon, the Buddha returned to the Jetavana monastery.
One day, when the Buddha surveyed the world, he saw the young weaver in his vision, and knew that time was ripe for the girl to attain the first stage of Sainthood. So the Buddha came to the village of Alavi to expound the Dhamma for the second time. When the girl heard that the Buddha had come again with a few hundred bhikkhus, she wanted to go and listen to the discourse. However, her father had also asked her to wind some thread spools which he needed urgently, so she promptly wound some spools and took them to her father. On the way, she stopped for a moment at the outer fringe of the audience who had come to listen to the Buddha.
Meanwhile, the Buddha knew that the young weaver would come to listen to his discourse. He also knew that it was very important that she should listen to the Dhamma on her way to the weaving shed and not on her return, as her future existence was uncertain because her kammic energy for survival was going to be extinguished very soon. So, when the young weaver appeared on the fringe of the audience, the Buddha looked at her. When she saw the Buddha looking at her, she dropped her basket and respectfully approached the Buddha. Then, the Buddha put four questions to her and which she answered all of them correctly . The questions and answers are as given below.
The Buddha : Where have you come from?
The Girl: : I do not know
The Buddha : Where are you going?
The Girl : I do not know
The Buddha : Don't you know?
The Girl : Yes, I do know
The Buddha : Do you know?
The Girl : I do not know, Venerable Sir
Hearing her answers, the audience thought that the young weaver was being very disrespectful. Then, the Buddha asked her to explain what she meant by her answers, and she explained.
"Venerable Sir! Since you know that I have come from my house, I take it that by your first question, you meant to ask me from what past existence I have come here, hence my answer, 'I do not know.'
The second question meant, to what future existence I would be going from here; hence my answer, 'I do not know.'
The third question meant whether I do not know that I would die one day; hence my answer, 'yes, I do know.'
The last question meant whether I know when I would die; hence my answer, 'I do not know.
The Buddha applauded her for the explanation of her answers. Then the Buddha continued with his discourse. At the conclusion of the discourse she attained the first stage of Sainthood.
Then, she continued on her way to the weaving shed. When she got there, her father was asleep on the weaver's seat. As he woke up suddenly, he accidentally pulled the shuttle, and the point of the shuttle struck the girl at her breast. She died on the spot and was reborn in the Tusita deva world.
Her father was brokenhearted, and with eyes full of tears, yet realising the uncertainty of life, he went and requested the Buddha to admit him to the Order of bhikkhus. Thus he became a bhikkhu, and not long afterwards, attained Arahanthood.
法句经 Dhammapada 175
天鹅在天空中飞翔，
有神通者在虚空中飞行；
智者在战胜魔王与魔军之后，
脱离了这世间（即证得涅槃）。
Swans wing along on the path of the sun. (Men) go through air by psychic powers. The wise are lead away from the world, having conquered Mara and his host.
THIRTY BHIKKHUS WHO SUDDENLY DISAPPEARED
Once, thirty bhikkhus came to pay homage to the Buddha. When they came in, the Venerable Ānanda, who was then attending on the Buddha, left the room and waited outside. After some time, Thera Ānanda went in, but he did not find any of the bhikkhus. So, he asked the Buddha where all those bhikkhus had gone.
The Buddha then replied,"Ānanda, all those bhikkhus have gone.” ‘By what path did they go, Venerable Sir?’ “Through the air, Ānanda.” ‘But Venerable Sir, have they attained Arahanthood?’ “Yes,Ānanda. After hearing the Dhamma they have attained Arahanthood with supernormal powers.”
At that moment the Buddha saw some swans flying through the air. He commented, ‘Ānanda, those who have attained Sainthood, fly through the air like swans.
法句经 Dhammapada 176
违犯一种法，
说妄语及漠视来世者，
是无恶不可为的。
（注：一种法是指真实。）
There is no evil that cannot be done by the liar, who has transgressed the one law (off truthfulness) and who is indifferent to a world beyond
CIŇCAMĀNAVIKĀ FALSELY ACCUSES THE BUDDHA
As the Buddha was expounding the Dhamma, more and more people came flocking to him, and the ascetics of other faiths found their followings to be dwindling. So they decided to ruin the reputation of the Buddha. They instigated Ciňcamānavikā, a beautiful pupil of theirs, and told her, "If you have our interests in your heart, please help us and put the Buddha to shame." Ciňcamānavikā agreed to their plot.
That same evening, she took some flowers and went in the direction of the Jetavana monastery. When people asked her where she was going, she replied, "What is the use of you knowing where I am going?" Then she would go to the place of other ascetics near the Jetavana monastery and would come back early in the morning to make it appear as if she had spent the night at the Jetavana monastery. When asked, she would reply, "I spent the night with the Buddha at the Jetavana monastery." After three or four months had passed, she wrapped some cloth around her stomach to make herself look pregnant. Then, after nine months, she created the impression of a woman in an advanced stage of pregnancy and she went to the monastery to confront the Buddha.
The Buddha was then expounding the Dhamma to a congregation of bhikkhus and laymen. Seeing him preaching she accused the Buddha, “O you big Samana! You are clever to preach to others. I am now pregnant by you, yet you do nothing for my confinement. You only know how to enjoy your self!" The Buddha stopped preaching for a while and said to her, "Sister, only you and I know whether you are speaking the truth or not," and Ciňcamānavikā replied, "Yes, you are right, how can others know what only you and I have done?"
At that instant, Sakka, king of the devas, became aware of the trouble taking place at the Jetavana monastery. So he sent four of his devas in the form of young rats, who got under her clothe and bit off the strings that held the cloth around her belly. As the strings broke, the cloth fell off. Thus, the deception of Ciňcamānavikā was uncovered, and many from the crowd reprimanded her, "Oh you wicked woman! A liar and a cheat! How dare you accuse our noble Teacher!" Fearing for her safety, she ran from the monastery as fast as she could. However after some distance she net with an unfortunate accident and had to face a miserable and untimely death.
The next day, while the bhikkhus were talking about Ciňcamānavikā, the Buddha told them "Bhikkhu;, one who is not afraid to tell lies, and who does not care what happens in the future existence, will not hesitate to do any evil."
The Buddha then revealed that Ciňcamānavikā in one of her past existences was born as the chief consort to a King. She fell in love with the King’s son but the Prince did not reciprocate her love. So she conceived an evil plan to harm him. She disfigured her body with her own hands. Then she went to the King and falsely accused that his son had done this to her when she refused his advances.
That same evening, she took some flowers and went in the direction of the Jetavana monastery. When people asked her where she was going, she replied, "What is the use of you knowing where I am going?" Then she would go to the place of other ascetics near the Jetavana monastery and would come back early in the morning to make it appear as if she had spent the night at the Jetavana monastery. When asked, she would reply, "I spent the night with the Buddha at the Jetavana monastery." After three or four months had passed, she wrapped some cloth around her stomach to make herself look pregnant. Then, after nine months, she created the impression of a woman in an advanced stage of pregnancy and she went to the monastery to confront the Buddha.
The Buddha was then expounding the Dhamma to a congregation of bhikkhus and laymen. Seeing him preaching she accused the Buddha, “O you big Samana! You are clever to preach to others. I am now pregnant by you, yet you do nothing for my confinement. You only know how to enjoy your self!" The Buddha stopped preaching for a while and said to her, "Sister, only you and I know whether you are speaking the truth or not," and Ciňcamānavikā replied, "Yes, you are right, how can others know what only you and I have done?"
At that instant, Sakka, king of the devas, became aware of the trouble taking place at the Jetavana monastery. So he sent four of his devas in the form of young rats, who got under her clothe and bit off the strings that held the cloth around her belly. As the strings broke, the cloth fell off. Thus, the deception of Ciňcamānavikā was uncovered, and many from the crowd reprimanded her, "Oh you wicked woman! A liar and a cheat! How dare you accuse our noble Teacher!" Fearing for her safety, she ran from the monastery as fast as she could. However after some distance she net with an unfortunate accident and had to face a miserable and untimely death.
The next day, while the bhikkhus were talking about Ciňcamānavikā, the Buddha told them "Bhikkhu;, one who is not afraid to tell lies, and who does not care what happens in the future existence, will not hesitate to do any evil."
The Buddha then revealed that Ciňcamānavikā in one of her past existences was born as the chief consort to a King. She fell in love with the King’s son but the Prince did not reciprocate her love. So she conceived an evil plan to harm him. She disfigured her body with her own hands. Then she went to the King and falsely accused that his son had done this to her when she refused his advances.
Without investigating, the King banished him from his kingdom. When the King came to know of the true situation, she was duly punished for her evil deeds.
法句经 Dhammapada 177
诚然，
吝啬的人不会上生天界，
愚人不会赞叹布施；
然而智者随喜布施，
因此来世获得安乐。
Verily, misers go not to the celestial reams. Fools do not indeed praise liberality. The wise man rejoices in giving and thereby becomes happy thereafter.
THE ALMSGIVING COMPETITION
Once, the King Pasenadi offered alms to the Buddha and other bhikkhus on a grand scale. His subjects, in competition with him, organized another alms-giving ceremony on a grander scale than that of the king. Thus, the king and his subjects kept on competing in giving alms. Finally, Queen Mallika thought of a plan. To implement this plan, she asked the king to have a grand pavilion built.
Next, she asked for five hundred white umbrellas and five hundred tame elephants. The five hundred elephants were to hold the five hundred white umbrellas over the five hundred bhikkhus. In the middle of the pavilion, they kept ten boats which were filled with perfumes and incense. There were also many princesses to serve the food. Since the subjects of the king had no princesses, nor white umbrellas, nor elephants, they could no longer compete with the king. When all preparations were made, alms-food was offered. After the meal, the king made an offering of all the things in the pavilion to the Buddha.
At the time, two ministers of the king were present. Of was very happy and praised the king for having offered alms so generously to the Buddha and his bhikkhus. He also reflected that such offerings could only be made by a king. He was very glad because the king would share the merit of his good deeds with all beings. In short, the minister rejoiced with the king in his unrivalled charity.
The other minister, on the other hand, thought that the king was only squandering his wealth and that the bhikkhus after their meal would just go back to the monastery and sleep.
After the meal, the Buddha looked over at the audience and knew how the minister was feeling.
Then, he reflected if he were to deliver a lengthy discourse of appreciation the minister would get more dissatisfied. So, out of compassion for him, the Buddha delivered only a short discourse and returned to the Jetavana monastery. The king had expected a lengthy discourse of appreciation, and so he was disappointed because the Buddha only gave a brief sermon. The king wondered if he had failed to do something which should have been done. He decided to go to the monastery to find out.
On seeing the king, the Buddha said, "O Great King! You should rejoice that you have succeeded in making the offering of the unrivalled charity. Such an opportunity comes very rarely; it comes only once during the appearance of each Buddha. But one of your minister had felt that it was a waste, and was not at all appreciative. So, if I had given a lengthy discourse, he would get more and more dissatisfied and accrue more bad kamma. That was why I preached so briefly. Then the Buddha added, "O Great King! Fools do not rejoice in the charities given by others and go to the lower worlds. The wise rejoice in other people's charities and through appreciation, they share in the merit gained by others and go to the abode of the devas".
法句经 Dhammapada 178
成为统治这大地唯一的大王，
或上生天界，或统治全宇宙，
都远远比不上证悟须陀洹果。
Better than absolute sovereignty over the earth, better than going to heaven, better than lordship over all the world is the Fruit of a Stream-Winner.
Next, she asked for five hundred white umbrellas and five hundred tame elephants. The five hundred elephants were to hold the five hundred white umbrellas over the five hundred bhikkhus. In the middle of the pavilion, they kept ten boats which were filled with perfumes and incense. There were also many princesses to serve the food. Since the subjects of the king had no princesses, nor white umbrellas, nor elephants, they could no longer compete with the king. When all preparations were made, alms-food was offered. After the meal, the king made an offering of all the things in the pavilion to the Buddha.
At the time, two ministers of the king were present. Of was very happy and praised the king for having offered alms so generously to the Buddha and his bhikkhus. He also reflected that such offerings could only be made by a king. He was very glad because the king would share the merit of his good deeds with all beings. In short, the minister rejoiced with the king in his unrivalled charity.
The other minister, on the other hand, thought that the king was only squandering his wealth and that the bhikkhus after their meal would just go back to the monastery and sleep.
After the meal, the Buddha looked over at the audience and knew how the minister was feeling.
Then, he reflected if he were to deliver a lengthy discourse of appreciation the minister would get more dissatisfied. So, out of compassion for him, the Buddha delivered only a short discourse and returned to the Jetavana monastery. The king had expected a lengthy discourse of appreciation, and so he was disappointed because the Buddha only gave a brief sermon. The king wondered if he had failed to do something which should have been done. He decided to go to the monastery to find out.
On seeing the king, the Buddha said, "O Great King! You should rejoice that you have succeeded in making the offering of the unrivalled charity. Such an opportunity comes very rarely; it comes only once during the appearance of each Buddha. But one of your minister had felt that it was a waste, and was not at all appreciative. So, if I had given a lengthy discourse, he would get more and more dissatisfied and accrue more bad kamma. That was why I preached so briefly. Then the Buddha added, "O Great King! Fools do not rejoice in the charities given by others and go to the lower worlds. The wise rejoice in other people's charities and through appreciation, they share in the merit gained by others and go to the abode of the devas".
法句经 Dhammapada 178
成为统治这大地唯一的大王，
或上生天界，或统治全宇宙，
都远远比不上证悟须陀洹果。
Better than absolute sovereignty over the earth, better than going to heaven, better than lordship over all the world is the Fruit of a Stream-Winner.
THE STORY OF KALA, SON OF ANATHAPINDIKA
Kāla, son of Anāthapindika, always kept away whenever the Buddha and his company of bhikkhus came to their house. Anāthapindika was afraid that if his son kept on behaving in this way, his future would be very uncertain. So, he enticed his son with the promise of money if he goes to the monastery. He promised to give one hundred pieces of gold coins if he would go to the monastery and observe the precepts for one day. So, the youth went to the monastery and returned home early the next day, without listening to any religious discourses. His father offered him good food, but he demanded to have the money.
The next day, the father said to his son, "My son, if you learn a stanza of the Buddha’s teaching, I will give you one thousand pieces of gold coins on your return." So, Kāla went to the monastery again.
The Buddha delivered a sermon but at the same time he willed that he would not be able to memorize anything. He knew that Kāla was only interested in the money and was not sincere to learn the Dhamma. Thus, the youth had to repeat a single stanza many times. As he did this, he came to perceive the full meaning of the Dhamma and attained the first stage of Sainthood.
Early on the next morning, he followed the Buddha and the bhikkhus to his own house. But on that day, he was silently wishing, "I wish my father would not give me the one thousand of gold coins in the presence of the Buddha. I do not wish the Buddha to know that I kept the precepts just for the sake of money." After offering almsfood to the Buddha and the bhikkhus, his father brought one thousand pieces of gold coins, and asked Kāla to take it, but surprisingly he refused. Then, Anāthapindika told the Buddha, "Venerable Sir, my son has changed his mind; he now behaves in a very noble manner." Then he related to the Buddha how he had enticed the youth with money to go to the monastery and keep the precepts and to learn some religious texts. The Buddha replied, "Anāthapindika! Today, your son has now realized the Dhamma, which is much better than the riches of the Universal Monarch or that of the devas or that of the brahmas."
Dhammapada 179
佛陀的胜利是圆满的，
再无世间的烦恼可生起。
智慧无边的佛陀是超越道的，
你能以何道引诱他？
Whose conquest (of passion) is not turned into defeat, not conquered (passion) of his in this world follows him - that trackless Buddha of infinite range, by which way will you trace him?
Dhammapada 180
再也没有罗网般的渴爱
可带佛陀去任何地方（轮回）。
智慧无边的佛陀是超越道的，
你能以何道引诱他？
（注：智慧无边是指sabbabbuta-bana [一切知智]。在此的[超越道] 是指佛陀已经解脱了轮回的因缘，即：爱、取等。）
Him in whom there is not entangling, embroiling craving to lead (to any life), him the trackless Buddha of infinite range, - by which way will trace him?
THE MARRIAGE PROPOSAL TO THE BUDDHA
Māgandiya the brahmin and his wife lived in the kingdom of the Kurus with their beautiful daughter who was also named Māgandiya. She was very beautiful that her father turned down all her suitors, saying they were not good enough for her. One day, early in the morning, the Buddha through his vision knew that time was ripe for the brahmin Māgandiya and his wife to attain Anāgāmi (the third stage of Sainthood). So the Buddha set out to meet Māgandiya at the place where the brahmin usually went to offer fire sacrifice.
The brahmin, seeing the Buddha, promptly decided that the Buddha was the very person who was worthy of his daughter. He pleaded with the Buddha to wait there and hurriedly went off to fetch his wife and daughter. The Buddha left his footprint and went to another place nearby. When the brahmin and his family came, they found only the footprint. Seeing the footprint, the wife of the brahmin remarked that it was the footprint of one who was free from sensual desires. Undaunted, the brahmin managed to find the Buddha offered his daughter in marriage to him.
The Buddha replied that he was interested in the offer. Then he related to the brahmin how the most beautiful daughters of Mara had tried to tempted him soon after his attainment of Buddha-hood. He further said, "It is no use trying to tempt one who is free from craving, clinging and passion, for he cannot be lured by any temptation whatsoever."
Then, the Buddha continued, "Brahmin Māgandiya, even when I saw those peerless daughters of Mara, I felt no sensual desire in me. After all, what is this body of your daughter? I have no interest even to touch her.” On hearing those words of the Buddha, both the brahmin and his wife realised the meaning and was established in the Dhamma. Later, they joined the Order and eventually both of them attained Arahanthood. However, Magandiya the daughter felt insulted by the Buddha’s remarks and vowed to take revenge on the Buddha.
Dhammapada 181
The brahmin, seeing the Buddha, promptly decided that the Buddha was the very person who was worthy of his daughter. He pleaded with the Buddha to wait there and hurriedly went off to fetch his wife and daughter. The Buddha left his footprint and went to another place nearby. When the brahmin and his family came, they found only the footprint. Seeing the footprint, the wife of the brahmin remarked that it was the footprint of one who was free from sensual desires. Undaunted, the brahmin managed to find the Buddha offered his daughter in marriage to him.
The Buddha replied that he was interested in the offer. Then he related to the brahmin how the most beautiful daughters of Mara had tried to tempted him soon after his attainment of Buddha-hood. He further said, "It is no use trying to tempt one who is free from craving, clinging and passion, for he cannot be lured by any temptation whatsoever."
Then, the Buddha continued, "Brahmin Māgandiya, even when I saw those peerless daughters of Mara, I felt no sensual desire in me. After all, what is this body of your daughter? I have no interest even to touch her.” On hearing those words of the Buddha, both the brahmin and his wife realised the meaning and was established in the Dhamma. Later, they joined the Order and eventually both of them attained Arahanthood. However, Magandiya the daughter felt insulted by the Buddha’s remarks and vowed to take revenge on the Buddha.
Dhammapada 181
智者投入禅修中，
乐于出离之寂静 （即涅槃）。
持有正念正觉者，
甚至天神也敬爱。
The wise ones who are intent on meditation, who delight in the peace of renunciation (i.e. Nibbāna), such mindful perfect Buddhas even the gods hold (most) dear.
THE BUDDHA’S RETURN FROM THE TĀVATIMSA HEAVEN
On one occasion, while at Sāvatthi, the Buddha performed the Twin Miracle in response to the challenge of the ascetics of various religions. After this, the Buddha went to the Tāvatimsa deva world to preach the Abhidhamma for three months. As a result of listening to the Buddha, his mother deva attained the first stage of Sainthood, so did numerous other devas and brahmas.
During that period Thera Sāriputta spent the vassa at Sāvatthi. During his stay there, the Buddha instructed him to expound the Abhidhamma to those bhikkhus staying with him. Sāriputta covered the whole course by the end of the vassa.
Towards the end of the vassa, Thera Moggallāna went to the Tāvatimsa deva world to see the Buddha, who informed him that he would return to the human world on the full moon day at the end of the vassa to the place near to where Thera Sāriputta was spending the vassa.
On the night of the full moon day of the month of Assayuja (falls on October-November) the Buddha with the six coloured rays shining forth from his body returned to the city of Samkassa. A large retinue of devas and brahmas accompanied the Buddha while a large congregation headed by Thera Sāriputta received the Buddha. The congregation was awed by the grandeur and glory of the whole scene of the Buddha's return. Thera Sāriputta paid his homage and exclaimed, "Venerable Sir! We have never seen or even heard of such magnificent and resplendent glory. Indeed, Venerable Sir, you are loved, respected and revered alike by devas, brahmas and men!" The Buddha replied, "My son Sāriputta, the Buddhas who are endowed with unique qualities are truly loved by men and devas alike."
Dhammapada 182
During that period Thera Sāriputta spent the vassa at Sāvatthi. During his stay there, the Buddha instructed him to expound the Abhidhamma to those bhikkhus staying with him. Sāriputta covered the whole course by the end of the vassa.
Towards the end of the vassa, Thera Moggallāna went to the Tāvatimsa deva world to see the Buddha, who informed him that he would return to the human world on the full moon day at the end of the vassa to the place near to where Thera Sāriputta was spending the vassa.
On the night of the full moon day of the month of Assayuja (falls on October-November) the Buddha with the six coloured rays shining forth from his body returned to the city of Samkassa. A large retinue of devas and brahmas accompanied the Buddha while a large congregation headed by Thera Sāriputta received the Buddha. The congregation was awed by the grandeur and glory of the whole scene of the Buddha's return. Thera Sāriputta paid his homage and exclaimed, "Venerable Sir! We have never seen or even heard of such magnificent and resplendent glory. Indeed, Venerable Sir, you are loved, respected and revered alike by devas, brahmas and men!" The Buddha replied, "My son Sāriputta, the Buddhas who are endowed with unique qualities are truly loved by men and devas alike."
Dhammapada 182
甚难获得此人身，
有死生命真难过，
欲听正法真是難，
甚难会有佛出世。
Rare is birth as a human being. Hard is the life of mortals. Hard is the hearing of the Sublime Truth. Rare is the appearance of the Buddhas.
THE KING OF NAGA AND HIS DAUGHTER
Once the Buddha related to a congregation of bhikkhus, the story of a nāga king by the name of Erakapatta. In one of his past existences Erakapatta had been a bhikkhu during the time of Kassapa Buddha, but because of his continuous and irrational regret over a misdeed he had committed, he was reborn as a nāga. Erakapatta had a very beautiful daughter. As nāgas are able to transform themselves into human form, he proclaimed that whoever could answer his daughter’s question could claim her for a wife. Twice every month, his daughter would take the human form and dance in the open and sing out her questions. Many suitors came to answer her questions hoping to claim her, but no one could give the correct answer.
One day, the Buddha saw in his vision a youth named Uttara. He also knew that the youth would attain the first stage of Sainthood in connection with the questions put by the girl. By then the youth was already on his way to see Erakapatta's daughter. The Buddha stopped him and taught him how to answer the questions, as a result of which Uttara attained the first stage of Sainthood. Now that Uttara had attained Sotapanna, he had no more desire for the naga princess. However, Uttara still went to answer the questions for the benefit of numerous others.
The first four questions were:
One day, the Buddha saw in his vision a youth named Uttara. He also knew that the youth would attain the first stage of Sainthood in connection with the questions put by the girl. By then the youth was already on his way to see Erakapatta's daughter. The Buddha stopped him and taught him how to answer the questions, as a result of which Uttara attained the first stage of Sainthood. Now that Uttara had attained Sotapanna, he had no more desire for the naga princess. However, Uttara still went to answer the questions for the benefit of numerous others.
The first four questions were:
1. Who is a ruler?
Answer: He who controls the six senses is a ruler.
2. Is one who is overwhelmed by the mist of moral defilements to be called a ruler?
Answer: One who is overwhelmed by the mist of moral defilements is not to be called a ruler; he who is freed from selfishness is called a ruler.
3. What ruler is free from moral defilements?
Answer: The ruler who is free from selfishness is free from moral defilements.
4. What sort of person is to be called a fool?
Answers:. A person who hankers after sensual pleasures is called a fool.
Having had the correct answers to the above, the nāga princess uttered questions regarding the floods of sensual desire, of renewed existence, of false doctrine and of ignorance, and how they could be overcome. Uttara answered these questions as taught by the Buddha.
When Erakapatta heard these answers he knew that a Buddha had appeared in this world. So he asked Uttara to take him to the Buddha. On seeing the Buddha, Erakapatta paid homage to the Buddha and related why he was reborn as a nāga. The Buddha explained that is was difficult to be born in the human world, and to be born during the lifetimes of the Buddhas or during the time of their Teaching.
At the end of the discourse, many bhikkhus who were the pupils of Sāriputta attained Arahanthood and a great many from the congregation attained the first stage of Sainthood.
Dhammapada 183
不造一切恶，实行一切善，
及清净自心，是诸佛所教。
Not to do any evil, to cultivate good, to purify one’s mind - this is the Teaching of the Buddhas.
Dhammapada 184
诸佛说：
“忍辱是最好的德行，涅槃之上。”
出家人不会伤害他人，伤人者不是沙门。
Forbearing patience is the highest austerity. Nibbana is supreme, say the Buddhas. He, verily, is not recluse who harms another. Nor is he an ascetic who oppresses others.
Dhammapada 185
莫辱骂、莫伤害、应依照戒律自制、
饮食知节量、安住于静处、勤修增上心，
这是诸佛的教诫。
Not insulting, not harming, restraint according to the Fundamental Moral Code, moderation in food, secluded abode, intent on higher thoughts - this is the Teaching of the Buddhas.
THE TEACHING OF THE BUDDHAS
On one occasion, Venerable Ānanda asked the Buddha whether the Fundamental Instructions to bhikkhus given by the preceding Buddhas were the same as those of Gotama Buddha himself. The Buddha explained that the instructions given by all the Buddhas were the same. He then recited a few stanzas that were uttered by the previous Buddhas in their religious discourses.
Dhammapada 186-187
Dhammapada 186-187
即使天降金币雨，欲念也不会满足。
欲乐只有小小的甜头，却有很大的苦果。
如此的明了，即使对天上的快乐，
智者也不觉其乐；佛弟子只乐于断除爱染。
Not by a shower of gold coins does contentment arise in sensual pleasures. Of little sweetness, and painful, are sensual pleasures. Knowing thus, the wise man finds no delight even in heavenly pleasures. The disciple of the Fully Enlightened One delights in the destruction of craving.
A DISCONTENTED YOUNG BHIKKHU
Once, there was a young bhikkhu at the Jetavana monastery. One day his teacher sent him to another monastery to study the Dhamma. While he was away, his father became seriously ill and died without seeing him. But his father left for him some money with his youngest brother. On his return, his youngest brother told him about his father's death and about the money left to him. At first, he said that he had no need of the money. Later, he thought that it might be better to return to lay-life, and as a result, he got dissatisfied with the life of a bhikkhu. Gradually, he began to lose interest in his life as a bhikkhu and was also losing weight. So the other bhikkhus persuaded him to seek the advice of the Buddha.
The discontented young bhikkhu told the Buddha that with the money left to him, he would be able to lead a comfortable life as a householder. The Buddha then advised him that for human beings there could never be enough, not even for Universal Monarchs with all their wealth and treasures.
The Buddha related the story of Mandatu, the Universal Monarch, who enjoyed the glory of the devas both in the Catumaharajika and Tavatimsa realms for a long time. After spending a long time in Tavatimsa, one day, Mandatu wished that he were the sole ruler of Tavatimsa, instead of sharing it with Sakka. But this time, his wish could not be fulfilled and instantly he became old and decrepit and died soon after. Devas are extremely fragile beings who can be easily destroyed when they succumb to any strong emotionally upsetting passion.
After the admonition, the bhikkhu decided to remain in the Holy Order and worked diligently for his emancipation.
Dhammapada 188
The discontented young bhikkhu told the Buddha that with the money left to him, he would be able to lead a comfortable life as a householder. The Buddha then advised him that for human beings there could never be enough, not even for Universal Monarchs with all their wealth and treasures.
The Buddha related the story of Mandatu, the Universal Monarch, who enjoyed the glory of the devas both in the Catumaharajika and Tavatimsa realms for a long time. After spending a long time in Tavatimsa, one day, Mandatu wished that he were the sole ruler of Tavatimsa, instead of sharing it with Sakka. But this time, his wish could not be fulfilled and instantly he became old and decrepit and died soon after. Devas are extremely fragile beings who can be easily destroyed when they succumb to any strong emotionally upsetting passion.
After the admonition, the bhikkhu decided to remain in the Holy Order and worked diligently for his emancipation.
Dhammapada 188
当面对怖畏时，人们寻求种种归依处：
高山、森林、公园、树木与寺院。
When threatened with danger, men go to many a refuges - to hills, woods, groves, trees and shrines.
When threatened with danger, men go to many a refuges - to hills, woods, groves, trees and shrines.
Dhammapada 189
但这些都不是平安的归依处，
不是最上的归依处。
人们不能依此归依处而解脱一切苦。
But such a refuges is not a safe refuge, not the best refuge. One is not liberated from all evil consequences of existence (dukkha) for having come to such a refuge
But such a refuges is not a safe refuge, not the best refuge. One is not liberated from all evil consequences of existence (dukkha) for having come to such a refuge
Dhammapada 190-191
归依佛法僧者，以道智得见四圣谛，
即苦、苦的起因、苦的止息与导向灭苦的八圣道.
He who has gone for refuge to the Buddha, the Dhamma, and the Sangha, sees with right knowledge the four Noble Truths: Sorrow, the Cause of Sorrow, the Transcending of Sorrow and the Noble Eightfold Path which leads to the Cessation of Sorrow.
He who has gone for refuge to the Buddha, the Dhamma, and the Sangha, sees with right knowledge the four Noble Truths: Sorrow, the Cause of Sorrow, the Transcending of Sorrow and the Noble Eightfold Path which leads to the Cessation of Sorrow.
Dhammapada 192
诚然，这是平安的归依处，
是最上的归依处。
依此归依处，人们得以解脱一切苦。
This, indeed, is refuge, secure. This, indeed, is refuge supreme. By seeking such refuge one is released from all sorrow.
This, indeed, is refuge, secure. This, indeed, is refuge supreme. By seeking such refuge one is released from all sorrow.
SEEK REFUGE IN THE TRIPLE GEM
Aggidatta was the head priest during the time of King Mahā Kosala, father of King Pasenadi. After the death of King Mahā Kosala, Aggidatta gave away his property, and left home to become a non-Buddhist ascetic. He lived with his followers in a place near the border of the three kingdoms of Anga, Magadha and Kuru, and not far from dwelling place of a powerful nāga. To his followers and the people of these three kingdoms, Aggidatta used to exhort: "Pay homage to forests, mountains, parks and gardens, and trees; by doing so, you will be liberated from all ills of life."
One day, the Buddha saw Aggidatta and his followers in his vision and realized that the time was ripe for them to attain Arahanthood. So the Buddha sent Venerable Mahā Moggallāna to expound the Dhamma to Aggidatta and his followers and told him that he himself would follow afterwards. Venerable Mahā Moggallāna went there and inquired whether he could spend the night at their place.
At first they refused, but finally they directed to the dwelling place of the nāga. The nāga was very antagonistic to Venerable Mahā Moggallāna, and there followed a duel between the nāga and Venerable Mahā Moggallāna. However, in the end, the nāga was subdued. He coiled himself and raised his head spreading it out like an umbrella over Venerable Mahā Moggallāna, thus showing respect for him. Early in the morning, Aggidatta and his followers came to find out the fate of Venerable Mahā Moggallāna. When they found the nāga tamed, and was meekly holding his head like an umbrella over Venerable Mahā Moggallāna, they were very much astounded, and paid their respects to Venerable Mahā Moggallāna.
Just then, the Buddha arrived and Venerable Mahā Moggallāna got up from his seat and paid homage to the Buddha, proclaiming "This is my Teacher, the supreme Buddha, and I am but a humble pupil of this great Teacher!" Hearing him, the ascetics who had been very much impressed even by the power of Venerable Mahā Moggallāna were awed by the greater power of the Buddha. The Buddha then admonished him “Aggidatta, people go to mountains, forests, parks and gardens, and trees for refuge when they are threatened with danger, but these things cannot offer them real protection. Only those who take refuge in the Buddha, the Dhamma and the Sangha are liberated from worldly suffering.”
At the end of the discourse Aggidatta and all his followers attained Arahanthood. All of them were admitted to the Order of the bhikkhus. On that day, when the disciples of Aggidatta from Anga, Magadha and Kuru came to pay respect to him, they saw their teacher and his followers dressed as bhikkhus and they were puzzled and wondered, "Who is the more powerful? Our teacher or Samana Gotama? Our teacher must be more powerful because Samana Gotama has come to our teacher."
The Buddha knew what they were thinking; Aggidatta also felt that he must set their minds at rest. So, he paid homage to the Buddha and proclaimed, "Venerable Sir! You are my teacher, I am but a disciple of yours." Thus, the audience came to realize the supremacy of the Buddha.
Dhammapada 193
One day, the Buddha saw Aggidatta and his followers in his vision and realized that the time was ripe for them to attain Arahanthood. So the Buddha sent Venerable Mahā Moggallāna to expound the Dhamma to Aggidatta and his followers and told him that he himself would follow afterwards. Venerable Mahā Moggallāna went there and inquired whether he could spend the night at their place.
At first they refused, but finally they directed to the dwelling place of the nāga. The nāga was very antagonistic to Venerable Mahā Moggallāna, and there followed a duel between the nāga and Venerable Mahā Moggallāna. However, in the end, the nāga was subdued. He coiled himself and raised his head spreading it out like an umbrella over Venerable Mahā Moggallāna, thus showing respect for him. Early in the morning, Aggidatta and his followers came to find out the fate of Venerable Mahā Moggallāna. When they found the nāga tamed, and was meekly holding his head like an umbrella over Venerable Mahā Moggallāna, they were very much astounded, and paid their respects to Venerable Mahā Moggallāna.
Just then, the Buddha arrived and Venerable Mahā Moggallāna got up from his seat and paid homage to the Buddha, proclaiming "This is my Teacher, the supreme Buddha, and I am but a humble pupil of this great Teacher!" Hearing him, the ascetics who had been very much impressed even by the power of Venerable Mahā Moggallāna were awed by the greater power of the Buddha. The Buddha then admonished him “Aggidatta, people go to mountains, forests, parks and gardens, and trees for refuge when they are threatened with danger, but these things cannot offer them real protection. Only those who take refuge in the Buddha, the Dhamma and the Sangha are liberated from worldly suffering.”
At the end of the discourse Aggidatta and all his followers attained Arahanthood. All of them were admitted to the Order of the bhikkhus. On that day, when the disciples of Aggidatta from Anga, Magadha and Kuru came to pay respect to him, they saw their teacher and his followers dressed as bhikkhus and they were puzzled and wondered, "Who is the more powerful? Our teacher or Samana Gotama? Our teacher must be more powerful because Samana Gotama has come to our teacher."
The Buddha knew what they were thinking; Aggidatta also felt that he must set their minds at rest. So, he paid homage to the Buddha and proclaimed, "Venerable Sir! You are my teacher, I am but a disciple of yours." Thus, the audience came to realize the supremacy of the Buddha.
Dhammapada 193
最圣洁者是稀有的，他不会随处出生。
无论这智者生于何处，齐家皆得安乐。
（注：最圣洁者是指佛陀。）
Hard to find is a man of great wisdom; such a man is not born everywhere. Where such a wise man is born, that family thrives happily.
Hard to find is a man of great wisdom; such a man is not born everywhere. Where such a wise man is born, that family thrives happily.
THE NOBLEST OF MEN
One day, Venerable Ananda pondered thus: "Our Teacher has told us that thoroughbreds of elephants are born only among Chaddanta and Uposatha breeds, that thoroughbreds of horses are born only among the Sindh breed, that thoroughbreds of cattle are born only among the Usabha breed. Thus, he had talked to us only about the thoroughbreds of elephants, horses, and cattle, but not of the noblest of men (purisājaňňo)."
After reflecting thus, Thera Ananda went to the Buddha, and put to him the question of the noblest of men. The Buddha replied, "Ananda, the noblest of men are not born in any particular family.
However, when a noble man is born in a family that family thrives happily.”
After reflecting thus, Thera Ananda went to the Buddha, and put to him the question of the noblest of men. The Buddha replied, "Ananda, the noblest of men are not born in any particular family.
However, when a noble man is born in a family that family thrives happily.”
The Dhammapada series will be suspended until the vassa is over. Vassa ends on 5 October 2017.
May you be well and happy!
Dhammapada 194
诸佛的出世令人喜悦，
正法的宣说令人喜悦，
僧伽的和合令人喜悦，
和合者之行令人喜悦。
Happy is the birth of Buddhas. Happy is the teaching of the sublime Dhamma. Happy is the unity of the Sangha. Happy is the discipline of the united ones.
WHAT IS HAPPINESS
Once, a group of bhikkhus were discussing the question "What constitutes happiness?" These bhikkhus realized that happiness meant different things to different people. Thus, they said, "To some people to have the riches and glory like that of a king's is happiness. To some people sensual pleasure is happiness, but to others to have delicious food is happiness." While they were talking, the Buddha came in. After learning the subject of their talk, the Buddha said, "Bhikkhus, all the pleasures you have mentioned do not get you out of suffering. In this world, these constitute happiness: the arising of a Buddha, the opportunity to hear the Teaching of the Sublime Truth, and the harmony amongst the bhikkhus."
Dhammapada 195
Dhammapada 195
他顶礼值得顶礼的人，
即已克服障碍与脱离忧悲的佛陀或佛弟子。
Dhammapada 196
此人向寂静无畏者顶礼所获得的功德，
是无人能够计量的。
第十五：乐品
He who reverences those worthy of reverence, whether Buddhas or their disciples; those who have overcome the impediments (such as attachment, false views and pride) and have got rid of grief and lamentation, - the merit of him who reverences such peaceful (those who have extinguished the fire of lust) and fearless ones (the passionless are fearless) cannot be measured by anyone, as such and such.
HONOUR THOSE WORTHY OF HONOUR
On one occasion, while the Buddha and his followers were on a journey to Benares they came to a field where there was a spirit-shrine. Not far from the shrine, a brahmin was ploughing the field. Seeing the brahmin the Buddha sent for him. When he arrived, the brahmin made respect to the shrine but not to the Buddha. To him the Buddha said, "Brahmin, by paying respect to the shrine you have done well. That made the brahmin happy. After thus putting him in a favourable frame of mind, the Buddha, by his supernormal power, brought forth the golden stupa of Kassapa Buddha and let it remain visible in the sky. The Buddha then explained to the brahmin and the other bhikkhus that there were four classes of persons worthy of a stupa. They are: the Buddhas, the Paccekabuddhas, the Ariya disciples, and the Universal Monarchs. He also told them about the three types of stupas erected in honour of these four classes of persons. The stupas where corporeal relics are enshrined are known as Sariradhātu cetiya; the stupas and figures made in the likeness of the above four personages are known as Uddissa cetiya; and the stupas where personal effects like robes, bowls, etc. of those revered personages are enshrined are known as Paribhoga cetiya. The Bodhi tree is also included in the Pāribhoga cetiya. The Buddha then stressed the importance of paying homage to those who are worthy of veneration.
At the end of the discourse the brahmin attained the first stage of Sainthood. The stupa of Kassapa Buddha remained visible for seven more days, and people kept on coming to the stupa to pay homage. At the end of seven days, as willed by the Buddha, the stupa disappeared. It was replaced with a big stone stupa.
Dhammapada 197
我们的确很安乐地活着。
在众怨恨之中，
我们无怨无恨；
在众怨恨者中，
我们住于无怨无恨。
Ah, happily do we live without hate amongst the hateful; amidst hateful men dwell unhating.
Po
Dhammapada 198
我们的确很安乐地活着。
在众病之中，
我们无病患；
在众病患者中，
我们住于无病。
Ah, happily do we live in good health amongst the ailing; amidst ailing men we dwell in good health.
At the end of the discourse the brahmin attained the first stage of Sainthood. The stupa of Kassapa Buddha remained visible for seven more days, and people kept on coming to the stupa to pay homage. At the end of seven days, as willed by the Buddha, the stupa disappeared. It was replaced with a big stone stupa.
Dhammapada 197
我们的确很安乐地活着。
在众怨恨之中，
我们无怨无恨；
在众怨恨者中，
我们住于无怨无恨。
Ah, happily do we live without hate amongst the hateful; amidst hateful men dwell unhating.
Po
Dhammapada 198
我们的确很安乐地活着。
在众病之中，
我们无病患；
在众病患者中，
我们住于无病。
Ah, happily do we live in good health amongst the ailing; amidst ailing men we dwell in good health.
Dhammapada 199
我们的确很安乐地活着。
在众贪欲之中，
我们无贪无欲；
在众贪欲者中，
我们住于无贪无欲。
（注：aturesu，atura，[病]是指道德之病。）
Ah, happily do we live without yearning (for sensual pleasure) amongst those who yearn (for them); amidst those who yearn (for them) we dwell without yearning.
THE DISPUTE OVER WATER
Kapilavatthu, the town of the Sakyans and Koliya, the town of the Kolyans were situated on either side of the Rohini river. The farmers of both towns irrigate the fields from this river. One year, due to severe drought the paddy and other crops were threatened, and the farmers on both sides wanted to divert the water from the Rohini river to their own fields. Those living in Koliya wanted to divert and channel the water to irrigate their field. However, the farmers from Kapilavatthu protested that they would be denied the use of the water and their crops would be destroyed.
Both sides wanted the water for their own use only and as a result, there was much ill-will and hatred on both sides. The quarrel that started between the farmers soon spread like wild fire and the matter was reported to their respective rulers. Failing to find a compromise, both sides prepared to go to war.
Both sides wanted the water for their own use only and as a result, there was much ill-will and hatred on both sides. The quarrel that started between the farmers soon spread like wild fire and the matter was reported to their respective rulers. Failing to find a compromise, both sides prepared to go to war.
The Buddha, came to know that his relatives on both sides of the river were preparing for battle. For their well-being and happiness and to avoid unnecessary suffering, he decided to stop them. All alone, he went and appear in the middle of the river. His relatives seeing him, laid aside all their weapons and paid homage to the Buddha. Then, the Buddha admonished them, "For the sake of some water, which is of little value, you should not destroy your lives which are of so much value.
Why have you taken this unwholesome course of action? If I had not been here today, your blood would have been flowing like a river by now. You are living with hatred, but I live free from hatred.
Your are ailing with moral defilements, but I am free from moral defilements. You are striving to develop selfishness and enmity, but I don’t strive for the development of selfishness.” Both sides then became ashamed of their foolishness and thus bloodshed was averted.
Dhammapada 200
我们的确很安乐地活着。
无忧无虑地活着，
如同光音天的梵天神般，
我们以喜悦为食。
（注：natthi kibcanam [无忧无虑]是指无贪、无瞋及无痴）
（注：natthi kibcanam [无忧无虑]是指无贪、无瞋及无痴）
Verse 200:
Indeed we live very happily, without any impediments (i.e., without greed, ill will and ignorance); like the Abhassara brahmas we shall live on delightful satisfaction (piti) as our food.
MARA INFLUENCES THE VILLAGERS AGAINST THE BUDDHA
On one occasion, the Buddha saw in his vision that a large group of maidens from Pancasala village were due to attain the first stage of Sainthood. So he went to stay near that village. One day, after their bath at the riverside, the maidens returned to their village. About the same time, the Buddha entered Pancasala village for alms-food but none of the villagers offered him anything because they had been possessed by Mara.
On his return the Buddha met Mara, who promptly asked him whether he had received enough alms-food.
The Buddha knew that Mara had influenced the villagers not to offer any almsfood to him. So the Buddha said, "You evil one! It was foolish of you to commit such a misdeed.' Mara did not say anything, but he thought it would be fun to entice him back to the village and get the villagers to insult the Buddha by making fun of him. 'You must be hungry. Return to the village, you will be offered almsfood,' said Mara.
Just then, the village maidens arrived on the scene and paid homage to the Buddha. In their presence, Mara taunted the Buddha, "O Buddha, since you received no alms-food this morning, you must be feeling the pangs of hunger!" To him the Buddha replied, "O wicked Mara, even though we do not get any food, like the Abhassara brahmas who live only on the delightful satisfaction (piti) and bliss (sukha) of jhana, we shall live on the delightful satisfaction and bliss of the jhana
On his return the Buddha met Mara, who promptly asked him whether he had received enough alms-food.
The Buddha knew that Mara had influenced the villagers not to offer any almsfood to him. So the Buddha said, "You evil one! It was foolish of you to commit such a misdeed.' Mara did not say anything, but he thought it would be fun to entice him back to the village and get the villagers to insult the Buddha by making fun of him. 'You must be hungry. Return to the village, you will be offered almsfood,' said Mara.
Just then, the village maidens arrived on the scene and paid homage to the Buddha. In their presence, Mara taunted the Buddha, "O Buddha, since you received no alms-food this morning, you must be feeling the pangs of hunger!" To him the Buddha replied, "O wicked Mara, even though we do not get any food, like the Abhassara brahmas who live only on the delightful satisfaction (piti) and bliss (sukha) of jhana, we shall live on the delightful satisfaction and bliss of the jhana
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