High-definition creative commons posters of all verses from the Dhammapada
By Ānandajoti Bhikkhu
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Dhammapada Verses
(Chapters 1-7)
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Dhammapada Verses
(Chapters 8-14)
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Dhammapada Verses
(Chapters 15-21)
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Dhammapada Verses
(Chapters 22-26)
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法句经 : 第一 ：双品
Dhammapada 1 - 100
Chapter 1 : The Pairs
1
心是诸（名）法的前导者，
心是主， 诸（名）法唯心造。
若人以邪恶之心言行，
痛苦将跟随着他，
有如车轮跟随拉车之牛的足蹄。
Minds precedes all mental states. Mind is their chief, they are all mind-wrought. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of an ox.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered Verse (1) of this book, with reference to Cakkhupāla, a blind Thera.
On one occasion, Thera Cakkhupāla came to pay homage to the Buddha at the Jetavana monastery.
One night, while pacing up and down in meditation, the Thera accidentally stepped on some insects. In the morning, some bhikkhus visiting the Thera found the dead insects . They thought ill of the Thera and reported the matter to the Buddha. The Buddha asked them whether they have seen the Thera killing the insects When they answer in the negative, the Buddha said, “Just as you have not seen him killing, so also he had not seen those living insects. Besides, as the Thera had already attained the arahantship he could have no intention of killing and so was quite innocent.” On being asked why Cakkhupāla was blind although he was an arahant, the Buddha told the following story:
Cakkhupāla was a physician in one of his past existences. Once, he had deliberately made a woman patient blind. That woman had promised him to become his slave, together with her children, if her eyes were completely cured. Fearing that she and her children would have to become slaves, she lied to the physician. She told him that her eyes were getting worse when, in fact, they were perfectly cured. The physician knew she was deceiving him, so in revenge, he gave her another ointment, which made her totally blind. As a result of his evil deed the physician lost his eyesight many times in his later existence.
Thus the Buddha spoke in verse as follows:
Minds precedes all mental states. Mind is their chief, they are all mind-wrought. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of an ox.
Thera: an Elder, i.e. a senior member of the Buddha’s order
Arahant : one who has attained the fourth and final Magga (path)
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法句经 : 第一 ：双品
Dhammapada : Chapter 1 : The Pairs
2
心是诸（名）法的前导者，
心是主， 诸（名）法唯心造。
若人以清净之心言行，
快乐将跟随着他，如影随行。
Minds precedes all mental states. Mind is their chief, they are all mind-wrought. If with an pure mind a person speaks or acts happiness follows him like his never-departing shadow.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered Verse (2) of this book with reference to Maṭṭhakuṇḍalī, a young Brahmin.
Maṭṭhakuṇḍalī was a young Brahmin, whose father, Adinnapubbaka, was very stingy and never gave anything in charity. Even the gold ornaments for his only son were made by himself to save payment for workmanship.
When his son fell ill, no physician was consulted, until it was too late. When he realized tat his son was dying, he had the youth carried outside on to the verandah, so that people coming to his house would not see his possessions.
On that morning, the Buddha arising early from his deep meditation of compassion saw, in his Net of Knowledge, Maṭṭhakuṇḍalī lying on the verandah. So when entering Sāvatthi for alms-food with his disciples, the Buddha stood near the door of the Brahmin Adinnapubbaka.
On that morning, the Buddha arising early from his deep meditation of compassion saw, in his Net of Knowledge, Maṭṭhakuṇḍalī lying on the verandah. So when entering Sāvatthi for alms-food with his disciples, the Buddha stood near the door of the Brahmin Adinnapubbaka.
The Buddha sent forth a ray of light so attract the attention of the youth, who facing the interior of the house.
The youth saw the Buddha; and as he was very weak he could only profess his faith mentally. But that was enough. When he passed away with his heart in devotion to the Buddha he was reborn in the Tāvatiṁsa celestial world.
From his celestial abode the young Maṭṭhakuṇḍalī, seeing his father mourning over him at the cemetery, appeared to the old man in the likeness of his old self. He told his father about his rebirth in the Tāvatiṁsa world and also urged him to approach and invite the Buddha to a meal. At the house of Adinnapubbaka the question of whether one could or could not be reborn in a celestial world simply by mentally professing profound faith in the Buddha, without giving in charity or observing the moral precepts, was brought up. So the Buddha willed that Maṭṭhakuṇḍalī soon appeared fully decked with celestial ornaments and told them about his rebirth in the Tāvatiṁsa world. Then only, the audience become convinced that the son of the Brahmin Adinnapubbaka by simply devoting his mind to the Buddha had attained much glory.
From his celestial abode the young Maṭṭhakuṇḍalī, seeing his father mourning over him at the cemetery, appeared to the old man in the likeness of his old self. He told his father about his rebirth in the Tāvatiṁsa world and also urged him to approach and invite the Buddha to a meal. At the house of Adinnapubbaka the question of whether one could or could not be reborn in a celestial world simply by mentally professing profound faith in the Buddha, without giving in charity or observing the moral precepts, was brought up. So the Buddha willed that Maṭṭhakuṇḍalī soon appeared fully decked with celestial ornaments and told them about his rebirth in the Tāvatiṁsa world. Then only, the audience become convinced that the son of the Brahmin Adinnapubbaka by simply devoting his mind to the Buddha had attained much glory.
Then the Buddha spoke in verse as follow:
Minds precedes all mental states. Mind is their chief, they are all mind-wrought. If with an pure mind a person speaks or acts happiness follows him like his never-departing shadow.
Minds precedes all mental states. Mind is their chief, they are all mind-wrought. If with an pure mind a person speaks or acts happiness follows him like his never-departing shadow.
At the end of the discourse Maṭṭhakuṇḍalī and his father Adinnapubbaka attained Sotāpatti Magga and Phala. Adinnapubbaka also donated almost all his wealth to the cause of the Buddha’s Teaching.
Tāvatiṁsa : The second of the celestial world.
Tāvatiṁsa : The second of the celestial world.
There are six heavens:
1st Cātamahārājika Heaven (Devas of the Four Great Kings, home of the gandhabbas, the celestial musician, the yakkas, tree spirits of varying degrees of ethical purity)
2nd Tāvatiṁsa Heaven (the Thirty-three Gods, with Sakka as their King, a devotee of the Buddha, presides over this realm. Many celestial beings dwelling here live in mansions in the air)
3rd Yāma Heaven (these celestial beings live in the air, free from all difficulties)
4th Tusita Heaven (World of contented celestial beings. A realm of pure delight and gaiety. Bodhisattas abide here prior to their final human birth)
5th Nimmānarati Heaven (World of celestial being delighting in creation)
6th Paranimitta-vasavatti Heaven (World of celestial being wielding power over the creating of others)
Sotāpatti Magga and Phala: Sotāpatti Magga is the first Magga, attained by one who has entered the current of emancipation. This is followed by Sotāpatti Phala, ‘the Fruit’ or ‘fruition’ of stream entering.
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法句经 Dhammapada
第一 ：双品
3
[他辱骂我， 打我， 击败我， 掠夺我。]
若人怀有是心， 怨恨不得止息。
”He abused me, he struck me, he overpowered me, he robbed me.” Those who harbor such thoughts do not still their hatred.
4
[他辱骂我， 打我， 击败我， 掠夺我。]
若人不怀是心， 怨恨自然止息。
”He abused me, he stuck me, he overpowered me, he robbed me.” Those who do not harbor such thoughts still their hatred.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered Verse (3) and (4) f this book, with reference to Thera Tissa.
Tissa, son of the Buddha’s maternal aunt, was at one time staying with the Buddha. He had become a bhikkhu only in his old age, but he posed as a senior bhikkhu and was very pleased when visiting bhikkhu asked his permission to do some service for him. On the other hand, he failed to perform the duties expected of junior bhikkhus; besides, he often quarreled with the younger bhikkhus. Should anyone rebuke him on account of his behavior he would go complaining to the Buddha weeping, very much dissatisfied and very upset. The others also followed him to the presence of the Buddha. The Buddha told them not to harbour thoughts of enmity, for enmity could only be appeased by not harbouring enmity.
Then the Buddha spoke in verse as follows:
Sotāpatti Magga and Phala: Sotāpatti Magga is the first Magga, attained by one who has entered the current of emancipation. This is followed by Sotāpatti Phala, ‘the Fruit’ or ‘fruition’ of stream entering.
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法句经 Dhammapada
第一 ：双品
Dhammapada : Chapter 1 : The Pair
3
[他辱骂我， 打我， 击败我， 掠夺我。]
若人怀有是心， 怨恨不得止息。
”He abused me, he struck me, he overpowered me, he robbed me.” Those who harbor such thoughts do not still their hatred.
4
[他辱骂我， 打我， 击败我， 掠夺我。]
若人不怀是心， 怨恨自然止息。
”He abused me, he stuck me, he overpowered me, he robbed me.” Those who do not harbor such thoughts still their hatred.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered Verse (3) and (4) f this book, with reference to Thera Tissa.
Tissa, son of the Buddha’s maternal aunt, was at one time staying with the Buddha. He had become a bhikkhu only in his old age, but he posed as a senior bhikkhu and was very pleased when visiting bhikkhu asked his permission to do some service for him. On the other hand, he failed to perform the duties expected of junior bhikkhus; besides, he often quarreled with the younger bhikkhus. Should anyone rebuke him on account of his behavior he would go complaining to the Buddha weeping, very much dissatisfied and very upset. The others also followed him to the presence of the Buddha. The Buddha told them not to harbour thoughts of enmity, for enmity could only be appeased by not harbouring enmity.
Then the Buddha spoke in verse as follows:
”He abused me, he stuck me, he overpowered me, he robbed me.”
Those who harbor such thoughts do not still their hatred.
”He abused me, he stuck me, he overpowered me, he robbed me.”
”He abused me, he stuck me, he overpowered me, he robbed me.”
Those who do not harbor such thoughts still their hatred.
At the end of the discourse, one hundred thousand bhikkhus attained Sotāpatti Fruition.
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法句经 : 第一 ：双品
5
在这世上， 恨绝不能止恨，
唯有慈爱方能止恨，
这是永恒的真理
Hatred is, indeed, never appeased by hatred in this world. It is appeased only by loving-kindness. This is an ancient law.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered Verse (5) of this book, with reference to a certain woman who was barren and her rival.
Once there lived a householder, whose wife was barren; later he took another wife. The feud started when the elder wife caused the abortion of the other one, who eventually died in childbirth. In later existences the two were reborn as a hen and a cat; a doe and a leopardess; and finally as a daughter of a nobleman in Sāvatthi and an ogress name Kāli. The ogress (Kālayakkhinī) was in hot pursuit of the lady with the baby, when the later learned that the Buddha was nearby, giving a religious discourse at Jetavana monastery. She fled to him and placed her son at is feet for protection. The ogress was stopped at the door by the guardian spirit of the monastery and was refused admission. She was later called in, and both the lady and the ogress were reprimanded by the Buddha.
At the end of the discourse, one hundred thousand bhikkhus attained Sotāpatti Fruition.
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法句经 : 第一 ：双品
Dhammapada : Chapter 1 : The Pairs
5
在这世上， 恨绝不能止恨，
唯有慈爱方能止恨，
这是永恒的真理
Hatred is, indeed, never appeased by hatred in this world. It is appeased only by loving-kindness. This is an ancient law.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered Verse (5) of this book, with reference to a certain woman who was barren and her rival.
Once there lived a householder, whose wife was barren; later he took another wife. The feud started when the elder wife caused the abortion of the other one, who eventually died in childbirth. In later existences the two were reborn as a hen and a cat; a doe and a leopardess; and finally as a daughter of a nobleman in Sāvatthi and an ogress name Kāli. The ogress (Kālayakkhinī) was in hot pursuit of the lady with the baby, when the later learned that the Buddha was nearby, giving a religious discourse at Jetavana monastery. She fled to him and placed her son at is feet for protection. The ogress was stopped at the door by the guardian spirit of the monastery and was refused admission. She was later called in, and both the lady and the ogress were reprimanded by the Buddha.
The Buddha told them about their past feuds as rival wives of a common husband, as a cat and a hen, and as a doe and a leopardess. They were made to see that hatred could only cause more hatred, and that it could only cease though friendship, understanding and goodwill.
Then the Buddha spoke in verse as follows:
Then the Buddha spoke in verse as follows:
Hatred is, indeed, never appeased by hatred in this world. It is appeased only by loving-kindness. This is an ancient law.
At the end of the discourse, the ogress was established in Sotāpatti Fruition and the long-standing feud came to an end.
Sotāpatti Fruition : One who has attained the First Stage of emancipation.
法句经 : 第一 ：双品
Dhammapada 6
除了智者之外，
他人皆不了解：[世人终须一死。]
智者明了这点，
因此一切争论得以平息。
People, other than the wise, do not realize, “We in this world must all die,” (and not realizing it continue their quarrels). The wise realize it and thereby their quarrels cease.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered Verse (6) of this book, with reference to bhikkhus of Kosambī.
The bhikkhus of Kosambī had formed into two groups. One group followed the master of the Vinaya and the other followed the teach of the Dhamma and they were often quarrelling among themselves.
Even the Buddha could not stop them from quarrelling; so he left them and spent the vassa all alone in Rakkhita Grove near Pālileyyaka forest. There, the elephant Pālileyya waited upon the Buddha.
The lay disciples of Kosambī, on learning the reason for the departure of the Buddha, refused to make offerings to the remaining bhikkhus.
At the end of the discourse, the ogress was established in Sotāpatti Fruition and the long-standing feud came to an end.
Sotāpatti Fruition : One who has attained the First Stage of emancipation.
法句经 : 第一 ：双品
Dhammapada 6
Chapter 1 : The Pairs
除了智者之外，
他人皆不了解：[世人终须一死。]
智者明了这点，
因此一切争论得以平息。
People, other than the wise, do not realize, “We in this world must all die,” (and not realizing it continue their quarrels). The wise realize it and thereby their quarrels cease.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered Verse (6) of this book, with reference to bhikkhus of Kosambī.
The bhikkhus of Kosambī had formed into two groups. One group followed the master of the Vinaya and the other followed the teach of the Dhamma and they were often quarrelling among themselves.
Even the Buddha could not stop them from quarrelling; so he left them and spent the vassa all alone in Rakkhita Grove near Pālileyyaka forest. There, the elephant Pālileyya waited upon the Buddha.
The lay disciples of Kosambī, on learning the reason for the departure of the Buddha, refused to make offerings to the remaining bhikkhus.
This made them realize their mistake and reconciliation took place among themselves. Still, the lay disciples would not treat them as respectfully as before, until the owned up their fault to the Buddha. But the Buddha was away and it was in the middle of the vassa; so the bhikkhus of the Kosambī spend the Vassa in the misery and hardship.
At the end of the vassa, the Venerable Ānanda and the five hundred bhikkhus approached the Buddha and gave the message from Anāthapiṇḍika and other lay disciples imploring him to return. In due course the Buddha returned to the Jetavana monastery in Sāvatthi. The bhikkhus followed him there, fell down at his feet and owned up their fault. The Buddha rebuked them for disobeying him. He told them to remember that they must all die some day and therefore, they must stop their quarrels and must not act as if they would never die.
Then the Buddha spoke in verse as follows:
At the end of the vassa, the Venerable Ānanda and the five hundred bhikkhus approached the Buddha and gave the message from Anāthapiṇḍika and other lay disciples imploring him to return. In due course the Buddha returned to the Jetavana monastery in Sāvatthi. The bhikkhus followed him there, fell down at his feet and owned up their fault. The Buddha rebuked them for disobeying him. He told them to remember that they must all die some day and therefore, they must stop their quarrels and must not act as if they would never die.
Then the Buddha spoke in verse as follows:
People, other than the wise, do not realize, “We in this world must all die,” (and not realizing it continue their quarrels). The wise realize it and thereby their quarrels cease.
At the end of the discourse, all the assembled bhikkhus were established in the Sotāpatti Fruition.
Bhikkhus : the members of the Buddhist Order
At the end of the discourse, all the assembled bhikkhus were established in the Sotāpatti Fruition.
Bhikkhus : the members of the Buddhist Order
Vassa : residence period of the 3 months raining season
Vinaya : the Disciplinary Rules of the Buddha
Dhamma : the Doctrines of the Buddha
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法句经 : 第一 ：双品
Dhammapada
7
住于欲乐中的人，
放纵六根（感官），食不知足，
怠惰与不事精进，
他肯定被魔王制伏，
如强风吹倒弱树一般。
He who keeps his mind on pleasant objects, who is uncontrolled in his senses, immoderate in his food, and is lazy and lacking in energy, will certainly be overwhelmed by Māra, just as stormy winds uproot a weak tree.
8
住于观照不净法的人，
防护六根（感官），知足于食，
充满信心与精进力，
他肯定不会被魔王击败，
如狂风摇不动岩岳一般。
He who keeps his mind on the impurities (of the body), who is well controlled in his senses, moderate in his food, and is full of faith and energy, will certainly be not overwhelmed by Māra, just as stormy winds cannot shake a mountain rock.
While residing in the neighbourhood of the town of Setabya, the Buddha uttered Verse (7) and (8) of this book, with reference to Mahākāļa and his brother Cūļakāļa. Mahākāļa and Cūļakāļa were two merchants brothers from the town of Setabya.
While travelling about with their merchandise on one occasion, they had a chance to listen to a religious discourse by the Buddha. After hearing the discourse, Mahākāļa asked the Buddha for admission to the Order of the Bhikkhus. Cūļakāļa also joined the Order but with intention coming out of the Order and to bring out his brother along with him. Mahākāļa was serious in his ascetic practice at the cemetery and diligently meditated on decay and impermanence. He finally gained insight and attained arahantship.
Later, the Buddha and his disciples, including the brothers, happened to be staying in the forest of Siṁpasa, near Setabya. While staying there, the former wives of Cūļakāļa invited the Buddha and his disciples to their house. Cūļakāļa himself went ahead to prepare seating arrangements for the Buddha and his disciples. Once there, the former wives of Cūļakāļa made him change into lay clothes.
The next day, the former wives of Mahākāļa invited the Buddha and his disciples to their house hoping to do the same with Mahākāļa as the wives of Cūļakāļa had done to Cūļakāļa.
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法句经 : 第一 ：双品
Dhammapada
Chapter 1 : The Pairs
7
住于欲乐中的人，
放纵六根（感官），食不知足，
怠惰与不事精进，
他肯定被魔王制伏，
如强风吹倒弱树一般。
He who keeps his mind on pleasant objects, who is uncontrolled in his senses, immoderate in his food, and is lazy and lacking in energy, will certainly be overwhelmed by Māra, just as stormy winds uproot a weak tree.
8
住于观照不净法的人，
防护六根（感官），知足于食，
充满信心与精进力，
他肯定不会被魔王击败，
如狂风摇不动岩岳一般。
He who keeps his mind on the impurities (of the body), who is well controlled in his senses, moderate in his food, and is full of faith and energy, will certainly be not overwhelmed by Māra, just as stormy winds cannot shake a mountain rock.
While residing in the neighbourhood of the town of Setabya, the Buddha uttered Verse (7) and (8) of this book, with reference to Mahākāļa and his brother Cūļakāļa. Mahākāļa and Cūļakāļa were two merchants brothers from the town of Setabya.
While travelling about with their merchandise on one occasion, they had a chance to listen to a religious discourse by the Buddha. After hearing the discourse, Mahākāļa asked the Buddha for admission to the Order of the Bhikkhus. Cūļakāļa also joined the Order but with intention coming out of the Order and to bring out his brother along with him. Mahākāļa was serious in his ascetic practice at the cemetery and diligently meditated on decay and impermanence. He finally gained insight and attained arahantship.
Later, the Buddha and his disciples, including the brothers, happened to be staying in the forest of Siṁpasa, near Setabya. While staying there, the former wives of Cūļakāļa invited the Buddha and his disciples to their house. Cūļakāļa himself went ahead to prepare seating arrangements for the Buddha and his disciples. Once there, the former wives of Cūļakāļa made him change into lay clothes.
The next day, the former wives of Mahākāļa invited the Buddha and his disciples to their house hoping to do the same with Mahākāļa as the wives of Cūļakāļa had done to Cūļakāļa.
After the meal, they requested the Buddha to let Mahākāļa remain to “express appreciation”. So the Buddha and the other disciples left.
Arriving at the village gate the bhikkhus expressed their dissatisfaction and apprehension.
Arriving at the village gate the bhikkhus expressed their dissatisfaction and apprehension.
They were dissatisfied because Mahākāļa was permitted to stay behind and they were afraid that, like Cūļakāļa, his brother, Mahākāļa, too, would be made to leave the Order by his former wives. To this, the Buddha replied that the two brothers were not alike. Cūļakāļa indulged in sensual pleasures and was lazy and weak; he was just like a weak tree. Mahākāļa, on the other hand, was diligent, steadfast and strong in his faith of the Buddha, the Dhamma and the Sangha; he was like a mountain of rock.
Thus the Buddha spoke in verse as follows:
He who keeps his mind on pleasant objects, who is uncontrolled in his senses, immoderate in his food, and is lazy and lacking in energy, will certainly be overwhelmed by Māra, just as stormy winds uproot a weak tree.
He who keeps his mind on the impurities (of the body), who is well controlled in his senses, moderate in his food, and is full of faith and energy, will certainly be not overwhelmed by Māra, just as stormy winds cannot shake a mountain rock.
Meanwhile, the former wives of Mahākāļa surrounded him and tried to remove his yellow robes. The Thera, sensing their attitude stood up and arising up into the air by his super-normal powers passed through the roof of the house into the sky. He landed at the feet of the Buddha at the very moment the master was coming to the end of his utterance of the above two stanzas. At the same time, all the bhikkhus assembled there were established in Sotāpatti Fruition.
Māra : the evil one
Thus the Buddha spoke in verse as follows:
He who keeps his mind on pleasant objects, who is uncontrolled in his senses, immoderate in his food, and is lazy and lacking in energy, will certainly be overwhelmed by Māra, just as stormy winds uproot a weak tree.
He who keeps his mind on the impurities (of the body), who is well controlled in his senses, moderate in his food, and is full of faith and energy, will certainly be not overwhelmed by Māra, just as stormy winds cannot shake a mountain rock.
Meanwhile, the former wives of Mahākāļa surrounded him and tried to remove his yellow robes. The Thera, sensing their attitude stood up and arising up into the air by his super-normal powers passed through the roof of the house into the sky. He landed at the feet of the Buddha at the very moment the master was coming to the end of his utterance of the above two stanzas. At the same time, all the bhikkhus assembled there were established in Sotāpatti Fruition.
Māra : the evil one
Sangha : the Holy Order of the Buddha
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法句经 : 第一 ：双品
Dhammapada :
9
未脱离烦恼之污染，
不自制与不真实的人，
却身披橘色袈裟，
那是他所不配的。
He who are not free from taints of the moral defilement and yet dons the yellow robes, who lacks restraint in him senses and (speaks not the) truth is unworthy of the yellow robes.
10
已弃除烦恼之污染， 戒行具足，
具备自制与真实的人，
真正配得上身披袈裟。
He who has discarded all moral defilement, who is established in moral precepts, is endowed with restraint and (speaks the) truth is, indeed, worthy of the yellow robes.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered verse (9) and (10) of this book, with reference to Devadatta.
Once the two Chief Disciples, the Venerable Mahā Sāriputta and Mahā Moggallāna, went from Sāvatthi to Rājagaha. There, the people of Rājagaha invited them, with their one thousand followers to a morning meal. On that occasion someone handed over a piece of cloth, worth one hundred thousand, to the organizers of the alms ceremony. He instructed them to dispose of it and use the proceeds for the ceremony should there be any shortage of funds, or if there were no such shortage, to offer it to anyone of the bhikkhus they thought fit. It so happened that there was no shortage of anything and the cloth was to be offered to one of the theras. Since the two Chief Disciples visited only occasionally, the cloth was to offer to Devadatta, who was permanent resident of Rājagaha.
Devadatta promptly made the cloth into robes and move about pompously, wearing them. Then, a certain bhikkhu from Rājagaha came to Sāvatthi to pay homage to the Buddha, and told him about Devadatta and the robe, made out of cloth worth one hundred thousand. The Buddha then said that it was not the first time that Devadatta was wearing robes that he did not deserve. The Buddha then related the following story.
Devadatta was an elephant hunter on one of his previous existences. At that time, in a certain forest, there lived a large number of elephants. One day, the hunter noticed that elephant knelt down to the Pacceka Buddhas on seeing them. Having observed that, the hunter stole an upper part of a yellow robe and covered him body and hand with it. Then, holding a spear in his hand, he waited for the elephants on their usual route. The elephants came, and taking him for a Pacceka Buddha fell down on their knees to pay obeisance. They easily fell a prey to the hunter and in this way, he killed many of the elephants.
The Boddhisatta (the Buddha-to-be) was then the leader of the herd. Noticing the dwindling number of followers, he decided to investigate and followed his herd. He was alert, and was therefore able to evade the spear. He caught hold of the hunter in his trunk and was about to dash him against the ground, when he saw the yellow robes. Seeing the yellow robes, he desisted and spared the life of the hunter. The hunter was rebuked for trying to kill under the cover of the yellow robes and for committing such an act of depravity. The hunter clearly did not deserve to put on the yellow robes.
Then the Buddha spoke in verse as followed:
He who is not free from taints of the moral defilement and yet dons the yellow robes, who lacks restraint in him senses and (speaks not the) truth is unworthy of the yellow robes.
He who has discarded all moral defilement, who is established in moral precepts, is endowed with restraint and (speaks the) truth is, indeed, worthy of the yellow robes.
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法 句 经
11
把不真实的视为真实 ，
把真实的视为不真实 。
持此邪思惟的人 ，
不可能觉悟真实法 。
Verse 11
They take untruth for truth; they take truth for untruth, such persons can never arrive at the truth, for they hold wrong view.
12
视真实的为真实 ，
视不真实的为不真实 。
持此正思惟的人 ，
得以觉悟真实法 。
Verse 12
They take truth as truth; they take untruth for untruth, such persons arrive at the truth, for they hold right views.
While residing at the Veļuvana, the Bamboo Grove monastery in Rājagaha, the Buddha uttered Verse (11) and (12) of this book, with reference to Saňjaya, a former teacher of the Chief Disciples, the Venerable Sāriputta and the Venerable Moggallāna (formerly Upatissa and Kolita).
Upatissa and Kolita were two youths from Upatissa and Kolita, two villages near Rājagaha. While looking at a show they realized the insubstantiality of things and they decided to search for the way to liberation. First, they approached Saňjaya, the wandering ascetic at Rājagaha, but they were not satisfied with his teachings. So they went all over Jambudīpa and came back to their native place, after searching for, but not finding the true Dhamma. At this point they came to an understanding that one who found the true Dhamma should inform the other.
One day, Upatissa came across Thera Assaji and learn for him the substance of the Dhamma. The Thera uttered the verse beginning with “Ye dhammā hetuppabhavā”, meaning “those phenomena which proceed from a cause”. Listening to the verse, Upatissa became established in the Sotāpatti Magga and Phala. Then, as promised, he went to his friend Kolita, explained to him that he, Upatissa, had attained the state of Deathlessness and repeated the verse to his friend, Kolita, who also become established in the Sotāpatti Fruition at the end of the verse. They both remembered their former teacher and so went to Saňjaya and said to him, “We have found one who could point out the Path to Deathlessness: the Buddha has appeared in the world, the Dhamma has appeared; the Sangha has appeared. Come let us go to the Teacher. “They had hoped that their former teacher would go along with them to the Buddha and by listening to the discourses he, too, would come to realize Magga and Phala. But out of pride, Saňjaya refused.
So Upatissa and Kolita, with two hundred and fifty followers, went to the Buddha at Veļuvana. There, they were initiated and admitted into the Order as bhikkhus. Upatissa as son of Rūpasārī became known as Thera Sāriputta; Kolita as son of Moggalī become known as Thera Mahā Moggallāna. On the seventh day after the initiation Mahā Moggallāna attained arahantship whereas Thera Sāriputta achieved the same a fortnight after initiation. On that day, the Buddha made them his two Chief Disciples (Agga-Sāvaka).
The two Chief Disciples then related to the Buddha how they went to the Giragga festival, the meeting with Thera Assaji and their attainment of Sotāpatti Fruition. They also told the Buddha about their teacher Saňjaya, who refused to accompany them, Saňjaya had said,”Having been a teacher to so many pupils, for me to become his pupil would be like a jar turning into a drinking cup.
Besides, only few people are wise and the majority are foolish; let the wise go to the wise Gotama, the foolish would still come to me. Go your way, my pupils.”
Thus, as the Buddha pointed out, Saňjaya’s pride was preventing him from seeing truth as truth; he was seeing untruth as truth and would never arrive at the real truth.
Then the Buddha spoke in verse as follows:
Verse 11
They take untruth for truth; they take truth for untruth, such persons can never arrive at the truth, for they hold wrong view.
Verse 12
They take truth as truth; they take untruth for untruth, such persons arrive at the truth, for they hold right views.
At the end of the discourse, many people came to be established in Sotāpatti Fruition.
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法 句 经
Dhammapada
13
雨可以渗透屋顶粗陋的房子 ，
欲念亦可渗透尚未受到培育的心 。
Verse 13
Just as rain penetrates a badly-roofed house, so also, passion penetrates a mind not cultivated in Tranquility and Insight Development (samatha and vipasannā).
14
雨渗不透屋顶精良的房子 ，
欲念亦渗不透已受到良好培育的心 。
(注：培育是指修习止禅与观禅。)
Verse 14
Just as rain cannot penetrates a well-roofed house, so also, passion cannot penetrates a mind well cultivated in Tranquility and Insight Development.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered Verses (13) and (14) with reference to Thera Nanda, a cousin of the Buddha.
Once the Buddha was residing at the Veļuvana monastery in Rājagaha when his father King Suddhodana repeated sent messengers to the Buddha requesting him to visit the city of Kapilavatthu.
Accordingly, the Buddha made the journey in the company of twenty thousand arahants. On arrival at Kapilavatthu he related the Vessantara Jātaka to the assembly of his relatives. On the second day he entered the city, where by reciting the verse beginning with “Uttiṭṭhe Nappamejjeyya…” i.e. (One should arise and should not be unmindful…) he cause his father to be established in Sotāpatti Fruition. On arrival at the palace, the Buddha recited another verse beginning with “Dhammaṁ care sucaritam… “ (i.e. , One should practise the Dhamma..) and established the King in Sakadāgami Fruition (the second stage of Enlightenment). After the meal he narrated the Candakinnari Jataka, with reference to the virtues of Rāhula’s mother.
On the third day, there was the marriage ceremony of Prince Nanda, a cousin of the Buddha. The Buddha went there for alms and handed over the alms bowl to Prince Nanda. The Buddha then departed without taking back the bowl. So the Prince, holding the bowl, had to follow the Buddha. The bride, Princess Janapadakalyāṇi, seeing the Prince following the Buddha rushed forth and cried out to the prince to come back soon. At the monastery, the prince was admitted into the Order as a bhikkhu.
Later, the Buddha move into the monastery built by Anāthapiṇḍika, at Jetavana in Sāvatthi. While residing there Nanda was discontented and half-hearted and found little pleasure in the life of a bhikkhu. He wanted to return to the life of a householder because he kept on remembering the words of Princess Janapadakalyāṇi, imploring him to return soon.
Knowing this, the Buddha, by supernormal power, showed Nanda, the beautiful female devas of the Tāvatiṁsa world who were far prettier than Princess Janapadakalyāṇi. He promised to get them for Nanda, if the later strove hard in the practice of the Dhamma. The other bhikkhus ridicules Nanda by saying that he was like a hireling who practised the Dhamma for the sake of beautiful women., etc. Nanda felt very tormented and ashamed. So, in seclusion, he tried very hard in the practice of the Dhamma and eventually attained arahantship. As an arahant, his mind was totally released from all attachments, and the Buddha was also released from his promised to Nanda. All this had been foreseen by the Buddha right from the very beginning.
Other bhikkhus, earlier having known that Nanda was not happy was not happy in the life of a bhikkhu, again asked him how he was faring. When he answered that he had no more attachments to the life of a householder, they thought Nanda was not speaking the truth. So they informed the Buddha about the matter, at the same time expressing their doubts. The Buddha then explained to them that, previously, the nature of Nanda was like that of an ill-roofed house, but now, it had grown to be like a well-roofed one.
Then the Buddha spoke in verse as follows:
Verse 13
Just as rain penetrates a badly-roofed house, so also, passion penetrates a mind not cultivated in Tranquility and Insight Development (samatha and vipasannā).
Verse 14
Just as rain cannot penetrates a well-roofed house, so also, passion cannot penetrates a mind well cultivated in Tranquility and Insight Development.
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法 句 经
Dhammapada
15
这一世他感到悲哀 ，
来世他一样感到悲哀 ，
造恶者在今世与来世都感到悲哀 ，
当忆及自己污秽的行为时 ，
他感到悲哀与苦恼 。
Verse 15
Here he grieves, hereafter he grieves; the evil-doer grieves in both existences. He grieves and he suffers anguish when he sees the depravity of his own deeds.
While residing at the Veļuvana monastery in Rājagaha, the Buddha uttered verse (15) with reference to Cunda, the pork butcher.
Once, in a village not far away from the Veļuvana monastery, there live a very cruel and hard-hearted pork butcher, by the name of Cunda. Cunda was a pork-butcher for over fifty-five years; all this time he had not done a single meritorious deed. Before he died, he was in such great pain and agony that he was grunting and squealing and kept on moving about on his hands and knees like a pig for seven whole days. In fact, even before he died, he was suffering as if he were in hell. On the seventh day, the pork-butcher died and was reborn in Avīci hell. Thus, the evil-doer must always suffer for the evil deeds done by him; he suffers in this world as well as in the next.
In this connection, the Buddha spoke in verse as follows:
Verse 15
Here he grieves, hereafter he grieves; the evil-doer grieves in both existences. He grieves and he suffers anguish when he sees the depravity of his own deeds.
Avīci hell is the most fearful of all hells.
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法 句 经
Dhammapada
16
这一世他感到喜悦 ，
来世他一样感到喜悦 ，
行善者在今生与来世都感到喜悦 ，
当忆及自己清净的善业时 ，
他感到喜悦 ，非常的喜悦 。
Here he rejoices, hereafter he rejoices; one who perform meritorious deeds rejoices in both existences. He rejoices and greatly rejoice.s when he sees the purity of his own deeds.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered Verse (16) with reference to Dhammika, a lay disciple.
Once, there lived at Sāvatthi, a lay disciple by the name of Dhammika, who was virtuous and very fond of giving in charity. He generously offered food and other requisites to the bhikkhus regularly and also on special occasions. He was, in fact, the leader of five hundred virtuous lay disciples of the Buddha who lived in Sāvatthi. Dhammika had seven sons and seven daughters and all of them, like their father, were very virtuous and devoted to charity. When Dhammika was very ill and was on his death-bed he made the request to the Sangha to come to him and recite the sacred texts by his bedside. While the bhikkhus were reciting the Mahāsatipaṭṭhāna Sutta, six decorated chariots from six celestial worlds arrived to invite him to their respective worlds. Dhammika told them to wait for a while for fear of interrupting the recitation of the Sutta. The bhikkhus, thinking that they were being asked to stop, stopped and left the place.
A little while later, Dhammika told his children about the six decorated chariots waiting for him.
Then and there he decided to choose the chariot from Tusita heaven and asked one of his children to throw a garland on to it. Then he passed away and was reborn in Tusita heaven. Thus, the virtuous man rejoices in this world as well as in the next.
Then the Buddha spoke in verse as follows:
Verse 16
Here he rejoices, hereafter he rejoices; one who perform meritorious deeds rejoices in both existences. He rejoices and greatly rejoice.s when he sees the purity of his own deeds.
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法 句 经
17
这一世他受苦 ， 来世他一样受苦 ，
造恶者在今生与来世都受苦 。
想到「我造了恶业」时 ，他感到痛苦 。
再者 ，当投生至恶道时 ，
他会遭受更多的痛苦 。
Dhammapada Verse 17
Here he is tormented, hereafter he is tormented; the evil-doer is tormented in both existences. He is tormented, and he laments: “Evil have I done.”He is even more tormented when he is reborn in one of the lower worlds.
While residing at Jetavana monastery at Sāvatthi, the Buddha uttered Verse (17) with reference to Devadatta.
Devadatta was at one time residing with the Buddha in Kosambī. While staying there he realized the Buddha was receiving must respect and honour as well as offerings. He envied the Buddha and aspired to head the Order of the bhikkhus. One day, he approached the Buddha and on the ground that the Buddha was getting old, he suggested that the Order be entrusted to his care. The Buddha rejected his offer and rebuked him.
Devadatta felt aggrieved and vowed vengeance against the Buddha. Three times, he attempted to kill the Buddha: first , by employing some archers, secondly, by climbing up the Gijjhakūṭa hill and rolling down a big piece of rock on to the Buddha; and thirdly, by causing the elephant Nāļāgīri to attack the Buddha. The hired assassins returned after being established in Sotāpatti Fruition, without harming the Buddha. The big piece of rock rolled down by Devadatta just injured the big toe of the Buddha, and when the Nāļāgīri rushed at the Buddha, it was made docile by the Buddha. Thus
Devadatta failed to kill the Buddha. He tried to break up the Order of bhikkhus by taking away some newly admitted bhikkhus with him to Gayāsīsa; however, most of them were brought back by Thera Sāriputta and Thera Mahā Moggallāna.
Later Devadatta fell ill. He had been ill for nine months when he asked his pupils to take him to the Buddha, and subsequently made the trip to the Jetavana monastery. Hearing that Devadatta was coming, the Buddha told his disciples that Devadatta would never get the opportunity to see him.
When Devadatta and his party reached the the Jetavana monastery compound, Devadatta placed both his feet on the ground. Immediately, his feet sank into the earth and he was gradually swallowed up. Devadatta did not have the opportunity to see the Buddha because of the wicked deeds he had done to the Buddha. After his death, he was reborn in Avīci hell, a place of intense and continuous torment.
Then the Buddha spoke in verse as follows:
Verse17
Here he is tormented, hereafter he is tormented; the evil-doer is tormented in both existences. He is tormented, and he laments: “Evil have I done.”He is even more tormented when he is reborn in one of the lower worlds.
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法 句 经
18
这一世他快乐 ，来世他一样快乐 ，
行善者在今生与来世都快乐 。
想到「我造了善业」时 ，他感到欢喜 。
再者 ， 当投生至善趣时 ， 他更加快乐 。
Dhammapada verse 18
Here he is happy, hereafter he is happy; one who performs meritorious deeds is happy in both existences. Happily he exclaims: “I have done meritorious deeds.” he is happier still when he is reborn in a higher world.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered Verse (18) with reference to Sumanadevī, the youngest daughter of Anāthapiṇḍika.
In Sāvatthi, at the house of Anāthapiṇḍika and the house of Visākhā, two thousand bhikkhus were served with food daily. At the house of Visākhā, the offering of alms-food was supervised by her grand-daughter. At the house of Anāthapiṇḍika, the supervision was done, first by the eldest daughter, next by her second daughter and finally by Sumanadevī, the youngest daughter. The two elder sisters attained Sotāpatti Fruition by listening to the Dhamma, while serving food to the bhikkhus. Sumanadevī did even better and she attained to Sakādāgami Fruition.
Later, Sumanadevī fell ill and on her death-bed she asked for her father. Her father came, and she addressed her father as “younger brother” and passed away soon after. Her form of address kept her father wondering and made him uneasy and depressed, thinking that his daughter was delirious and not in her right sense at the time of death. So, he approached the Buddha and reported to him about his daughter, Sumanadevī. Then the Buddha told the noble rich man that his daughter was in the right sense and fully self-possessed at the time of her passing away. The Buddha also explained that Sumanadevī had addressed her father as “younger brother” because her attainment of Magga and Phala was higher than that of her father’s. She was a Sakādāgami whereas her father was only a Sotāpanna. Anāthapiṇḍika was also told that Sumanadevī was reborn in the Tusita deva world.
Then the Buddha spoke in verse as follows:
Verse 18
Here he is happy, hereafter he is happy; one who performs meritorious deeds is happy in both existences. Happily he exclaims: “I have done meritorious deeds.” he is happier still when he is reborn in a higher world.
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法 句 经
19
即使他背诵了许多经典 ，
然而并不依法实行 ，
这怠惰的人有如牧童在数别人的牛 ，
没得分享沙门生活的利益 。
Verse 19
Though he recited much the Sacred Texts, but is negligent and does not practise according to the Dhamma, is like a cowherd who courts the cattle of others, he has no share in the benefits of the life of a bhikkhu.
20
即使他只背诵了少许经典 ，
然而真正依法实行 ，舍弃贪瞋痴 ，
如实知见后得以令心解脱 ，
不再执着于今生与来世 ，
他得以分享沙门生活的利益 。
（注：沙门生活的利益是指道果。）
Verse 20
Though he recites only a little of the Sacred Texts, but practise according to the Dhamma, eradicating passion, ill will and ignorance, clearly comprehending the Dhamma, with his mind freed from moral defilement and no longer clinging to this world or to the next, he shares the benefits of the life of a bhikkhu.
While residing at the Jetavana monastery, the Buddha uttered Verses (19) and (20) with reference to two bhikkhus who were friends.
Once there were two friends of noble family, two bhikkhus from Sāvatthi. One of them learned the Dhamma and was very proficient in reciting and preaching the sacred texts. He taught five hundred bhikkhus and became the instructor of eighteen groups of bhikkhus. The other bhikkhu striving diligently and ardently in the course of meditation and attained arahantship together.
On one occasion, when the learned bhikkhu came to pay homage to the Buddha, at the Jetavana monastery, the two bhikkhus met. The master of the Dhamma did not realize that the other had already become an arahant. He looked down on the other, thinking that this old bhikkhu knew very little of the sacred texts. So he thought of putting question to the other, and thus embarrass him. The Buddha knew about his unkind intention and he also knew that as a result of giving trouble to such a noble disciple of his, the learned bhikkhu would be reborn in a lower world.
So, out of compassion, the Buddha visited the two bhikkhus to prevent the scholar from questioning the other bhikkhu. The Buddha himself did the questioning. He put questions on the jhānas and maggas to the scholar; but he could not answer them because he had not practised what he had taught. The older bhikkhu, having practised in accordance with the Dhamma and having attained arahantship, could answer all the questions. The Buddha praised the one who practised in accordance with the Dhamma, but not a single word of praise was spoken for the learned scholar. The resident disciples could not understand why the Buddha had words of praise for the old bhikkhu and not for their learned teacher. So the Buddha explained the matter to them. The scholar who knows a great deal but does not practise in accordance with the Dhamma is like a cowherd, who looks after cows for wages. The scholar only enjoys the services rendered to him by this pupils but not the benefits of Magga-phala.
While the older bhikkhu who practised in accordance with the Dhamma is like the owner of the cows, who enjoys the five kinds of produce of the cows (milk, cream, butter, buttermilk and ghee). Though he knows little and recites only a little of the sacred texts, having clearly comprehended the essence of the Dhamma he practised diligently and strenuously. He has eradicated passion, ill will and ignorance. His mind being totally freed from moral defilement and from all attachments to this world.
Then the Buddha spoke in verse as follows:
Verse 19
Though he recited much the Sacred Texts, but is negligent and does not practise according to the Dhamma, is like a cowherd who courts the cattle of others, he has no share in the benefits of the life of a bhikkhu.
Verse 20
Though he recites only a little of the Sacred Texts, but practise according to the Dhamma, eradicating passion, ill will and ignorance, clearly comprehending the Dhamma, with his mind freed from moral defilement and no longer clinging to this world or to the next, he shares the benefits of the life of a bhikkhu.
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法 句 经
21
不放逸是不死道 ，放逸是死路 ；
不放逸者不死 ，放逸者有如早已死去 。
Verse 21
Heedfulness is the path to the Deathless (Nibbana). Heedlessness is the path to Death. The heedful do not die. The heedless are as if dead already .
22
明了这道理 ，不放逸的智者乐于精进 ﹑乐于圣界 。
Verse 22
Clearly understanding this excellence of Heedfulness, the wise exult therein and enjoy the resort of the Noble Ones.
23
他持续地修禅（止观），持恒者得以体验解脱：至上的涅槃 。（注：念有三种，即：与善心﹑果报心﹑唯作心相应的念，但绝不会有与不善心相应的念。不放逸即是指与善心相应的念心所。）
Verse 23
The wise ones, ever meditative and steadfastly persevering, alone experience Nibbana, the incomparable freedom from bondage.
While residing at the Ghosita monastery near Kosambī, the Buddha uttered Verse 21 - 23 with reference to Sāmāvatī, one of the chief queens of Udena, King of Kosambī.
Sāmāvatī had five hundred maid-of-honour staying with her at the palace; she also had a maidservant call Khujjuttarā. The maid had to buy flowers for Sāmāvatī from the florist Sumana everyday. On one occasion, Khujjuttarā had the opportunity to listen to a religious discourse delivered by the Buddha, while at the home of Sumana and she attained Sotāpatti Fruition. She repeated the discourse of the Buddha to Sāmāvatī and the five hundreds maid-of-honour, and they also attain Sotāpatti Fruition. From that day, Khujjuttarā did not have to do any menial work, but took the place of mother and teacher to Sāmāvatī. She listened to the discourse of the Buddha and repeated them to Sāmāvatī and her maids. In course of time, Khujjuttarā master the Dhamma.
Sāmāvatī and her maids wished very much to see the Buddha and pay obeisance to him; but they were afraid the King might be displeased with them. So, making holes in the walls of their palace, they looked through them and paid obeisance to the Buddha everyday as he was going to the houses of three rich mean, namely, Ghosaka, Kukkuṭa and Pāvāriya.
At that time, King Udena had also another chief queen by the name of Māgandiyā. She was the daughter of Māgandiyā, a Brahmin. The Brahmin seeing the Buddha one day thought the Buddha was the only person who was worthy of his very beautiful daughter. So, he hurried went off to fetch his wife and daughter and offered to give his daughter in marriage to the Buddha. Turning down his offer, the Buddha said, “Even after seeing Tanhā, Arati and Ragā, the daughters of Māra, I felt no desire in me for sensual pleasures. After all, what is this which is full of urine and filth, which I don’t like to touch even with my foot.”
The Buddha knew from the beginning that the Brahmin and his wife were destined to attain Anāgāmi Fruition that very day, hence his reply to the Brahmin in the above manner. On hearing those words of the Buddha, both the Brahmin and his wife attained Anāgāmi Magga and Phala. They entrusted their daughter to the care of her uncle and themselves joined the Order. Eventually, they attained arahantship. However, the daughter Māgandiyā became very bitter and sore and she vowed to take revenge if and when an opportunity arose.
Later, her uncle presented Māgandiyā to King Udena and she became one of his chief queens. Māgandiyā came to learn about the arrival of the Buddha in Kosambī and about how Sāmāvatī and her maids paid her obeisance to him through holes in the walls of their living quarters. So, she planned to take her revenge on the Buddha and to harm Sāmāvatī and her maids who were ardent devotees of the Buddha. Māgandiyā told the king that Sāmāvatī and the maids had made holes in the walls of their living quarters and they had outside contacts and were disloyal to the king. King Udena saw the holes in the walls, but when the truth was told he did not get angry.
But Māgandiyā kept on trying to make the king believe that Sāmāvatī was not loyal to him and was trying to kill him. On one occasion, knowing that the king would be visiting Sāmāvatī within the next few days and that he would be taking along his lute with him, Māgandiyā inserted a snake into the lute and closed the hole with a bunch of flowers. Māgandiyā followed King Udena to Sāmāvatī’s quarters after trying to stop him on the pretext that she had some presentiment and felt worried about his safety. At Sāmāvatī’s place, Māgandiyā removed the bunch of flowers from the hole of the lute.
The snake came out hissing and coiled itself on the bed. When the king saw the snake he believed Māgandiyā’s words that Sāmāvatī was trying to kill him. The king was furious. He commanded Sāmāvatī to stand and all her ladies to line up behind her. Then he fitted his bow and arrow dipped in poison and shot the arrow. But Sāmāvatī and her ladies bore no ill will towards the king and through the power of goodwill (metta), the arrow turned back. Then the king realized the innocence of Sāmāvatī and he gave her permission to invite the Buddha and his disciples to the palace for alms-food and for delivering discourses.
Māgandiyā, realizing that none of her plans had materialized, made a final, infallible plan. She sent a message to her uncle with full instructions to go to Sāmāvatī’s place and burn down the building with all the women inside. As the house was burning, Sāmāvatī and her maid-of-honour, numbering five hundred, kept on meditating. Thus, some of them attained Sakādāgami Fruition, and the rest attaching Anāgāmi Fruition.
As the news of the fire spread, the king rushed to the scene, but it was too late. He suspected that it was done at the instigation of Māgandiyā; but he did not show that he was suspicious. Instead, he said, “While Sāmāvatī was alive I had been fearful and alert thinking I might be harmed by her; only now, my mind is at peace. Who could have done this? It must have been done only by someone who loved me very dearly. “Hearing this, Māgandiyā promptly admitted that it was she who had instructed her uncle to do it. Whereupon, the king pretended to be very pleased with her and said that he would do her a great favour, and honour all her relatives. On arrival of the palace, all of them, including Māgandiyā, were seized and burnt in the palace courtyard, by order of the king.
When the Buddha was told about these incidents, he said that those who are mindful do not die; but those who are negligent are as good as dead even while living.
Then the Buddha spoke in verse at follows:
Verse 21
Heedfulness is the path to the Deathless (Nibbana). Heedlessness is the path to Death. The heedful do not die. The heedless are as if dead already.
Verse 22
Clearly understanding this excellence of Heedfulness, the wise exult therein and enjoy the resort of the Noble Ones.
Verse 23
The wise ones, ever meditative and steadfastly persevering, alone experience Nibbana, the incomparable freedom from bondage.
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法 句 经
24
若某人精进﹑有正念与身语意清净﹑
慎重行事﹑防护诸根﹑
依法生活及不放逸 ，
他的声誉与幸福得以增长 。
Verse 24
Ever grows the glory of him who is energetic, mindful and pure in conduct, discerning and self-controlled, righteous and heedful.
While residing at the Veļuvana monastery, the Buddha uttered Verse 24 with reference to Kumbhaghosaka, the banker.
At one time, a plague broke out in the city of Rājagaha. In the house of the city banker, the banker and his wife, and servants died on account of this disease. When they were both down with this disease the told their young son Kumbhaghosaka to leave them and flee from that house and only to return after a long time. They also told him that at such and such a place they had buried a treasure worth forty crores. The son left the city and stayed in a forest for twelve years and then came back to the city.
By that time, he was quite a grown up youth and nobody in the city recognized him. He went to the place where the treasure was hidden and found it was quite intact. But he reasoned and realized that there was no one who could identify him and that if he were to unearth the buried treasure and make use of it people might think a young poor man had accidentally come upon buried treasure and they might report it to the king. In that case, his property would be confiscated and he himself might be manhandled or put in captivity. So he concluded it was not yet time to unearth the treasure and that mean while he must find works for his living. Dressed in old clothes Kumbhaghosaka looked for work. He was given the work of waking up and rousing the people to get up early in the morning and of going round announcing that it was time to prepare food, time to fetch carts and yoke the bullocks, etc.
One morning, King Bimbisarā heard him. The king who was a keen judge of voices commented, “This is the voice of a man of great wealth.” A maid, hearing the king’s remark, sent someone to investigate. He reported that the youth was only a hireling of the labourers. In spite of this report the king repeated the same remark on two subsequent days. Again, inquires were made but with the same result. The maid thought that this was very strange, so she asked the king to give her permission to go and personally investigate.
Disguised as rustics, the maid and daughter set out to the place of the labourers. Saying that they were travelers,they asked for shelter and were given accommodation in the house of Kumbhaghosaka just for one night. However, they managed to prolong their stay there. During that period, twice the king proclaimed that a certain ceremony must be perform in the locality of the labourers, and that every household must make contributions. Kumbhaghosaka had no ready cash for such an occasion. So he was forced to get some coins from his treasure. As these coins were handed over to the maid, she substituted them with her money and sent the coins to the king. After sometime, she sent a message to the king asking him to sent some men and summon Kumbhaghosaka to the court. Kumbhaghosaka, very reluctantly, went along with the men. The maid and her daughter also went to the palace, ahead of them.
At the palace, the king told Kumbhaghosaka to speak out the truth and gave him assurance that he could not be harmed on this account. Kumbhaghosaka them admitted that those money were his and also that he was the son of the city banker of Rājagaha, who died in the plague twelve years ago. He further revealed the place where the treasure was hidden. Subsequently all the buried treasure was brought to the palace. The king made him a banker and gave his daughter in marriage to him.
Afterwards, taking Kumbhaghosaka along with him, the king went to the Buddha at the Veļuvana monastery and told him how the youth, though rich, was earning his living as hireling of the labourers, and how he had appointed the youth a banker.
Then the Buddha spoke in verse as follows:
Verse 24
Ever grows the glory of him who is energetic, mindful and pure in conduct, discerning and self-controlled, righteous and heedful.
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法 句 经
21
不放逸是不死道 ，放逸是死路 ；
不放逸者不死 ，放逸者有如早已死去
While residing at the Veļuvana monastery, the Buddha uttered verse 25 with reference to Cūļapanthaka, a grandson of a banker of Rājagaha.
By effort and heedfulness, discipline and self-mastery, let the wise one make for himself an island which no flood can overwhelm.
The banker had two grandsons, named Māhapanthaka and Cūļapanthaka. Māhapanthaka, being the elder, used to accompany his grandfather to listen to religious discourses. Later, Māhapanthaka joined the Buddhist religious Order and in course of time become an arahant. Cūļapanthaka followed his brother and became a bhikkhu. But, because in a previous existence, in the tine of Kassapa Buddha, Cūļapanthaka had made fun of a bhikkhu who was very dull; he was born in dullard in the present existence. He could not even memorize one verse in four months. Māhapanthaka was very disappointed with his younger brother and even told him that he was not worthy of the Order.
About that time, Jīvaka came to the monastery to invite the Buddha and the resident bhikkhus to his house for a meal. Māhapanthaka, who was then in charge of assigning the bhikkhus to meal invitations, left out Cūļapanthaka from the list. When Cūļapanthaka learnt about this he felt very much frustrated and decided that he would returned to the life of a householder. Knowing his intention, the Buddha took him along and make him sit in front of the Gandhakuṭi hall. He then gave a clean piece of cloth to Cūļapanthaka and told him to sit there facing east and rub the piece of cloth.
At the same he was to repeat the word “Rajoharaṇaṁ”, which means “taking on impurity”. The
Buddha then went to the residence of Jīvaka, accompanied by the bhikkhus.
Meanwhile, Cūļapanthaka went on rubbing the piece of cloth, all the time muttering the word “Rajoharaṇaṁ”. Very soon, the clean piece of cloth became soiled. Seeing this change in the condition of the cloth, Cūļapanthaka came to realize the impermanent nature of all conditioned things. From the house of Jīvaka, the Buddha through supernormal power learnt about the progress of Cūļapanthaka. He sent forth his radiance so that (to Cūļapanthaka) the Buddha appeared to be sitting in front of him, saying: “It is not the piece of cloth alone that is make dirty by the dust; within oneself also there exist the dust of passion, the dust of ill will, and the dust of ignorance, i.e. the ignorance of the Four Noble Truths. Only by removing these could one achieve one’s goal and attain arahantship. Cūļapanthaka got the message and kept meditating and in a short while attained arahantship.
At the house of Jīvaka, they were about to pour water into Buddha’s hand as a mark of donation; but the Buddha covered the bowl with his hand and asked if there were any bhikkhus left at the monastery. On being answered that there were none, the Buddha replied that there was one and directed them to fetch Cūļapanthaka from the monastery. When the messenger from the house of Jīvaka arrived at the monastery, he found not only one bhikkhu, but a thousand identical bhikkhus. They all have been created by Cūļapanthaka, who by now possessed supernormal powers. The messenger was baffled and he turn back and reported the matter to Jīvaka. The messenger was sent to the monastery for the second time and was instructed to say that the Buddha summoned the bhikkhu by the name of Cūļapanthaka. But when he delivered the message, a thousand voices responded, “I am Cūļapanthaka”. Again baffled, he turned back for the second time. Then he was sent to the monastery for the third time. This time he was instructed to get hold of the bhikkhu who first said that he was Cūļapanthaka. As soon as he got hold of that bhikkhu, all the rest disappeared, and Cūļapanthaka accompanied the messenger to the house of Jīvaka. After the meal, as directed by the Buddha, Cūļapanthaka delivered a religious discourse confidentially and bravely, roaring like a young lion.
Later, when the subject of Cūļapanthaka cropped up among the bhikkhus, the Buddha said that one who was diligent and steadfast in his striving would certainly attained arahantship.
Then the Buddha spoke in verse as follows:
Verse 25
By effort and heedfulness, discipline and self-mastery, let the wise one make for himself an island which no flood can overwhelm.
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法 句 经
26
愚者恣情放逸 ，智者则如守护珍宝一般 ，珍惜地守护着不放逸 。
Verse 26
The foolish and the ignorant indulge the heedlessness, but the wise one keeps his heedfulness as his best treasure.
27
因此人们不应放逸 ，
不应沉湎于欲乐 ，
因为勤奋的人 ，
通过禅修 ， 即会得证至上乐 。
Verse 27
Do not give way to heedlessness. Do not indulge in sensual pleasures. Only the heedful and meditative attain great happiness.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered verse 26 and 27 with reference to the Bālanakkhatta Festival.
At one time, the Bālanakkhatta Festival was being celebrated in Sāvatthi. During the festival, many foolish young men smearing themselves with ashes cow dung roamed about the city shouting and making themselves a nuisance to the public. They would also stop at the doors of other and leave only when given some money.
At the time there were a great many lay disciples of the Buddha living in Sāvatthi. On account of these foolish young hooligans, they sent words to the Buddha, requesting him to keep to the monastery and not to enter the city for seven days. They sent alms-food to the monastery and they themselves kept to their own houses. On the eighth day, when the festival was over, the Buddha and his disciples were invited into the city for alms-food and other offering. On being told about the vulgar and shameful behavior of the foolish young men during the festival, the Buddha commented that it was in the nature of the foolish and the ignorant to behave shamelessly.
The Buddha spoke in verse as follows:
Verse 26
The foolish and the ignorant indulge the heedlessness, but the wise one keeps his heedfulness as his best treasure.
Verse 27
Do not give way to heedlessness. Do not indulge in sensual pleasures. Only the heedful and meditative attain great happiness.
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法 句 经
28
智者以不放逸去除放逸 ，
登上智慧的高楼 ，
已断苦的他看着苦难的众生 ，
如智者立足于山顶 ，
向下看着平原的愚人
Verse 28
Just as one upon the summit of a mountain beholds the groundlings, even so when the wise man casts away heedlessness by heedfulness and ascends the high tower of wisdom, their sorrowless sage beholds the sorrowing and foolish multitude.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered verse 28 with reference to Thera Mahākassapa.
On one occasion, while Thera Mahākassapa was staying at Pipphali cave, he spent him time developing the mental image of light and trying to find out thought Divine Vision, being who are mindful and beings who were negligent, also those who were about to die and those who were about to be born.
From his monastery, the Buddha saw through his Diving Vision what Thera Mahākassapa was doing and wanted to warn him that he was wasting his time. So he sent forth his radiance and appeared before the Thera and exhorted him thus: “My son Kassapa, the number of births and deaths of being is innumerable and cannot be counted. It is not your concern to count them; it is the concern only of the Buddhas.”
Then the Buddha spoke in verse as follows:
Verse 28
Just as one upon the summit of a mountain beholds the groundlings, even so when the wise man casts away heedlessness by heedfulness and ascends the high tower of wisdom, their sorrowless sage beholds the sorrowing and foolish multitude.
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法 句 经
29
在众放逸人中不放逸 ，
在众昏睡人中保持警觉 ，
智者有如良马迅速地前进 ，
把疲惫的马远远抛在后头 。
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered verse 29, with reference to two bhikkhus, who were friends.
Two bhikkhus, after obtaining a subject of meditation from the Buddha, went to a monastery in the forest. One of them, being negligent, spent his time warming himself by the fire and taking to young novices throughout the first watch of the night, and generally idling away his time. The other faithfully performed the duties of a bhikkhu. He walked in meditation during the first watch, rested during the second watch and again meditated during the last watch of the night. Thus, being diligent and ever mindful, the second bhikkhu attained arahantship within a short time.
At the end of the rainy season (vassa) both of them went to pay obeisance to the Buddha, and the Buddha asked them how they had spent their time during the vassa. To this, the lazy and the negligent bhikkhu answered that the other bhikkhu had been idling away his time, just lying down and sleeping. The Buddha then asked, “but, what about you?” Hies reply was that he generally sat warming himself by the fire during the first watch of the night and then sat up without sleeping. But the Buddha knew quite well how the two bhikkhus had spent their time, so he said to the idle one;
“Thought you are lazy and negligent you claimed to be diligent and ever mindful; but you have made the other bhikkhu appeared to be lazy and negligent though he is diligent and ever mindful. You are like a weak and slow horse compared to my son who is like a strong, fleet-footed horse.”
Then the Buddha spoke in verse as follows:
Verse 29
Heedful among the heedless, wide-awake among the sleepy, the wise man advances like a swift horse leaving behind a weak jade.
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法 句 经
30
由于不放逸 ，
摩伽婆得以生为诸天神之王 。
精进永远受到赞赏 ，
懈怠永远受到责备 。
（注：摩伽婆是摩卡罗村的青年，由于造路与清除平地，而得以投生为帝释天王。）
Verse 30
By heedfulness did Sakka become the overlord of gods. Heedfulness is ever praised, and heedlessness ever despised.
While residing at the Kūṭāgāra monastery near Vesālī, the Buddha uttered verse 30 with reference to Sakka, king of devas (celestial beings).
On one occasion, a Licchavī prince, named Mahāli, came to listen to a religious discourse given the Buddha. The discourse given was Sakkapaňha Suttanta. The Buddha spoke of Sakka vividly in glowing terms; so Mahāli thought that the Buddha must have personally met Sakka. To make sure, he asked the Buddha, and the Buddha replied, “Mahāli, I do know Sakka; I also know what has made him a Sakka.” He then told Mahāli that Sakka, king of the devas, was in a previous existence a young man by the name of Magha, in the village of Macala. The youth Magha and his thirty-two companions went about building roads and rest houses. Magha took upon himself also to observe seven obligations.
These seven obligation are that throughout his life:
1.He would support his parents
2.He would respect the elders
3.He would be gentle of speech
4.He would avoid back-biting
5.He would not be avaricious, but would be generous
6.He would speak the truth
7.He would restrain himself from losing his temper.
It was because of his good deeds and right conduct in that existence that Magha was reborn as Sakka, king of devas .
Then the Buddha spoke in verse as follows:
Verse 30
By heedfulness did Sakka become the overlord of gods. Heedfulness is ever praised, and heedlessness ever despised.
At the end of the discourse Mahāli attained Sotāpatti Fruition.
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法 句 经
31
乐于精进与视放逸为危害的比丘 ，
有如火焰般前进 ， 烧尽一切大小的束缚 。
Verse 31
A bhikkhu, who delights in heedfulness and looks with fear at heedlessness advances like fire, burning all fetters, small and large.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered verse 31, with reference to a certain bhikkhu.
A certain bhikkhu, after obtaining a subject of meditation from the Buddha, went to the forest to meditate. Although he tried hard he made very little progress in his meditation practice. So, with the thought of getting further specific instructions from the Buddha, he set out for the Jetavana monastery. On his way, he came across a big, blazing fire. He rain up to the top of the mountain and observed the fire from there. As the fire spread, it suddenly occurred to him that just as the fire burnt up everything, so also Magga Insight will burn up all fetters of life, big and small.
Meanwhile, from the Gandhakuṭi hall in the Jetavana monastery, the Buddha was aware of what the bhikkhu was thinking. So, he transmitted his radiance and appeared to the bhikkhu and spoke to him. “My son,“ he said, “you are on the right line of thought; keep it up. All beings must burnt up all fetter of life with Magga Insight.”
The the Buddha spoke in verse as follows;
Verse 31
A bhikkhu, who delights in heedfulness and looks with fear at heedlessness advances like fire, burning all fetters, small and large.
At the end of the discourse that bhikkhu attained arahantship there and then.
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法 句 经
32
乐于不放逸而视放逸为危害的比丘 ，
绝不会倒退 ， 事实上他已非常接近涅 。
（注：不会倒退是指止观禅修不会倒退。）
Verse 32
The monk who delights in heedfulness and looks with fear at heedlessness will not fall. He is close to Nibbana.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered verse 32, with reference to Thera Nigamavāsitissa.
Nigamavāsitissa was born and brought up in a small market town near Sāvatthi. After becoming a bhikkhu he lived a very simple life, with very few wants. For alms-food, he used to go to the village where his relatives were staying and took whatever was offered to him. He kept away from occasions. Even when Anāthapiṇḍika and King Pasenadi of Kosala made offering on a grand scale, the Thera did not go.
Some bhikkhus then started talking about the Thera that he kept close to his relatives and that he did not care to go to even when people like Anāthapiṇḍika and King Pasenadi were making offerings on a grand scale, etc. When the Buddha was told about this, he sent for the Thera and asked him. The Thera respectfully explained to the Buddha that it was true he frequently went to his village, but it was only to get alms-food. He further explained that when he had received enough food he did not go any further, and that he never cared whether the food was delicious or not. Whereupon, instead of blaming him, the Buddha praised him for his conduct in the presence of the other bhikkhus. He also told them that to live contentedly with only a few wants is in conformity with the practice of the Buddha and the Noble Ones, and that all bhikkhus should indeed, be like Thera Nigamavāsitissa from the small market town. In this connection, he further related the story of the king of the parrots.
Once upon a time, the king of parrots lived in a grove of fig trees on the bank of the Ganges River, with a large number of his followers. When the fruits were eaten all the parrots left the grove, except the parrot king. The parrot king was well contented with whatever was left in the tree where he dwelt, be it shoot or leaf or bark. Sakka, knowing this and wanting to test the virtue of the parrot king, withered up the tree by his supernormal power. Then, assuming the form of geese Sakka and his queen, Sujāta, came to where the parrot king was staying. Sakka asked him why he did not leave the old withered tree as the others had done and why he did not go to the other trees, which were still bearing fruits. The parrot king replied, “Because of a feeling of gratitude towards the tree I did not leave and as long as I could get enough food to sustain myself I shall not forsake it. It would be ungrateful of me to desert this tree.”
Much impressed by this reply, Sakka revealed himself. He took water from the Ganges River and poured it over the withered fig tree and instantly , it was rejuvenated. It stood with brunched lush and green, and fully decked with fruits. Thus, the wise as animals are not greedy; they are contented with whatever is available.
The parrot king in the story was the Buddha himself (in his previous existence); Sakka was Anuruddha.
Then the Buddha spoke in verse as follows:
Verse 32
The monk who delights in heedfulness and looks with fear at heedlessness will not fall. He is close to Nibbana.
At the end of the discourse Thera Nigamavāsitissa attained Arahantship.
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法 句 经
33
心是漂浮不定的 ，
难以控制 ，难以防护 。
智者训练其心 ，使它正直 ，
如矢师矫正箭一般 。
Verse 33
Just as a fletcher straightens an arrow shaft, even so the discerning man straightens his mind - so fickle and unsteady, so difficult to guard.
34
如把水中鱼取出投掷于地时 ，
它会跳跃不安 ；
当把心带离欲界以脱离魔界时 ，
它亦跳跃不安 。
（注：魔界是指烦恼轮转。）
Verse 34
As a fish when pulled out of water and cast on land throbs and quivers, even so is this mind agitated. Hence should one abandon the realms of Mara.
While residing on the Cālikā Mountain, the Buddha uttered verse 33 and 34 with reference to Thera Meghiya.
At that time, Thera Meghiya was attending upon the Buddha. On one occasion, on his return from alms-round, the Thera noticed a pleasant and beautiful mango grove, which he thought was an ideal spot for meditation. He asked the Buddha’s permission to let him go there, but as the Buddha was alone at that time, he was told to wait for a while until the arrival of some other bhikkhus. The Thera was in a hurry to go and so he repeated his request again and again, until finally the Buddha told him to do as he wished.
Thus, Thera Meghiya set out for the mango grove, sat at the foot of a tree and practised meditation.
He stayed there the whole day, but his mind kept wondering and he made no progress. He returned in the evening and reported to the Buddha how all the time he was assailed by thoughts associated with the senses, ill will and cruelty.
So, the Buddha told him that as the mind is easily excitable and fickle, one should control one’s mind.
Then the Buddha spoke in verse as follow:
Verse 33
Just as a fletcher straightens an arrow shaft, even so the discerning man straightens his mind - so fickle and unsteady, so difficult to guard.
Verse 34
As a fish when pulled out of water and cast on land throbs and quivers, even so is this mind agitated. Hence should one abandon the realms of Mara.
At the end of the discourse Thera Meghiya attained Sotāpatti Fruition.
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法 句 经
v 35
心难以受到控制，
它非常迅捷轻浮，
随着喜好飘荡与停留。
能训练心是很好的，
因为已受到训练的心能带来快乐。
法 句 经
While residing at the Jetavana monastery, the Buddha uttered verse 35 with reference to a certain bhikkhu.
On one occasion, sixty bhikkhus, after obtaining a subject of meditation from the Buddha, went to Mātika village, at the foot of a mountain. There, Mātikamātā, mother of the village headman, offered them alms-food. She also built a monastery for them, so that they could stay in the village during the rainy season. One day she asked the group of bhikkhus to teach her the practice of meditation. They taught her how to meditate on the thirty-two constituents of the body leading to the awareness of the decay and dissolution of the body. Mātikamātā practised with diligence and attained the three Magga and Phala even before the bhikkhus did.
Rising from the bliss of the Magga and Phala she looked with the Divine Power of Sight and saw that the bhikkhus had not attained any of the Magga yet. She also learnt that those bhikkhus had enough potential for the attainment of arahantship, but that they need proper food. With proper food and right effort, the bhikkhus developed right concentration and eventually arahantship.
At the end of the rainy season, the bhikkhus returned to the Jetavana monastery, where the Buddha was in residence. They reported to the Buddha that all of them were in good health and in comfortable circumstances and they did not have to worry about food. They also mentioned about Mātikamātā who was aware of their thoughts and prepared and offered them proper food, and eventually they attained arahantship.
A certain bhikkhu, hearing them talking about Mātikamātā, decided that he, too, would go to that village. So, taking a subject of meditation from the Buddha he arrived at the village monastery.
There, he found that everything he wished for was sent to him by Mātikamātā, the lay-devotee. She personally came to the monastery, bringing along choice food with her. After taking the food, he asked her if she knew the thoughts of others, but she replied, “People who can read the thoughts of others behave in such and such a way.” Then, the bhikkhu thought, “Should I, like an ordinary worldling, entertain any impure thoughts, she is sure to find out.” He therefore got scared of the lay-devotee and decided to return to the Jetavana monastery. He told the Buddha that he could not stay in Mātika village because he was afraid that the lay-devotee might detect impure thoughts in him. The Buddha then asked him to observe one thing; that is, to control his mind. The Buddha also told the bhikkhu to return to Mātika village monastery, and not to think of anything else, but the object of his meditation only. The bhikkhu went back and the lay-devotee offered him good food as she had done to the others before. She hope that he might able to practised meditation without worry and within a short time, he too, attached arahantship.
With reference to this bhikkhu the Buddha spoke in verse as follows:
Verse 35
Wonderful, indeed, it is to subdue the mind, so difficult to subdue, ever swift, and seizing whatever it desires. A tamed mind bring happiness.
At the end of the discourse, many of those assembled attained Sotāpatti Fruition.
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法 句 经
v 36
心是非常难以察见的，
它极度的微细，
随着喜好飘荡与停留。
且让智者防护其心，
因为受到防护的心能带来快乐。
Verse 36
Let the discerning man guard the mind, so difficult to detect and extremely subtle, seizing whatever it desires. A guarded mind brings happiness.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered verse 36 with reference to a young disgruntled bhikkhu who was the son of a banker.
Once, there lived in Sāvatthi, the son of a banker. This young man asked the bhikkhu, who used to come to his house for alms, what he should do to be liberated from the ills of life. The bhikkhu instructed him to divide his properties into three parts; one part to do business with, one part to support the family and one part to give in to charity. He did as he was told and again asked what else should be done next. So he was further instructed; first to take refuge in the Triple Gems and to observe the five precepts; secondly, to observe the ten precepts; and thirdly, to renounce the world and enter the Buddhist religious Order. The young man complied with all these instructions and became a bhikkhu.
As a bhikkhu, he was taught the Dhamma by one teacher ad the Vinaya by another. Being taught in this way, he felt that there was too much to be learn, and that the disciplinary rules were too strict and too many, so much so that there was not enough freedom even to stretch out one’s hand. He thought that it might be better to return to the life of the householder. As a result of doubt and discontent, he became unhappy and neglected his duties. He also because thin and emaciated. When the Buddha came to know about this, he said to the young bhikkhu, ‘If you can only control your mind, you will have nothing more to control; so guard your own mind.’
Then the Buddha spoke in verse as follows:
Verse 36
Let the discerning man guard the mind, so difficult to detect and extremely subtle, seizing whatever it desires. A guarded mind brings happiness
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法 句 经
v 37
心独自四处飘荡远游，
它是无色的，住于心室。
能制伏己心的人，
得以解脱魔王的束缚。
(注: 心独自飘荡是指在同一个心识刹那里，只能有一个心识生起。只有在前一个心识灭后，下一个心识才会生起。心是依靠位于心室里的心所依处而生起的。)
Verse 37
Dwelling in the cave (of the heart), the mind without form, wanders far and alone. Those who subdue his mind are liberated from the bonds of Mara.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered verse 37 with reference to the nephew of Thera Saṁgharakkhita.
Once, there lived in Sāvatthi, a senior bhikkhu by the name of Saṁgharakkhita. When his sister gave birth to a son, she named the child after the Thera and he come to be known as Saṁgharakkhita Bhāgineyya. The nephew Saṁgharakkhita, in due course, was admitted into the Order. While the young bhikkhu was staying in a village monastery he was offered two sets of robes, and he intended to offer one set to his uncle, the Thera. At the end of the vassa he went to his uncle to pay respect and offered the robe to the Thera. But the uncle declined to accept the robe, saying that he had enough robes. Although he repeat his request, the Thera would not accept. The young bhikkhu left disheartened and thought that since his uncle was so unwilling to share the requisites with him, it would be better for him to leave the Order and live the life of a layman.
From that point, his mind wandered and trains of thoughts followed. He thought that after leaving the Order he would sell the robes and buy a she-goat. That she-goat would breed quickly and soon he would make enough money to enable him to marry. His wife would give birth to a son and he would take his wife and child in a small cart to visit his uncle at the monastery. On the way, he would say that he want to carry the child and her wife would tell him to drive the cart and not to bother about the child. He would insist and grab the child from her. In between them the child would drop on the cart-track and the wheel would pass over the child. He would get so furious with his wife that he would strike her with the goading stick.
At that time he was fanning the Thera with a Palmyra fan and he absentmindedly struck the head of the Thera with the fan. The Thera, knowing the thoughts of the young bhikkhu, said, ‘You were unable to beat your wife; why have you to beat an old bhikkhu?’ Young Saṁgharakkhita was very much surprised and embarrassed at the words of the Thera. He also became extremely frightened and he fled. Young bhikkhus and novices of the monastery chased him and finally took him to the presence of the Buddha.
When told about the whole episode, the Buddha said that the mind has the ability to think of an object even though it might be far away, and that one should strive hard for liberation from the bondage of passion, ill will and ignorance.
Then the Buddha spoke in verse as follows:
Verse 37
Dwelling in the cave (of the heart), the mind without form, wanders far and alone. Those who subdue his mind are liberated from the bonds of Mara.
At the end of the discourse, the young bhikkhu attained Sotāpatti Fruition.
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法 句 经
v 38
若某人的心不安定，
对正法无知，
信心动摇不定，
其智慧决不会获得圆满。
Dhammapada Verse 38
Wisdom never becomes perfect in one whose mind is not steadfast, who knows not the Good Teaching and whose faith wavers.
法 句 经
v 39
若某人的心已无贪无瞋，
若他已舍弃善恶两者，
如此警觉之人是没有怖畏的。
(注: 已舍弃善恶即已成为阿罗汉。阿罗汉已根除了贪嗔痴，是不会再造业的，包括善恶两者。他的一切身语意行为都只是唯作而已。)
Verse 39
There is no fear for an Awaken One, whose mind is not sodden (by lust) nor afflicted (by hate), and who has gone beyond merit and demerit.
While residing at Jetavana monastery, the Buddha uttered these verse 38 and 39 with reference to Thera Cittahattha.
A man from Sāvatthi, after looking for his lost ox in the forest, felt very hungry and went to a village monastery where he was given the remains of the morning meal. While taking his food, it occurred to him that even though he worked hard every day he could not get such good food and that it might be a good idea to become a bhikkhu. So he asked the bhikkhus to admit him into the Order. At the monastery, he performed the duties of a bhikkhu and as there was plenty of food he soon gained weight. After sometime, he got weary of going round for alms-food and returned to the life of a layman. A few days later, he felt that life at home was too strenuous and he went back to the monastery to be readmitted as a bhikkhu for a second time. For a second time, he left the Order and returned to home-life. Again, he went back to the monastery for a third time and left it. This shuttling process went on for six times, and because he acted according to him whims he was known at Thera Cittahattha.
While he was going back and forth between his home and the monastery, the wife became pregnant.
One day, during his stay at home, he happened to enter the bedroom while his wife was asleep. She was almost naked as the clothes she was wearing had partially fallen off. She was also snoring loudly and saliva was trickling down her mouth. Thus, with her mouth open and her bloated stomach, she looked just like a corpse. Seeing her thus, he instantly came to perceive the impermanent and unpleasant nature of the body. He also reflected, ‘I have been a bhikkhu for several times and it is only because of this woman that I have not been able to remain as a bhikkhu.’ Hence, taking the yellow robe with him he left home for the monastery for the seventh time. As he went along he repeated the words ‘impermanence and unpleasantness’ and thus attained Sotāpatti Fruition on the way to the monastery.
On arrival at the monastery he asked the bhikkhus to admit him into the Order. They refused and said ‘We cannot admit you as a bhikkhu. You have been shaving your head so often that your head is like a whetting stone.’ Still, he entreated him to admit him into the Order for just one more time and they complied. Within a few days, the bhikkhu Cittahattha attained arahantship. Other bhikkhus, seeing him staying on for a long time in the monastery were surprised and they asked him the reason. To this he replied ‘I went home when I still had attachment in me, but now that attachment has been cut off.’ The bhikkhus not believing him, approached the Buddha and reported the matter. To them the Buddha said, “Bhikkhu Cittahattha was speaking the truth; he shuttled between home and monastery before because at that time, his mind was not steadfast and he did not understand the Dhamma. But at this moment, Bhikkhu Cittahattha is already an arahant; he has discarded both good and evil.”
Then the Buddha spoke in verse as follows:
Verse 38
Wisdom never becomes perfect in one whose mind is not steadfast, who knows not the Good Teaching and whose faith wavers.
Verse 39
There is no fear for an Awaken One, whose mind is not sodden (by lust) nor afflicted (by hate), and who has gone beyond merit and demerit.
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法 句 经
v 40
明了此身脆弱如瓶，
他培育己心至固若城堡，
再以智为武器向魔王备战。
过后他继续保护己心，
豪不执着于胜利。
(注: 不执着于胜利是指不执着于所获得的禅那，而继续修观直至证悟阿罗汉道智。)
While residing at the Jetavana monastery, the Buddha uttered verse 40 with reference to the five hundred bhikkhus.
Five hundred bhikkhus from Sāvatthi, after obtaining a subject of meditation from the Buddha, travelled for a distance of one hundred yojanas (a yojana is a measure of length about twelve miles or twenty kilometer) away from Sāvatthi. They came to a large forest grove, a suitable place for meditation practice. The guardian spirits of the tree dwelling in that forest thought that if those bhikkhus were staying in the forest, it would not be proper for them to live with their families in the trees. So they descended from the trees, thinking that the bhikkhus would stop there only for one night. But the bhikkhus were still there at the end of a fortnight; then it occurred to them that the bhikkhus might be staying there till the end of the vassa. In that case, they and their families would have to be living on the ground for a long time. So they decided to frighten away the bhikkhus by making ghostly sounds and frightful apparitions. They showed up with bodies without heads, and with heads without bodies, etc, the bhikkhus were very upset and left the place and returned to the Buddha, to whom they related everything. On hearing their account, the Buddha told them that this had happened because previously they went without any weapon and they should go back there armed with a suitable weapon. So saying, the Buddha taught them the entire Karaṇīya Metta Sutta (discourse on loving-kindness) beginning with the following stanza:
Karaṇīyam’atthakusalena, Yanta santaṁ padaṁ abhisamecca
Sakko ujū ca suhujū ca, Suvaco cassa mudu anatimānī
(This should be done by the one skillful in beneficial practices, who wishes to attain penetrative realization of peaceful Nibbāna: he is to be able, upright, very upright, complaint, pliant, not conceited).
The bhikkhus were instructed to recite the sutta from the time they came to the outskirts of the forest grove to until they enter the monastery. They bhikkhus returned to the forest grove and did as they were told. The guardian spirits of the trees receiving loving-kindness from the bhikkhus reciprocated by readily welcoming and protecting them. There were no more ghostly sound and ungainly sights. Thus left in peace, the bhikkhus meditated on the body and came to realize its fragile and impermanent nature.
From the Jetavana monastery, the Buddha by his supernormal power, learned about the progress of the bhikkhus and set forth his radiance making them feel his presence. To them he said, “Bhikkhus, just as you have realized, the body is indeed impermanent and fragile like an earthen jar”
Then the Buddha spoke in verse as follows:
Verse 40
Realizing that this body is as fragile as a clay pot, and fortifying this mind like a well-fortified city, fight our Mara with the sword of wisdom. Then, guarding the conquest, remain unattached.
At the end of the discourse, the five hundred bhikkhus attained arahantship.
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法 句 经
v 41
噢，不久之后，
这失去心识的身体将躺在大地，
就像无用的木头般被丢弃。
Verse 41
Ere long, alas! This body will lie upon earth, unheeded and lifeless, like a useless log.
While residing at the Jetavana monastery, the Buddha uttered verse 41 with reference to Thera Tissa.
After taking a subject of meditation from the Buddha, Thera Tissa was diligently practising meditation when he was afflicted with a disease. Small boils appeared all over his body and these developed into big sores. When these sores burst, his upper and lower robes became sticky and stained with pus and blood, and his whole body was stinking. For this reason, he was known as Pūtigattatissa, Tissa the Thera with a stinking body.
As the Buddha surveyed the universe with the light of his own intellect, the Thera appeared in his vision. He saw the sorrowful state of the Thera, who had been abandoned by his resident pupils on account of his stinking body. At the same time, he also knew that Tissa would soon attained Arahantship. So, the Buddha proceeded to the fire-shed, close to the place where the Thera was staying. There, he boiled some water, and then going to where the Thera was lying down, took hold of the edge of the couch. It was then only that resident pupils gathered around the Thera, and at instructed by the Buddha, they carried the Thera to the fire-shed, where he was washed and bathed.
While he was being bathed, his upper and lower robes were washed and dried. After the bath, the Thera became fresh in body and mind and soon developed the one-pointedness of concentration. Standing at the head of the couch, the Buddha said to him that this body when devoid of life would be as useless as a log and would be laid on the earth.
Then the Buddha spoke in verse as follows:
Verse 41
Ere long, alas! This body will lie upon earth, unheeded and lifeless, like a useless log.
At the end of the discourse, Thera Tissa attained arahantship and soon passed away.
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法 句 经
v 42
敌人可能伤害敌人，
怨家可能伤害怨家;
然而导向邪恶的心，
却会带给自己更大的危害。
Verse 42
Whatever harm an enemy may do to an enemy, or a hater to a hater, an ill-directed mind inflicts on oneself a great harm.
The Story of Nanda, the Herdsman
While on a visit to a village in the kingdom of Kosala, the Buddha uttered Verse (42) of this book, with reference to Nanda, the herdsman.
Nanda was a herdsman who looked after the cows of Anāthapiṇḍika. Although only a herdsman, he had some means of his own. Occasionally, he would go to the house of Anāthapiṇḍika and there he sometimes met the Buddha and listened to his discourses. Nanda requested the Buddha to pay a visit to his house. But the Buddha did not go to Nanda's house immediately, saying that it was not yet time.
After some time, while travelling with his followers, the Buddha went off his route to visit Nanda, knowing that the time was ripe for Nanda to receive his teaching properly. Nanda respectfully received the Buddha and his followers; he served them milk and milk products and other choice food for seven days. On the last day, after hearing the discourse given by the Buddha, Nanda attained Sotāpatti Fruition. As the Buddha was leaving that day, Nanda carrying the bowl of the Buddha, followed him for some distance, paid obeisance and turned back to go home.
At that instant, a hunter who was an old enemy of Nanda, shot him down. The bhikkhus who were following the Buddha, saw Nanda lying dead. They reported the matter to the Buddha, saying, "Venerable Sir, because you came here, Nanda who made great offerings to you and accompanied you on your return was killed as he was turning back to go home." To them, the Buddha replied, "Bhikkhus, whether I came here or not, there was no escape from death for him, as a wrongly directed mind can do oneself much greater harm than an enemy or a thief can."
Then the Buddha spoke in verse as follows:
Verse 42
Whatever harm an enemy may do to an enemy, or a hater to a hater, an ill-directed mind inflicts on oneself a great harm.
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法 句 经
v 43
不是父亲，不是父亲，
也不是任何亲戚，
能比得上导向于善的心，
可为自己带来更大的幸福。
Verse 43
Neither mother, father, nor any other relative can do one greater good than one’s own well-directed mind.
The Story of Soreyya
While residing at the Jetavana monastery, the Buddha uttered Verse (43) of this book, with reference to Soreyya, the son of a rich man of Soreyya city.
On one occasion, Soreyya accompanied by a friend and some attendants was going out in a luxurious carriage for a bath. At that moment, Thera Mahākaccāyana was adjusting his robes outside the city, as he was going into the city of Soreyya for alms-food. The youth Soreyya, seeing the golden complexion of the Thera, thought, "How I wish the Thera were my wife, or else that the complexion of my wife were like that of his." As the wish arose in him, his sex changed and he became a woman.
Very much ashamed, he got down from the carriage and ran away, taking the road to Taxila. His companions missing him, looked for him, but could not find him.
Soreyya, now a woman, offered her signet ring to some people going to Taxila, to allow her to go along with them in their carriage. On arrival at Taxila, her companions told a young rich man of Taxila about the lady who came along with them. The young rich man, finding her to be very beautiful and of a suitable age for him, married her. As a result of this marriage two sons were born; there were also two sons from the previous marriage of Soreyya.
One day, a rich man's son from the city of Soreyya came to Taxila with five hundred carts. Lady-Soreyya recognizing him to be an old friend sent for him. The man from Soreyya city was surprised that he was invited, because he did not know the lady who invited him. He told the lady-Soreyya that he did not know her, and asked her whether she knew him. She answered that she knew him and also inquired after the health of her family and other people in Soreyya city. The man from Soreyya city next told her about the rich man's son who disappeared mysteriously while going out for a bath. Then the Lady-Soreyya revealed her identity and related all that had happened, about the wrongful thoughts with regard to Thera Mahākaccāyana, about the change of sex, and her marriage to the young rich man of Taxila. The man from the city of Soreyya then advised the lady-Soreyya to ask pardon of the Thera. Thera Mahākaccāyana was accordingly invited to the home of Soreyya and alms-food was offered to him. After the meal, the lady-Soreyya was brought to the presence of the Thera, and the man from Soreyya told the Thera that the lady was at one time the son of a rich man from Soreyya city. He then explained to the Thera how Soreyya was turned into a female on account of his wrongful thoughts towards the respected Thera. Lady-Soreyya then respectfully asked pardon of Thera Mahākaccāyana. The Thera then said, "Get up, I forgive you." As soon as these words were spoken, the woman was changed back to a man. Soreyya then pondered how within a single existence and with a single body he had undergone change of sex and how sons were born to him, etc. And feeling very weary and repulsive of all these things, he decided to leave the household life and joined the Order under the Thera.
After that, he was often asked, "Whom do you love more, the two sons you had as a man or the other two you had as a wife?" To them, he would answer that his love for those born of the womb was greater. This question was put to him so often, he felt very much annoyed and ashamed. So he stayed by himself and with diligence, contemplated the decay and dissolution of the body. He soon attained arahantship together with the Analytical Insight. When the old question was next put to him he replied that he had no affection for any one in particular. Other bhikkhus hearing him thought he must be telling a lie. When reported about Soreyya giving a different answer, the Buddha said, "My son is not telling lies, he is speaking the truth. His answer now is different because he has now realized arahantship and so has no more affection for anyone in particular. By his well-directed mind my son has brought about in himself a well-being which neither the father nor the mother can bestow on him."
Then the Buddha spoke in verse as follows:
Verse 43
Neither mother, father, nor any other relative can do one greater good than one’s own well-directed mind.
At the end of the discourse many attained Sotapatti Fruition.
End of Chapter Three: The Mind (Cittavagga)
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法 句 经
第四 : 花品
v 44
谁能征服大地 (即此身)、阎魔界 (即四恶道) 与人天界？
谁能如熟练的花匠采花般，
印证善说的真理之道？
法 句 经
Verse 44
Who shall overcome this earth, this realm of Yama and this sphere of men and gods? Who shall bring to perfection the well-taught path of wisdom as an expert garland-maker would his floral design?
v 45
圣学着将征服大地 、
阎魔界与人天界。
圣学着能如熟练的花匠采花般，
印证善说的真理之道？
(注: 学者是至少已证悟须陀洹道，但还未证得阿罗汉果圣人。)
法 句 经
Verse 45
A striver-on-the path shall overcome this earth, this realm of Yama and this sphere of men and gods. The striver-on-the-path shall bring to perfection the well-taught path of wisdom, as an expert garland-maker would his floral design.
The Story of Five Hundred Bhikkhus
While residing at the Jetavana monastery, the Buddha uttered Verses (44) and (45) of this book, with reference to five hundred bhikkhus.
Five hundred bhikkhus, after accompanying the Buddha to a village, returned to the Jetavana monastery. In the evening, while the bhikkhus were talking about the trip, especially the condition of the land, whether it was level or hilly, or whether the soil was clayey or sandy, red or black, etc., the Buddha came to them. Knowing the subject of their talk, he said to them, "Bhikkhus, the earth you are talking about is external to the body; it is better, indeed, to examine your own body and make preparations (for meditation practice)."
The Buddha then spoke in verse as follows:
Verse 44
Who shall overcome this earth, this realm of Yama and this sphere of men and gods? Who shall bring to perfection the well-taught path of wisdom as an expert garland-maker would his floral design?
Verse 45
A striver-on-the path shall overcome this earth, this realm of Yama and this sphere of men and gods. The striver-on-the-path shall bring to perfection the well-taught path of wisdom, as an expert garland-maker would his floral design.
At the end of the discourse those five hundred bhikkhus attained arahatship.
* Sekha/Ariya Sekha: one who practises the Dhamma and has entered the Path, but has not yet become an arahant.
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法 句 经
v 46
知道此身如水泡般无常，
以及觉知它如海市蜃楼般毫无实质，
他将切断魔王之花，
脱离死亡之王的视线。
(注: 魔王之花是指三种轮转，即烦恼轮转、业轮转与果报轮转。)
Verse 46
Realizing that this body is like froth, penetrating its mirage-like nature, and plucking out Mara’s flower-tipped arrows of sensuality, go beyond sight of the King of Death!
The Story of the Bhikkhu who Contemplates the Body as a Mirage
While residing at the Jetavana monastery, the Buddha uttered Verse (46) of this book, with reference to a certain bhikkhu.
On one occasion, a certain bhikkhu, after taking a subject of meditation from the Buddha, went to the forest. Although he tried hard he made little progress in his meditation; so he decided to go back to the Buddha for further instruction. On his way back he saw a mirage, which, after all, was only an illusive appearance of a sheet of water. At that instant, he came to realize that the body also was insubstantial like a mirage. Thus keeping his mind on the insubstantiality of the body he came to the bank of the river Aciravati. While sitting under a tree close to the river, seeing big froths breaking up, he realized the impermanent nature of the body.
Soon, the Buddha appeared in his vision and said to him, "My son, just as you have realized, this body is impermanent like froth and insubstantial like a mirage."
Then the Buddha spoke in verse as follows:
Verse 46
Realizing that this body is like froth, penetrating its mirage-like nature, and plucking out Mara’s flower-tipped arrows of sensuality, go beyond sight of the King of Death!
At the end of the discourse the bhikkhu attained arahatship.
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法 句 经
v 47
采 (欲乐之) 花的人，心执着于欲乐，
他被死亡带走，如酣睡之村被洪水冲走。
Verse 47
As a mighty floor sweeps away the sleeping village, so death carries away the person of distracted mind who only plucks the flowers (of pleasure)
The Story of Viṭaṭūbha
While residing at the Jetavana monastery, the Buddha uttered Verse (47) of this book, with reference to Viṭaṭūbha, son of King Pasenadi of Kosala.
King Pasenadi of Kosala, wishing to marry into the clan of the Sakyans, sent some emissaries to Kapilavatthu with a request for the hand of one of the Sakyan princesses. Not wishing to offend King Pasenadi, the Sakyan princes replied that they would comply with his request, but instead of a Sakyan princess they sent a very beautiful girl born of King Mahānāma and a slave woman. King Pasenadi made that girl one of his chief queens and subsequently she gave birth to a son. This son was named Viṭaṭūbha. When the prince was sixteen years old, he was sent on a visit to King Mahānāma and the Sakyan princes. There he was received with some hospitality but all the Sakyan princes who were younger than Viṭaṭūbha had been sent away to a village, so that they would not have to pay respect to Viṭaṭūbha. After staying a few days in Kapilavatthu, Viṭaṭūbha and his company left for home. Soon after they left, a slave girl was washing with milk the place where Viṭaṭūbha had sat; she was also cursing him, shouting, "This is the place where that son of a slave woman had sat". At that moment, a member of Viṭaṭūbha's entourage returned to fetch something which he had left at the place and heard what the slave girl said. The slave girl also told him that Viṭaṭūbha's mother, Vāsabhakhattiyā, was the daughter of a slave girl belonging to Mahānāma.
When Viṭaṭūbha was told about the above incident, he became wild with rage and declared that one day he would wipe out the whole clan of the Sakyans. True to his word, when Viṭaṭūbha became king, he marched on the Sakyan clan and massacred them all, with the exception of a few who were with Mahānāma and some others. On their way home, Viṭaṭūbha and his army encamped on the sandbank in the river Aciravati. As heavy rain fell in the upper parts of the country on that very night, the river swelled and rushed down with great force carrying away Viṭaṭūbha and his army into the ocean.
On hearing about these two tragic incidents, the Buddha explained to the bhikkhus that his relatives, the Sakyan princes, had in one of their previous existences, put poison into the river killing the fishes. It was as a result of that particular action that the Sakyan princes had to die en masse. Then, referring to the incident about Viṭaṭūbha and his army, the Buddha said,"As a great flood sweeps away all the villagers in a sleeping village, so also, Death carries away all the creatures hankering after sensual pleasures."
Then the Buddha spoke in verse as follows:
Verse 47
As a mighty floor sweeps away the sleeping village, so death carries away the person of distracted mind who only plucks the flowers (of pleasure)
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法 句 经
v 48
采 (欲乐之) 花的人，心执着于欲乐，
他无法满足己欲，只有被死魔征服。
Verse 48
The Destroyer brings under his sway the person of distracted mind who only plucks the flowers (of pleasure)
The Story of Patipūjika Kumarī
While residing at the Jetavana monastery, the Buddha uttered Verse (48) of this book, with reference to Patipūjika Kumarī.
Patipūjika Kumarī was a lady from Sāvatthi. She married at the age of sixteen and had four sons. She was a virtuous as well as a generous lady, who loved to make offerings of food and other requisites to the bhikkhus. She would often go to the monastery and clean up the premises, fill the pots and jars with water and perform other services. Patipūjika also possessed Jātissara Knowledge through which she remembered that in her previous existence she was one of the numerous wives of Mālabhārī, in the deva world of Tāvatiṁsa. She also remembered that she had passed away from there when all of them were out in the garden enjoying themselves, plucking and picking flowers. So, every time she made offerings to the bhikkhus or performed any other meritorious act, she would pray that she might be reborn in the Tāvatiṁsa realm as a wife of Mālabhārī, her previous husband.
One day, Patipūjika fell ill and passed away that same evening. As she had so ardently wished, she was reborn in Tāvatiṁsa deva world as a wife of Mālabhārī. As one hundred years in the human world is equivalent to just one day in Tāvatiṁsa world, Mālabhārī and his other wives were still in the garden enjoying themselves and Patipūjika was barely missed by them. So, when she rejoined them, Mālabhārī asked her where she had been the whole morning. She then told him about her passing away from Tāvatiṁsa, her rebirth in the human world, her marriage to a man and also about how she had given birth to four sons, her passing away from there and finally her return to Tāvatiṁsa.
When the bhikkhus learned about the death of Patipūjika, they were stricken with grief. They went to the Buddha and reported that Patipūjika, who was offering alms-food to them early in the morning, had passed away in the evening. To them the Buddha replied that the life of beings was very brief; and that before they could hardly be satiated in their sensual pleasures, they were overpowered by Death.
Then the Buddha spoke in verse as follows:
Verse 48
The Destroyer brings under his sway the person of distracted mind who only plucks the flowers (of pleasure)
Jātissara : remembering former births
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法 句 经
v49
如蜜蜂采花粉时，
不损伤花朵，
亦不损伤其色及香味，
只取其蜜，而后飞走。
且让圣者同样 (不损害到村民的信心及财富) 地在村子里活动。
Verse 49:
As the bee collects nectar and flies away without damaging the flower or its colour or its scent, so also, let the bhikkhu dwell and act in the village (without affecting the faith and generosity or the wealth of the villagers).
The Story of Kosiya, the Miserly Rich Man
While residing at the Jetavana monastery, the Buddha uttered Verse (49) of this book, with reference to the Chief Disciple Mahā Moggallāna and the miserly rich man, Kosiya.
In the village of Sakkāra, near Rājagaha, there lived a miserly rich man by the name of Kosiya, who was very reluctant to give away even the tiniest part of anything belonging to him. One day, to avoid sharing with others, the rich man and his wife were making some pancakes in the uppermost storey of their house, where no one would see them.
Early in the morning, on that day, the Buddha through his supernormal power, saw the rich man and his wife in his vision, and knew that both of them would soon attain Sotāpatti Fruition. So he sent his Chief Disciple Mahā Moggallāna to the house of the rich man, with instructions to bring the couple to the Jetavana monastery in time for the midday meal. The Chief Disciple, by supernormal power, reached Kosiya's house in an instant and stood at the window. The rich man saw him and asked him to leave; the Venerable Mahā Moggallāna just stood there without saying anything. In the end, Kosiya said to his wife, "Make a very small pancake and give it to the bhikkhu." So she took just a little amount of dough and put it in the pan, and the cake filled up the whole pan. Kosiya thought his wife must have put in too much, so he took just a pinch of dough and put it into the pan; his pancake also swelled into a big one. It so happened that however little dough they might put in, they were unable to make small pancakes. At last, Kosiya asked his wife to offer one from the basket to the bhikkhu.
When she tried to take out one from the basket it would not come off because all the pancakes were sticking together and could not be separated. By this time Kosiya has lost all appetite for pancakes and offered the whole basket of pancakes to Mahā Moggallāna. The Chief Disciple then delivered a discourse on charity to the rich man and his wife. He also told the couple about how the Buddha was waiting with five hundred bhikkhus at the Jetavana monastery in Sāvatthi, forty-five yojanas away from Rājagaha. Mahā Moggallāna, by his supernormal power, then took both Kosiya and his wife together with their basket of pancakes, to the presence of the Buddha. There, they offered the pancakes to the Buddha and the five hundred bhikkhus. At the end of the meal, the Buddha delivered a discourse on charity, and both Kosiya and his wife attained Sotāpatti Fruition.
Next evening, while the bhikkhus were talking in praise of Mahā Moggallāna, the Buddha came to them and said, "Bhikkhus, you should also dwell and act in the village like Mahā Moggallāna, receiving the offerings of the villagers without affecting their faith and generosity, or their wealth."
Then the Buddha spoke in verse as follows:
Verse 49:
As the bee collects nectar and flies away without damaging the flower or its colour or its scent, so also, let the bhikkhu dwell and act in the village (without affecting the faith and generosity or the wealth of the villagers).
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法 句 经
v 50
不应观察他人的过失，
或已做与未做的 (善恶) 事;
应只省察自己已做与未做的事
Verse 50:
One should not consider the faults of others, nor their doing or not doing good or bad deeds. One should consider only whether one has done or not done good or bad deeds.
The Story of the Ascetic Pāveyya
While residing at the Jetavana monastery, the Buddha uttered Verse (50) of this book, with reference to the ascetic Pāveyya and a rich lady.
A rich lady of Sāvatthi had adopted Pāveyya, an ascetic, as a son and was looking after his needs. When she heard her neighbours talking in praise of the Buddha, she wished very much to invite him to her house to offer him alms-food. So, the Buddha was invited and choice food was offered. As the Buddha was expressing appreciation (anumodana), Pāveyya, who was in the next room, fumed with rage. He blamed and cursed the lady for venerating the Buddha. The lady heard him cursing and shouting and felt so ashamed that she could not concentrate on what the Buddha was saying. The Buddha told her not to be concerned about those curses and threats, but to concentrate only on her own good and bad deeds.
Then the Buddha spoke in verse as follows:
Verse 50:
One should not consider the faults of others, nor their doing or not doing good or bad deeds. One should consider only whether one has done or not done good or bad deeds.
At the end of the discourse the rich lady attained Sotāpatti Fruition.
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法 句 经
v 51
如美丽却不香的花朵，
不能为戴花者带来香气；
同样的，不依言实行之人的善语，
亦是没有结果的。
Verse 51
Like a beautiful flower full of colour but without fragrance, even so, fruitless are the fair worlds of one who does not practise them.
v 52
如美丽且香的花朵
能为戴花者带来香气；
同样的，依言实行之人的善语，
（肯定）是有结果的。
Verse 52
Like a beautiful flower full of colour and also fragrance, even so, fruitful are the fair worlds of one who practise them.
The Story of Chattapāṇi, a Lay Disciple
While residing at the Jetavana monastery, the Buddha uttered Verses (51) and (52) of this book, with reference to the lay disciple Chattapāṇi and the two queens of King Pasenadi of Kosala.
A lay disciple named Chattapāṇi who was an Anāgāmi* lived in Sāvatthi. On one occasion, Chattapāṇi was with the Buddha at the Jetavana monastery respectfully and attentively listening to a religious discourse, when King Pasenadi also came to the Buddha. Chattapāṇi did not stand up because he thought that by standing up, it might mean that he was paying respect to the king, but not paying due respect to the Buddha. The king took that as an insult and was very much offended. The Buddha knew exactly how the king was feeling; so he spoke in praise of Chattapāṇi, who was well-versed in the Dhamma and had also attained the Anāgāmi Fruition. On hearing this, the king was impressed and favourably inclined towards Chattapāṇi.
When the king next met Chattapāṇi he said, "You are so learned; could you please come to the palace and give lessons of the Dhamma to my two queens?" Chattapāṇi declined but he suggested that the king should request the Buddha to assign a bhikkhu for this purpose. So, the king approached the Buddha in connection with this, and the Buddha directed the Venerable Ānanda to go regularly to the palace and teach the Dhamma to Queen Māllika and Queen Vāsabhakhattiyā. After some time, the Buddha asked the Venerable Ānanda about the progress of the two queens. The Venerable Ānanda answered that although Māllika was learning the Dhamma seriously, Vāsabhakhattiyā was not paying proper attention. On hearing this the Buddha said that the Dhamma could be of benefit only to those who learn it seriously with due respect and proper attention and then practise diligently what was taught.
Then the Buddha spoke in verse as follows:
Verse 51
Like a beautiful flower full of colour but without fragrance, even so, fruitless are the fair worlds of one who does not practise them.
Verse 52
Like a beautiful flower full of colour and also fragrance, even so, fruitful are the fair worlds of one who practise them.
*Anagami: one who has attained the third Magga.
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法 句 经 Dhammapada
v 53
如花匠能用群花制造许多花饰，
还需要生死的人亦可（依于信心慷慨地善用其财富）做许多善事。
Verse 53
As from a great heap of flowers many garlands can be made, even so should many good deeds be done by one born a mortal.
The Story of Visākhā
While residing at the Pubbārāma monastery in Sāvatthi, the Buddha uttered Verse (53) of this book, with reference to Visākhā, the famous donor of the Pubbārāma monastery.
Visākhā was the daughter of a rich man of Bhaddiya, named Danaňcaya, and his wife Sumanadevī, and the granddaughter of Meṇḍaka, one of the five extremely wealthy men of King Bimbisāra's dominions. When Visākhā was seven years old, the Buddha came on a tour to Bhaddiya. On that occasion, the rich man Meṇḍaka took Visākhā and her five hundred companions with him to pay homage to the Buddha. After hearing the discourse given by the Buddha, Visākhā, her grandfather and all her five hundred companions attained Sotāpatti Fruition.
When Visākhā came of age, she married Puṇṇavaḍḍhana, son of Migāra, a fairly rich man from Sāvatthi. One day, while Migāra was having his meal, a bhikkhu stopped for alms at his house; but Migāra completely ignored the bhikkhu. Visākhā, seeing this, said to the bhikkhu, "I am sorry, your reverence, my father-in-law only eats leftovers." On hearing this, Migāra flew into a rage and told her to leave his house. But Visākhā said she was not going away, and that she would send for the eight elderly rich men who were sent by her father to accompany her and to advise her. It was for them to decide whether she was guilty or not. When the elders came, Migāra said to them, "While I was having my rice-with-milk in a golden bowl, Visākhā said that I was taking only dirt and filth. For this offence, I'm sending her away." Thereupon, Visākhā explained as follows: "When I saw my father-in-law completely ignoring the bhikkhu standing for alms-food, I thought to myself that my father-in-law was not doing any meritorious deed in this existence. he was only eating the fruits of his past good deeds. So, I said, 'My father-in-law only eats leftovers.' Now Sirs, what do you think, am I guilty?" The elders decided that Visākhā was not guilty. Visākhā then said that she was one who had absolute and unshakable faith in the Teaching of the Buddha and so could not stay where the bhikkhus were not welcome; and also, that if she was not given permission to invite the bhikkhus to the house to offer alms-food and make other offerings, she would leave the house. So permission was granted to her to invite the Buddha and his bhikkhus to the house.
The next day, the Buddha and his disciples were invited to the house of Visākhā. When alms-food was about to be offered, she sent word to her father-in-law to join her in offering food; but he did not come. When the meal was over, again she sent a message, this time requesting her father-in-law to join her in hearing the discourse that would soon be given by the Buddha. Her father-in-law felt that he should not refuse for a second time. But his ascetic teachers, the Nigaṇṭhas, would not let him go; however, they conceded that he could listen from behind a curtain. After hearing the Buddha's discourse Migāra attained Sotāpatti Fruition. He felt very thankful to the Buddha and also to his daughter-in-law. Being so thankful, he declared that henceforth Visākhā would be like a mother to him, and Visākhā came to be known as Migāramāta (Migāra’s mother).
Visākhā gave birth to ten sons and ten daughters, and ten sons and ten daughters each were born to everyone of her children and grand-children. Visākhā possessed an immensely valuable gem-encrusted cloak given by her father as a wedding present. One day, Visākhā went to the Jetavana monastery with her entourage. On arrival at the monastery, she found that her bejeweled cloak was too heavy. So, she took it off, wrapped it up in her shawl, and gave it to the maid to hold it and take care of it. The maid absentmindedly left it at the monastery. It was the custom for the Venerable Ānanda to look after the things left by any one of the lay disciples. Visākhā sent the maid back to the monastery saying, "Go and look for the bejeweled cloak, but if the Venerable Ānanda had already found it and kept it in a place do not bring it back; I donate the bejeweled cloak to the Venerable Ānanda." But the Venerable Ānanda did not accept her donation. So Visākhā decided to sell the bejeweled cloak and donate the sale proceeds. But there was no one who could afford to buy that bejeweled cloak. So Visākhā bought it back for nine crores and one lakh. With this money, she built a monastery on the eastern side of the city; this monastery came to be known as Pubbārāma.
After the libation ceremony she called all her family to her and on that night she told them that all her wishes had been fulfilled and that she had nothing more to desire. Then reciting five verses of exultation she went round and round the monastery. Some bhikkhu hearing her thought she was singing and reported to the Buddha that Visākhā was not like before, and that she was going round and round the monastery, singing. "Could it be that she had gone off her head?" they asked the Buddha. To this question, the Buddha replied, "Today, Visākhā had all her wishes of the past and present existences fulfilled and on account of that sense of achievement, she was feeling elated and contented; Visākhā was just reciting some verses of exultation; she certainly had not gone off her head. Visākhā, throughout her previous existences, had always been a generous donor and an ardent promoter of the Doctrine of successive Buddhas. She was most strongly inclined to do good deeds and had done much good in her previous existences, just as an expert florist makes many garlands from a collection of flowers."
Then the Buddha spoke in verse as follows:
Verse 53
As from a great heap of flowers many garlands can be made, even so should many good deeds be done by one born a mortal.
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法 句 经
54
花香不能逆风吹送，
檀香木， 多伽罗及茉莉之香亦不能；
只有具德者之香才能逆风吹送，
具德者之香能吹送至一切方向。
Verse 54:
The scent of flowers cannot go against the wind; nor the scent of sandalwood, nor of rhododendron (tagara), nor of jasmine (mallika); only the reputation of good people can go against the wind. The reputation of the virtuous ones (sappurisa) is wafted abroad in all directions.
55
有檀香木， 多伽罗， 莲花及茉莉之香，
然而， 戒行之香远胜一切香味。
Verse 55:
There are the scents of sandalwood, rhododendron, lotus and jasmine (vassika); but the scent of virtue surpasses all scents.
The Story of the Question Raised by the Venerable Ānanda
While residing at the Jetavana monastery, the Buddha uttered Verses (54) and (55) of this book, with reference to a question raised by the Venerable Ānanda.
While the Venerable Ānanda was sitting by himself one evening, the problem relating to scents and perfumes came to his mind and he pondered: "The scent of wood, the scent of flowers, and the scent of roots all spread with the current of wind but not against it. Is there no scent which would spread with the current of wind as well as against it? Is there no scent which would pervade every part of the world?" Without answering the question himself, the Venerable Ānanda approached the Buddha and solicited an answer from him. The Buddha said, "Ānanda, supposing, there is one who takes refuge in the Three Gems (the Buddha, the Dhamma, the Saṁgha), who observes the five moral precepts, who is generous and not avaricious; such a man is truly virtuous and truly worthy of praise. The reputation of that virtuous one would spread far and wide, and bhikkhus, brahmins and laymen all alike would speak in praise of him, wherever he lives."
Then the Buddha spoke in verse as follows:
Verse 54:
The scent of flowers cannot go against the wind; nor the scent of sandalwood, nor of rhododendron (tagara), nor of jasmine (mallika); only the reputation of good people can go against the wind. The reputation of the virtuous ones (sappurisa) is wafted abroad in all directions.
Verse 55:
There are the scents of sandalwood, rhododendron, lotus and jasmine (vassika); but the scent of virtue surpasses all scents.
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法 句 经
56
多伽罗与檀香木之香是微不足道的，
具德者之香才是最胜的，
甚至能向上飘送至天界。
Verse 56:
The scents of rhododendron and of sandal wood are very faint; but the scent (reputation) of the virtuous is the strongest; it spreads even to the abodes of the deva
The Story of Thera Mahākassapa
While residing at the Veļuvana monastery in Rājagaha, the Buddha uttered Verse 56 of this book, with reference to Thera Mahākassapa.
Arising from nirodhasamāpatti*, Thera Mahākassapa entered a poor section of the city of Rājagaha for alms-food. His intention was to give a poor man an opportunity of gaining great merit as a result of offering alms-food to one who had just come out of nirodhasamāpatti. Sakka, king of the devas, wishing to take the opportunity of offering alms-food to Thera Mahākassapa, assumed the form of a poor old weaver and came to Rājagaha with his wife Sujāta in the form of an old woman. Thera Mahākassapa stood at their door; the poor old weaver took the bowl from the Thera and filled up the bowl with rice and curry, and the delicious smell of the curry spread throughout the city. Then it occurred to the Thera that this person must be no ordinary human being, and he came to realize that this must be Sakka himself. Sakka admitted the fact and claimed that he too was poor because he had had no opportunity of offering anything to anyone during the time of the Buddhas. So saying, Sakka and his wife Sujāta left the Thera after paying due respect to him.
The Buddha, from his monastery, saw Sakka and Sujāta leaving and told the bhikkhus about Sakka offering alms-food to Thera Mahākassapa. The bhikkhus wondered how Sakka knew that Thera Mahākassapa had just come out of nirodhasamāpatti, and that it was the right and auspicious time for him to make offerings to the Thera. This question was put up to the Buddha, and the Buddha answered, "Bhikkhus, the reputation of a virtuous one as my son, Thera Mahākassapa, spreads far and wide; it reaches even the deva world. On account of his good reputation, Sakka himself has come to offer alms-food to him."
Then the Buddha spoke in verse as follows:
Verse 56:
The scents of rhododendron and of sandal wood are very faint; but the scent (reputation) of the virtuous is the strongest; it spreads even to the abodes of the deva.
* nirodhasamāpatti: sustained deep mental absorption following the attainment of nirodha, i.e., temporary cessation of the four mental khandhas
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57
魔王找不到戒行具足， 精进，
及以正智获得解脱者所行之道。
（注： 阿罗汉已不会再生， 魔王尽了全力也找不到阿罗汉死后去了那里。）
Verse 57:
Mara cannot find the path taken by those who are endowed with virtue, who live mindfully and have been freed from moral defilements by Right Knowledge
The Story of Thera Godhika
While residing at the Veļuvana monastery, the Buddha uttered Verse (57) of this book, with reference to Thera Godhika.
Thera Godhika was, on one occasion, diligently practising Tranquility and Insight Development, on a stone slab on the side of Isigili mountain in Magadha. When he had achieved one-pointedness of the mind (jhāna) he became very ill; that impaired the effectiveness of his practice. In spite of his sickness, he kept on striving hard; but every time he was making some progress he was overcome by sickness. He was thus inflicted for six times. Finally, he made up his mind to overcome all obstacles and attain arahantship even if he were to die. So, without relaxing he continued to practise diligently; in the end he decided to give up his life by cutting his throat; at the point of death he attained arahantship.
When Mara learned that Thera Godhika had died, he tried to find out where the Thera was reborn but failed to find him. So, assuming the likeness of a young man, Mara approached the Buddha and inquired where Thera Godhika was. The Buddha replied to him, "It will be of no benefit to you to learn of the destination of Thera Godhika; for having been freed of moral defilements he became an arahant. One like you, Mara, for all your power will not be able to find out where such arahants go after death."
Then the Buddha spoke in verse as follows:
Verse 57: Mara cannot find the path taken by those who are endowed with virtue, who live mindfully and have been freed from moral defilements by Right Knowledge.
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法 句 经
58& 59
如在大道旁的垃圾堆中，
可能长着芳香的莲花；
在众生杂堆中，
亦可能出现佛弟子，
其智慧的明亮，
远远超越盲目的凡夫俗子。
Verses 58 - 59:
As a sweet-smelling and beautiful lotus flower may grow upon a heap of rubbish thrown on the highway, so also, out of the rubbish heap of beings may appear a disciple of the Buddha, who with his wisdom shines forth far above the blind (ignorant) worldlings
The Story of Garahadinna
While residing at the Jetavana monastery, the Buddha uttered Verses (58) and (59) of this book, with reference to a rich man named Garahadinna and the miracle of the lotus flowers.
There were two friends named Sirigutta and Garahadinna in Sāvatthi. Sirigutta was a follower of the Buddha and Garahadinna was a follower of the Nigaṇṭhas, the ascetics who were hostile to the Buddhists. At the instance of the Nigaṇṭhas, Garahadinna often said to Sirigutta, "What benefit do you get by following the Buddha? Come, be a follower of my teachers." Having been told thus many times, Sirigutta said to Garahadinna, "Tell me, what do your teachers know?" To this, Garahadinna replied that his teachers knew everything; with their great power they knew the past, the present and the future and also the thoughts of others. So, Sirigutta invited the Nigaṇṭhas to his house for alms-food.
Sirigutta wanted to find out the truth about the Nigaṇṭhas, whether they really possessed the power of knowing other people's thoughts, etc. So he made a long, deep trench and filled it up with excreta and filth. Seats were then placed precariously over the trench; and big empty pots were brought in and covered up with cloth and banana leaves to make them appear as if they were full of rice and curries.
When the Nigaṇṭhas arrived, they were requested to enter one by one, to stand near their respective seats, and to sit down simultaneously. As all of them sat down, the flimsy strings broke and the Nigaṇṭhas fell into the filthy trench. Then Sirigutta taunted them, "Why don't you know the past, the present and the future? Why don't you know the thoughts of others?" All the Nigaṇṭhas then fled in terror.
Garahadinna naturally was furious with Sirigutta and refused to talk to him for two weeks. Then, he decided that he would have his revenge on Sirigutta. He pretended that he was no longer angry, and one day asked Sirigutta to invite, on his behalf, the Buddha and his five hundred disciples to partake of alms-food. So Sirigutta went to the Buddha and invited him to the house of Garahadinna. At the same time, he told the Buddha about what he had done to the Nigaṇṭhas, the teachers of Garahadinna. He also expressed his fear that this invitation might be a reprisal and so the invitation should be accepted only after due consideration.
The Buddha, with his supernormal power, knew that this would be the occasion for the two friends to attain Sotāpatti Fruition, and therefore accepted the invitation. Garahadinna made a trench, filled it with live coals and covered it with mats. He also kept some empty pots covered with cloth and banana leaves to make them appear as if filled with rice and curries. The next day, the Buddha came followed by five hundred bhikkhus in single file. When the Buddha stepped on the mat over the trench, the mat and live coals miraculously disappeared, and five hundred lotus flowers, each as large as a cart wheel, sprang up for the Buddha and his disciples to sit upon.
Seeing this miracle, Garahadinna was very much alarmed and he said rather incoherently to Sirigutta, "Help me, dear friend. Out of my desire for revenge, I have truly done a great wrong. My bad designs have had no effect at all on your Teacher. The pots in my kitchen are all empty. Please help me." Sirigutta then told Garahadinna to go and look at the pots. When Garahadinna found all the pots filled with food he was astounded and at the same time very much relieved and very happy. So the food was offered to the Buddha and his disciples. After the meal, the Buddha expressed his appreciation (anumodanā) of the meritorious act and then said,"Ignorant worldlings, lacking in knowledge, do not know the unique qualities of the Buddha, the Dhamma and the Saṁgha and so they are like the blind; but the wise, having knowledge, are like people with sight."
Then the Buddha spoke in verse as follows:
Verses 58 - 59:
As a sweet-smelling and beautiful lotus flower may grow upon a heap of rubbish thrown on the highway, so also, out of the rubbish heap of beings may appear a disciple of the Buddha, who with his wisdom shines forth far above the blind (ignorant) worldlings.
At the end of the discourse, both Garahadinna and Sirigutta attained Sotapatti Fruition.
End of Chapter Four: Flowers (Pupphavagga)
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法 句 经
60
对于无法入睡的人， 黑夜实在漫长；
对于疲惫的旅人， 一由旬亦非常遥远；
对于不知正法的愚人， 生死轮回极漫长。
（注：一由旬大约有七英里）
Verse 60:
Long is the night to one who is wakeful; long is (the journey of) one yojana to the traveler who is tired; long is saṁsāra (round of rebirths) to the fool, who is ignorant of the true Dhamma (the Teaching of the Buddha).
The Story of a Person
While residing at the Jetavana monastery, the Buddha uttered Verse (60) of this book, with reference to a certain young man and King Pasenadi of Kosala.
One day King Pasenadi, while going out in the city, happened to see a beautiful young woman standing at the window of her house and he instantly fell in love with her. So the king tried to find ways and means of getting her. Finding that she was a married woman, he sent for her husband and made him serve at the palace. Later, the husband was sent on an impossible errand by the king. The young man was to go to a place, a yojana (twelve miles) away from Sāvatthi, bring back some Kumuda lotus flowers and some red earth called 'aruṇavatī' from the land of the dragons (nāgas) and to arrive back at Sāvatthi the same evening, in time for the king's bath. The king's intention was to kill the husband if he failed to arrive back in time, and to take the wife for himself.
Hurriedly taking a food packet from his wife, the young man set out on his errand. On the way, he shared his food with a traveler. He also threw some rice into the water and said loudly, "O guardian spirits and dragons inhabiting this river! King Pasenadi has commanded me to get some Kumuda lotus flowers and aruṇavatī red earth for him. I have today shared my food with a traveler; I have also fed the fish in the river; I now share with you the benefits of the good deeds I have done today. Please get the Kumuda lotus and aruṇavatī red earth for me." The king of the dragons, hearing him, took the appearance of an old man and brought the lotus and the red earth.
On that evening, King Pasenadi, fearing that the young husband might arrive back in time, had the city-gates closed early. The young man, finding the city-gates closed, placed the red earth on the city-wall and stuck the flowers on the earth. Then he declared loudly, "O citizens! Be my witnesses! I have today accomplished my errand in time as instructed by the king. King Pasenadi, without any justification, plans to kill me." After that, the young man left for the Jetavana monastery to take shelter and find solace in the peaceful atmosphere of the monastery.
Meanwhile, King Pasenadi, obsessed with sexual desire, could not sleep, and kept thinking out how he would get rid of the husband in the morning and take his wife. At about midnight, he heard some eerie sounds; actually, these were the doleful voices of four persons suffering in Lohakumbhī Niraya (hell). Hearing those weird voices, the king was terrified. Early in the morning, he went to the Buddha, as advised by Queen Mallikā. When the Buddha was told about the four voices the king heard in the night, he explained to the king that those were the voices of four beings, who were the sons of rich men during the time of Kassapa Buddha, and that now they were suffering in Lohakumbhī Niraya because they had committed sexual misconduct with other people's wives. Then, the king came to realize the depravity of the deed and the severity of the punishment. So, he decided then and there that he would no longer covet another man's wife. "After all, it was on account of my intense desire for another man's wife that I was tormented and could not sleep the whole of last night," he reflected. Then King Pasenadi said to the Buddha, "Venerable Sir, now I know how long the night is for one who cannot sleep." The young man who was close at hand also said, "Venerable Sir, because I had travelled the full distance of a yojana yesterday, I, too, know how long the journey of a yojana is to one who is weary."
Combining their two statements, the Buddha spoke in verse as follows:
Verse 60:
Long is the night to one who is wakeful; long is (the journey of) one yojana to the traveler who is tired; long is saṁsāra (round of rebirths) to the fool, who is ignorant of the true Dhamma (the Teaching of the Buddha).
At the end of the discourse, the young man attained Sotāpatti Fruition.
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法句经
Dhammapada
61. 在旅途上，
若找不到比自己更好或同等的同伴，
就让他坚定地独自前进，
绝无与愚者为伴这一回事。
Verse 61:
If a person seeking a companion cannot find one who is better than or equal to him, let him resolutely go on alone; there can be no companionship with a fool
The Story of a Resident Pupil of Thera Mahākassapa
While residing at the Jetavana monastery, the Buddha uttered Verse (61) of this book, with reference to a resident pupil of Thera Mahākassapa.
When Thera Mahākassapa was residing near Rājagaha, he had two young bhikkhus staying with him. One of them was respectful, obedient and dutiful to the thera, but the other one was not. When the old thera chided the latter for his slackness in his duties, he was very much offended. On one occasion, he went to the house of a lay-disciple of the thera, and lied to them that the thera was ill. Thus, he got some choice food from them for the thera; but he ate the food on the way. When admonished by the thera for this he was extremely angry. The next day, when the thera was out on his alms-round, the young foolish bhikkhu stayed behind, broke the pots and pans and set fire to the monastery.
When a bhikkhu from Rājagaha told the Buddha about this, the Buddha said that it would have been much better for Thera Mahākassapa to live alone than to live with a foolish companion.
Then the Buddha spoke in verse as follows:
Verse 61:
If a person seeking a companion cannot find one who is better than or equal to him, let him resolutely go on alone; there can be no companionship with a fool.
At the end of the discourse, the bhikkhu from Rājagaha attained Sotāpatti Fruition.
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法句经 Dhammapada
62. “我有儿子，我有财富。”
因此（执着的）愚者感到苦恼。
事实上，他自己也不是自己的，
儿子与财富又怎能是他的呢？
Verse 62:
"I have sons, I have wealth"; with this (feeling of attachment) the fool is afflicted. Indeed, he himself is not his own, how can sons and wealth be his?
The Story of Ānanda, the Rich Man
While residing at the Jetavana monastery, the Buddha uttered Verse (62) of this book, with reference to a miserly rich man, named Ānanda.
There was once a very wealthy man named Ānanda in Sāvatthi. Although he possessed eighty crores, he was very reluctant to give anything in charity. To his son, Mūlasiri, he used to say, "Don't think the wealth we have now is very much. Do not give away anything from what you have, for you must make it grow, otherwise your wealth will dwindle away." This rich man had five pots of gold buried in his house and he died without revealing their location to his son.
Ānanda, the rich man, was reborn in a village of beggars, not far from Sāvatthi. From the time his mother was pregnant, the income of the beggars decreased; the villagers thought there must be a wicked and unlucky one amongst them. By dividing themselves up into groups and by the process of elimination, they came to the conclusion that the pregnant beggar woman must be the unfortunate one. Thus, she was driven out of the village. When her son was born, the son proved to be extremely ugly and repulsive. If she went out begging by herself, she would get as before, but if she went out with her son she would get nothing. So, when the boy was big enough, his mother sent him out alone to beg. As he wandered about in Sāvatthi, he entered his old house in his previous life. When the sons of his son Mūlasiri saw him, they were frightened by his ugly looks and began to cry. The servants then beat him and threw him out of the house.
The Buddha who was on his alms-round saw the incident and asked the Venerable Ānanda to fetch Mūlasiri. When Mūlasiri came, the Buddha told him that the young beggar was his own father in his previous existence. But Mūlasiri could not believe it. So, the Buddha directed the beggar boy to show where he had buried his five pots of gold. Then only, Mūlasiri accepted the truth and from that time he became a devoted lay-disciple of the Buddha.
Then the Buddha spoke in verse as follows:
Verse 62:
"I have sons, I have wealth"; with this (feeling of attachment) the fool is afflicted. Indeed, he himself is not his own, how can sons and wealth be his?
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法句经 Dhammapada
63. 自知愚昧的愚人，基于这点是个智者；
自以为是智者的愚人，才是真正的愚者。
Verse 63:
The fool who knows that he is a fool is for that very reason a wise man; but the fool who thinks that he is wise is called a fool indeed
The Story of Two Thieves
While residing at the Jetavana monastery, the Buddha uttered Verse (63) of this book, with reference to two pick-pockets.
On one occasion, two thieves joined a group of lay-disciples going to the Jetavana monastery, where the Buddha was giving a discourse. One of them listened attentively to the discourse and soon realised the Dhamma. However, the second thief did not pay any attention to the discourse as he was bent on stealing only; and he managed to steal a small sum of money from one of the lay-disciples.
After the discourse they went back to the house of the second thief. The second thief taunted the first thief, "You are so wise, you don't even have anything to cook in your house." Hearing this remark, the first thief reflected, "He is so foolish that he thinks he is being very smart." Then, together with some relatives, he went to the Buddha and related the matter to him.
To the man, the Buddha spoke in verse as follows:
Verse 63:
The fool who knows that he is a fool is for that very reason a wise man; but the fool who thinks that he is wise is called a fool indeed.
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64. 即使愚人尽其一生亲近智者，
亦不能知见真理，
如勺子不知汤的味道。
The Story of Thera Udayi
While residing at tho Jetavana monastery, the Buddha uttered Verse (64) of this book, with reference to Thera Udayi, a pretentious bhikkhu.
Thera Udayi would often go and sit on the platform from which learned theras delivered their discourses. On one occasion, some visiting bhikkhus, taking him for a very learned thera, put to him some questions on the five aggregates (khandhas). Thera Udayi could not answer, because he did not know anything of the dhamma. The visiting bhikkhus were greatly astonished to find that one staying in the same monastery with the Buddha knew so very little about the khandhas and the ayatanas (sense-bases and sense-objects).
To them, the Buddha spoke in verse as follows:
Verse 64:
A fool, even though he is associated with a wise man all his life, does not understand the Dhamma, just as a ladle does not know the taste of soup.
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法句经 Dhammapada
65. 利慧者虽只与智者相处片刻，
却能迅速地知见真理，
如舌头能知汤的味道。
Verse 65:
An intelligent man, even though he is associated with a wise man only for a moment, quickly understands the Dhamma, just as the tongue knows the taste of soup
The Story of Thirty Youths from Paveyyaka
While residing at the Jetavana monastery, the Buddha uttered Verse (65) of this book, with reference to thirty bhikkhus from Paveyyaka.
One day, a group of youths from Pāveyyaka were enjoying themselves with a courtesan in a forest, and while they were resting, the courtesan stole some of their valuable ornaments and ran away.
While searching for her in the forest, they met the Buddha. Instead of looking for her further, they diverted the attention to the Buddha and listened attentively to the religious discourse given by the Buddha. After the discourse all of them joined the Order of the Buddha and followed him to the Jetavana monastery. While staying at the monastery, they strictly observed the austerity or purification practice (dhutanga). Later, when the Buddha delivered the Anamatagga Sutta (Discourse on Countless Existences), all those bhikkhus attained arahantship.
When other bhikkhus commented that Pāveyyaka bhikkhus were very quick in attaining arahantship, the Buddha replied to them in verse, as follows:
Verse 65:
An intelligent man, even though he is associated with a wise man only for a moment, quickly understands the Dhamma, just as the tongue knows the taste of soup.
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法句经 Dhammapada
66. 对于无知的愚人，
他即是自己的敌人，
他四处造下恶业，
带来苦果的恶业。
The Leper’s confidence in the Triple Gem
While residing at the Jetavana monastery, the Buddha uttered Verse (66) of this book, with reference to Suppabuddha, a leper.
Suppabuddha, the leper, while sitting at the back of the crowd and listening attentively to the discourse given by the Buddha, attained Sotāpatti Fruition. When the crowd had dispersed, he followed the Buddha to the monastery as he wished to tell the Buddha about his attainment of Sotāpatti Fruition. Sakka, king of the devas, wishing to test the leper's faith in the Buddha, the Dhamma and the Saṁgha, appeared to him and said, "You are only a poor man, living on what you get by begging, with no one to fall back on. I can give you immense wealth if you deny the Buddha, the Dhamma and the Saṁgha and say that you have no use for them." To this, Suppabuddha replied. "I am certainly not a poor man, with no one to rely on. I am a rich man; I possess the seven attributes which noble ones possess; I have faith (saddhā), morality (sīla), sense of shame to do evil (hiri), sense of fear to do evil (ottappa), learning (suta), generosity (cāga) and knowledge (paňňā).
Then, Sakka went to the Buddha ahead of Suppabuddha and related the conversation between himself and Suppabuddha. To him the Buddha replied that it would not be easy even for a hundred or a thousand Sakkas to coax Suppabuddha away from the Buddha, the Dhamma and the Saṁgha. Soon after this, Suppabuddha arrived at the monastery and reported to the Buddha about his attainment of Sotāpatti Fruition. On his way back from the Jetavana monastery, Suppabuddha was gored to death by an infuriated cow, who, in fact, was an ogress assuming the form of a cow. This ogress was none other than the courtesan who was killed by Suppabuddha in one of his previous existences and who had vowed to have her revenge on him.
When the news of Suppabuddha's death reached the Jetavana monastery, the bhikkhus asked the Buddha where Suppabuddha was reborn and the Buddha replied to them that Suppabuddha was reborn in Tāvatimsa deva realm. The Buddha also explained to them that Suppabuddha was born a leper because, in one of his previous existences, he had spat upon a holy man, but after realising the Dhamma, his mental defilements had been cleared away.
Then the Buddha spoke in verse as follows:
Verse 66:
With themselves as their own enemies, fools lacking in intelligence, move about doing evil deeds, which bear bitter fruits.
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法句经 Dhammapada
67. 若做了某事会后悔，
以及受其果报时，
他泪流满面地悲泣，
那即是没有善行其事。
Verse 67
That deed is not well done when, after having done it, one regrets, and when weeping, with tearful face, one reaps the fruit thereof
How the Buddha saved an innocent Farmer
One day, some thieves having stolen some valuables and cash from the house of a rich man came to a field. There, they divided the stolen property among themselves and dispersed; but a packet containing stolen money, accidentally dropped from one of the thieves, was left behind unnoticed.
Early in the morning on that day, the Buddha, on surveying the world with his supernormal power, perceived that a farmer, cultivating near that field, would attain Sotāpatti Fruition on that very day.
So, the Buddha went there, accompanied by the Venerable Ānanda. The farmer on seeing the Buddha paid obeisance to him and continued to plough the field. The Buddha seeing the packet of money said to the Venerable Ānanda, "Ānanda, look at that very poisonous snake," and Ānanda replied,
"Venerable Sir, yes, it is, indeed, a very poisonous snake!" Then, both the Buddha and the Venerable Ānanda continued their way.
The farmer, hearing them, went to find out if there really was a snake and found the packet of money. He took the packet and hid it in a place. The owners of the property coming after the thieves came to the field, and tracing the footprints of the farmer, found the packet of money. They beat the farmer and took him to the king, who ordered his men to kill the farmer. On being taken to the cemetery, where he was to be killed, the farmer kept on repeating, "Ānanda, look at that very poisonous snake. Venerable Sir, I see the snake; it is, indeed, a very poisonous snake!" When the king's men heard the above dialogue between the Buddha and the Venerable Ānanda being repeated all the way, they were puzzled and took him to the king. The king surmised that the farmer was calling upon the Buddha as a witness; he was therefore taken to the presence of the Buddha. After hearing from the Buddha everything that had happened in the morning, the king remarked, "If he had not been able to call upon the Buddha as a witness of his innocence, this man would have been killed." To him, the Buddha replied, "A wise man should not do anything that he would repent after doing it"
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法句经 Dhammapada
68. 若做了某事不会后悔，
以及受其果报时，
他感到欢喜快乐，
那即是已经善行其事。
Verse 68
That deed is well done when, after having done it, one regrets not, and when, with joy and pleasure, one reaps the fruit thereof.
The Strong devotion of Sumana, the Florist
A florist, named Sumana, had to supply King Bimbisāra of Rājagaha with jasmine flowers every morning. One day, as he was going to the king's palace he saw the Buddha coming into town for alms-food accompanied by many bhikkhus felt a strong desire to offer his flowers to him. At once, he decided that even if the king were to drive him out of the country or to kill him, he would offer the flowers to the Buddha instead. Thus, with utmost devotion, he offered all his flowers to the Buddha and his disciples. As the Buddha proceeded with the bhikkhus, and surrounded by the flowers, thousands of people came to pay homage to the Buddha. As for Sumana, his entire body was suffused with delightful satisfaction (pīti).
The wife of the florist Sumana then went to the king and said that she had nothing to do with her husband failing to supply the king with flowers for that day. The king, being a Sotāpanna himself, felt quite happy about the flowers. He came out to see the wonderful sight and paid obeisance to the Buddha. The king also took the opportunity to offer alms-food to the Buddha and his disciples.
After the meal, the Buddha returned in the Jetavana monastery and the king followed him for some distance. On arrival back at the palace King Bimbisāra sent for Sumana. The king praised Sumana for his great devotion to the Buddha. The king also applauded his bravery in offering flowers and to show his appreciation gave him a big reward.
At the Jetavana monastery, the Venerable Ānanda asked the Buddha what benefits Sumana would gain by his good deed done on that day. The Buddha answered that Sumana, having given to the Buddha without any consideration for his safety in offering the flowers would not be born in any of the four lower worlds (Apāya). Eventually one day he would gain release from unsatisfactory state of existence.
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法句经 Dhammapada
69. 只要恶业还未成熟，
愚者以为它是甜如蜜的；
然而当恶业成熟时，
愚者就得为它受苦。
Verse 69:
As sweet as honey is an evil deed; so thinks the fool so long it ripens not;
but when it ripens, then he comes to grief.
The young man who molested a nun
Once there was a young daughter of a rich man in Sāvatthi. Because she was so beautiful, with looks so tender and sweet, like a blue lotus flower, she was called "Uppalavannā", the blue lotus. The fame of her beauty spread far and wide and there were many suitors: princes, rich men and many others. But she decided that it would be better for her to become a bhikkhuni, a female member of the Buddhist Order. One day, after lighting a lamp, she kept her mind fixed on the flame and meditating on the fire kasina (object of concentration) she soon achieved Magga Insight and finally attained arahantship.
Some time later, she moved to the 'Dark Forest' (Andhavana) and lived in solitude. While she was out on her alms-round, Nanda, the son of her uncle, came to her monastery and hid himself underneath her couch. Nanda had fallen in love with Uppalavannā before she became a bhikkhuni; his intention obviously was to take her by force. When Uppalavannā returned she saw Nanda and said, "You fool! Do no harm, do not molest." But he would not be stopped. After satisfying himself, he left her. For this terrible deed of molesting a holy person, he had to suffer for a long period.
The Buddha next sent for King Pasenadi of Kosala and told him about the dangers that bhikkhunis living in forests had to face from irresponsible persons obsessed with sex. The king then promised to build monasteries for bhikkhunis only in towns or close to the towns.
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法句经 Dhammapada
70. 即使愚者月复一月地修苦行，
只以古沙草片摄取饮食，
却依然比不上已思惟真谛者(圣人)的十六份之一。
70
Month after month a fool may eat only as much food as can be picked up on the tip of a kusa grass blade, but he is not worth a sixteenth part of those who have comprehended the Truth.
The ascetic who deceived others (Jambuka)
Jambuka was the son of a rich man in Savatthi. Due to his past evil deeds he was born with very peculiar habits. As a child, he wanted to sleep on the floor with no proper bed, and to take his own excreta for food instead of rice. When he grew older, his parents sent him to the Ajivakas, the naked ascetics. When those ascetics found out about his peculiar food habits they drove him away. At nights he ate human excreta and in the day time stood still on one leg and kept his mouth open. He used to say that he kept his mouth open because he only lived on air and that he stood on one leg because it would otherwise be too heavy for the earth to bear him. "I never sit down, I never go to sleep," he boasted and on account of this, he was known as Jambuka, a 'jackal'.
Many people believed him and some would come to him with offerings of choice food. Then Jambuka would refuse and say, "I do not take any food except air." When pressed, he would take just a little of the food with the tip of a blade of grass and say, "Now go, this little will give you enough merit." In this way, Jambuka lived for fifty-five years, naked and taking only excreta.
One day, the Buddha saw in his vision that Jambuka was due to attain arahatship within a short time. So, in the evening, the Buddha went to where Jambuka was staying and asked for some place to spend the night. Jambuka pointed out to him a mountain-cave not far from the stone slab on which he himself was staying. During the first, second and third watches of the night, the Catumaharajika devas, Sakka and Mahabrahma came to pay homage to the Buddha in turn. On all the three occasions, the forest was lit up and Jambuka saw the light three times. In the morning, he walked over to the Buddha and enquired about the lights.
When told about the devas, Sakka and Mahabrahma coming to pay homage to the Buddha, Jambuka was very much impressed, and said to the Buddha, "You must, indeed, be a wonderfully great person for the devas, Sakka and Mahabrahma to come and pay homage to you. As for me, even though I have practised austerely for fifty-five years, living only on air and standing only on one leg, none of the devas, nor Sakka, nor Mahabrahma has ever came to me" To him, the Buddha replied, "O Jambuka! You have been deceiving other people, but you cannot deceive me. I know that for fifty-five years you have been eating excreta and sleeping on the ground."
Furthermore, the Buddha explained to him how in one of his past existences during the time of Kassapa Buddha, Jambuka had prevented a thera from going with him to the house of a lay-disciple where alms-food was being offered and how he had also thrown away the food that was sent along with him for that thera. It was for those evil deeds that Jambuka had to be eating excreta and sleeping on the ground. Hearing that account, Jambuka was horrified and terror-stricken, and repented for having done evil and for having deceived other people. He went down on his knees and the Buddha gave him a piece of cloth to put on. The Buddha then proceeded to deliver a discourse; at the end of the discourse Jambuka attained arahantship and joined the Buddhist Order on the spot.
Soon after this, Jambuka's pupils from Anga and Magadha arrived and they were surprised to see their teacher with the Buddha. Thera Jambuka then explained to his pupils that he had joined the Buddhist Order and that he was now only a disciple of the Buddha. To them, the Buddha said that although their teacher had lived austerely by taking food very sparingly, it was not worth even one-sixteenth part of his present practice and achievement
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法句经 Dhammapada
71.
恶业不会即刻带来果报，
如刚挤出的牛奶不会即刻凝固，
但它依然跟随着愚者，
如盖上灰的活火炭。
71
An evil deed does not immediately bear fruit, just as milk does not curdle at once; but it follows the fool, burning him like live coal covered with ashes
A ghost with a human head and snake’s body
The Chief Disciple Maha Moggallana was on one occasion going on an alms-round with Thera Lakkhana in Rajagaha. On seeing something, he smiled but said nothing. When they were back at the monastery, Thera Maha Moggallana told Thera Lakkhana that he smiled because he saw a peta-ghost with the head of a human being and the body of a snake. The Buddha then said that he himself had seen that very peta-ghost on the day he attained Buddhahood. The Buddha also explained that, a very long time ago, there was a paccekabuddha, who was respected by many. People going to his monastery had to traverse a field. The owner of the field, fearing that his field would be damaged by too many people going to and from the monastery, set fire to it. Consequently, the paccekabuddha had to move to some other place. The disciples of the paccekabuddha, being very angry with the land-owner, beat him and killed him. On his death he was reborn in Avici Niraya. In his present existence, he was serving out the remaining term of the evil consequences (kamma) as a peta-ghost.
In conclusion, the Buddha said, "An evil deed does not bear fruit immediately, but it invariably follows the evil doer. There is no escape from the consequences of an evil deed."
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法句经 Dhammapada
72.
愚人的知识只会伤害他自己，
它毁灭了他的福业，也使他的头颅破裂。
（注：头颅是指智慧）
72
The skill of a fool can only harm him; it destroys his merit and his wisdom
Be careful in actions
The Chief Disciple Mahā Moggallāna saw this enormous peta-ghost while going on an alms-round with Thera Lakkhana. In this connection, the Buddha explained that Satthikutapeta, in one of his previous existences, was very skilful in throwing stones at things. One day, he asked permissions from his teacher to try out his skill. His teacher told him not to hit a cow, or a human being as he would have to pay compensation to the owner or to the relative, but to find some other target.
On seeing a holy man on his alms-round, this foolish man lacking in intelligence, thought this would be an ideal target, because he no relative or guardian. So he threw a stone at the holy man and killed the him. The stone-thrower was killed by the disciples of the holy man and he was reborn in Avici Niraya (hell). Afterwards, he was reborn as a peta-ghost and had since been serving the remaining term of the evil consequences (kamma) of his evil deed. As a peta-ghost his enormous head was being continuously hit with red-hot hammers.
In conclusion, the Buddha said, "To a fool, his skill or knowledge is of no use; it can only harm him."
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法句经 Dhammapada
73.
无知的比丘，贪求自己不当得的恭敬，
想要在众比丘中居先，
要在寺院里掌权，
以及贪求与他非亲之人的顶礼。
The foolish bhikkhu desires praise for qualities he does not have, precedence among bhikkhus, authority in the monasteries, and veneration from those unrelated to him.
74.
且让在家众与比丘们都想：
“诸事皆因我而成就。无论一切大小事，且让 他们听从我的指示。”
这是愚人的想法，增长其贪欲与我慢。
‘Let both laymen and bhikkhus think that things are done because of me; let them obey me in all matters, great and small.’ Such being the thoughts of the fool, his greed and his pride grow.
A lay disciple and a stubborn monk
Citta, a householder, once met Thera Mahānāma, one of the group of the first five bhikkhus, going on an alms-round, and invited the Thera to his house. There, he offered alms-food to the Thera and after listening to the discourse given by him, Citta realised the Dhamma. Later, Citta built a monastery in his mango grove. There, he looked to the needs of all bhikkhus who came to the monastery and Bhikkhu Sudhamma was installed as the resident bhikkhu.
One day, the two Chief Disciples of the Buddha, the Venerable Sāriputta and the Venerable Mahā Moggallāna, came to the monastery and after listening to the discourse given by the Venerable Sāriputta, Citta attained the third stage of Sainthood. Then, he invited the two Chief Disciples to his house for alms-food the next day. He also invited Thera Sudhamma, but Thera Sudhamma refused in anger and said, "You invite me only after the other two." Citta repeated his invitation, but it was turned down. Nevertheless, Thera Sudhamma went to the house of Citta early on the following day.
But when invited to enter the house, Thera Sudhamma refused and said that he would not sit down as he was going on his alms-round. But when he saw the things that were to be offered to the two Chief Disciples, he envied them so much that he could not restrain his anger. He abused Citta and said, "I don't want to stay in your monastery any longer," and left the house in anger.
From there, he went to the Buddha and reported everything that had happened. To him, the Buddha said, "You have insulted a lay-disciple who is endowed with faith and generously. You'd better go back to him and own up your mistake." Sudhamma did as he was told by the Buddha, but Citta would not be appeased; so he returned to the Buddha for the second time. The Buddha, knowing that the pride of Sudhamma had dwindled by this time, said, "My son, a good bhikkhu should have no attachment; a good bhikkhu should not be conceited and say 'This is my monastery, this is my place, these are my lay-disciples,' etc., for in one with such thoughts, covetousness and pride will increase.”
At the end of the admonition, Sudhamma went to the house of Citta, and this time they were reconciled; and within a few days, Sudhamma attained Arahantship.
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法句经 Dhammapada
75.
诚然，一个是导向世俗成就之道，
另一个则是导向涅槃之道。
明了这一点，身为佛弟子的比丘，
不应乐于世俗的成就与恭敬，
而应培育舍离与不执取。
Surely, the path that leads to worldly gain is one; and the path that leads to Nibbāna is another; understanding this, the bhikkhu, the disciples of the Buddha, should not rejoice in worldly favours, but cultivate detachment.
Tissa was the son of a rich man from Sāvatthi. His father used to offer alms-food to the Chief Disciple Sāriputta in their house and so Tissa even as a child had met the Chief Disciple on many occasions. At the age of seven he became a novice (samanera) under the Chief Disciple Sāriputta.
While he was staying at the Jetavana monastery, many of his friends and relatives came to see him, bringing presents and offerings. The novice found these visits to be very tiresome; so after taking a subject of meditation from the Buddha, he left for a forest monastery. Whenever a villager offered him anything, Tissa would just say 'May you be happy, may you be liberated from the ills of life,' and would go on his own way. While he stayed at the forest monastery, he ardently and diligently practised meditation, and at the end of three months he attained arahantship.
After the vassa, the Venerable Sāriputta accompanied by the Venerable Mahā Moggallāna and other senior disciples paid a visit to Tissa. All the villagers came out to welcome the Venerable Sāriputta and his company of four thousand bhikkhus. They also requested the Venerable Sāriputta to favour them with a discourse, but the Chief Disciple declined; instead, he directed his pupil Tissa to deliver a discourse to the villagers. The villagers, however, said that their teacher Tissa could only say "May you be happy, may you be liberated from the ills of life", and asked the Chief Disciple to assign another bhikkhu in his place. But the Venerable Sāriputta insisted that Tissa should deliver a discourse on the Dhamma, and said to Tissa, "Tissa, talk to them about the Dhamma and show them how to gain happiness and how to be liberated from the ills of life." Thus, in obedience to his teacher, Samanera Tissa went up the platform to deliver his discourse.
The Venerable Sāriputta praised Tissa for having expounded the Dhamma so well. Dawn was approaching when he finished his exposition, and all the villagers were very much impressed. Some of them were surprised that Samanera Tissa knew the Dhamma so well, but they were also dissatisfied with him because formerly he had talked so little about the Dhamma to them; the others were happy and contented to find the samanera to be so learned and felt that they were very lucky to have him amongst them.
The Buddha, with his supernormal power, saw from the Jetavana monastery these two groups of villagers and appeared before them. His intention in coming to the village was to clear up the misunderstanding amongst the villagers. The Buddha arrived while the villagers were preparing alms-food for the bhikkhus. So, they had the opportunity to offer alms-food to the Buddha as well. After the meal, the Buddha addressed the villagers, "O lay disciples, all of you are so lucky to have Samanera Tissa amongst you. It is on account of his presence here that I myself, my Chief Disciples, senior disciples and many other bhikkhus now pay you a visit." These words made them realize how fortunate they were to have Samanera Tissa with them and they did not waste time thinking about what had happened in the past.
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法句经 Dhammapada
76.
人们应跟随指摘人们过失的智者，
如同跟随向导至被埋没的宝藏。
对于跟随此智者的人，
只有益处，绝无厄难。
One should follow a wise man who admonishes one for one’s faults; as one would follow a guide to some buried treasure. To one who follows such a wise man, it will be an advantage and not a disadvantage
A poor man wins spiritual release
Rādha was a poor brahmin who stayed in the monastery doing small services (like cutting the grass and sweeping the cells) for the bhikkhus. For his services he was provided with food and clothing and other needs, but was not encouraged to join the Order, although he had a strong desire to become a bhikkhu.
One day, early in the morning, when the Buddha surveyed the world with his supernormal power, he saw the poor old brahmin in his vision and knew that he was due for arahantship. So the Buddha went to the old man, and learned from him that the bhikkhus of the monastery did not want him to join the Order. The Buddha therefore called all the bhikkhus to him and asked them, "Is there any bhikkhu here who recollects any good turn done to him by this old man?" To this question, the Venerable Sāriputta replied, "Venerable Sir, I do recollect an instance when this old man offered me a spoonful of rice." "If that be so," the Buddha said, "shouldn't you help your benefactor get liberated from the ills of life?" Then the Venerable Sāriputta agreed to make the old man a bhikkhu and he was duly admitted to the Order. The Venerable Sāriputta guided the old bhikkhu and the old bhikkhu strictly followed his guidance. Within a few days, the old bhikkhu attained arahantship.
When the Buddha next came to see the bhikkhus, they reported to him how strictly the old bhikkhu followed the guidance of the Venerable Sāriputta. To them, the Buddha replied that a bhikkhu should be amenable to guidance like Rādha, and should not resent when rebuked for any fault or failing.
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法句经 Dhammapada
77.
智者应训诫他人，
给予他人劝告，
以及防止他人犯错。
这种人受到善人喜爱，
只有恶人才会讨厌他。
The wise man should admonish others; he should give advice and should prevent others from doing wrong; such a man is held dear by the good; he is disliked only by the bad.
The Story or Bhikkhus Assaji and Punabbasuka
While residing at the Jetavana monastery, the Buddha uttered Verse (77) of this book, with reference to bhikkhus Assaji and Punabbasuka.
Bhikkhus Assaji and Punabbasuka and their five hundred disciples were staying at Kitāgiri village. While staying there they made their living by planting flowering plants and fruit trees for their personal gain. They also violated some minor rules precepts for bhikkhus, thus making the monastery noisy and unconducive for other bhikkhus striving for their spiritual development.
The Buddha hearing about these bhikkhus sent his two Chief Disciples Sāriputta and Mahā Moggallāna, to advise them to change their behaviour. After the admonition given by Sāriputta and Mahā Moggallāna, most of the errant bhikkhus changed their way of life, while some returned to the household life.
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法句经 Dhammapada
78.
人们不应亲近恶友，
亦不应亲近卑劣之人。
人们应亲近善友，
以及亲近圣者。
Associate not with evil friends, associate not with mean men; associated with good friends, associate with noble men.
The stubbornness of Thera Channa
Channa was the attendant who accompanied Prince Siddhattha when he renounced the world and left the palace on horseback. When the prince attained Buddhahood, Channa also became a bhikkhu. As a bhikkhu, he was very arrogant and overbearing because of his close connection to the Buddha. Channa used to say, "I came along with my Master when he left the palace for the forest. At that time, I was the only companion of my Master and there was no one else. But now, Sariputta and Moggallana say they are the Chief Disciples,' and they hold the authority to control us."
When the Buddha sent for him and admonished him for his behaviour, he kept silent but continued to abuse and taunt the two Chief Disciples. The Buddha sent for him and admonished him several times; still, he did not change. And again, the Buddha sent for Channa and said, "Channa, these two noble bhikkhus are good friends to you; you should associate with them and be on good terms with them."
In spite of repeated admonitions and advice given by the Buddha, Channa did as he pleased and continued to scold and abuse the two Chief Disciples. The Buddha, knowing this, said that Channa would not change during the Buddha's lifetime but after his demise (parinibbāna) Channa would surely change. On the eve of his parinibbāna, the Buddha called Thera Ānanda to his bedside and instructed him to impose the Brahmadaṇḍa to Channa; i.e., for the bhikkhus to simply ignore him and to have nothing to do with him.
After the parinibbāna of the Buddha, Channa, learning about the punishment from Thera Ānanda, felt a deep and bitter remorse for having done wrong. Then, he owned up his guilt to the bhikkhus and asked for pardon. From that moment, he changed his ways and outlook. He also obeyed their instructions in his meditation practice and soon attained Arahantship.
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法句经 Dhammapada
79.
饮法之人，
以安宁之心愉快地活着；
智者常乐于圣者所说之法。
He who drinks in the Dhamma lives happily with a serene mind;
The wise man ever delights in the Dhamma revealed by the Ariyas (noble ones)
The Story of Thera Maha kappina
Mahā Kappina was king of Kukkutavati. He had a queen named Anojā; he also had one thousand ministers to help him rule the country. One day, the king accompanied by those one thousand ministers, was out in the park. There, they met some merchants from Sāvatthi. On learning about the Buddha, the Dhamma, and the Sangha from these merchants the king and his ministers immediately set out for Sāvatthi.
On that day, when the Buddha surveyed the world with his supernormal power, he saw in his vision, Mahā Kappina and his ministers coming towards Sāvatthi. He also knew that they were due for arahantship. The Buddha went to a place one hundred and twenty yojanas away from Sāvatthi to meet them. There, he waited for them under a banyan tree on the bank of the river Candabhaga. King Mahā Kappina and his ministers came to the place where the Buddha was waiting for them. When they saw the Buddha, with six-coloured rays radiating from his body, they approached the Buddha and paid homage to him. The Buddha then delivered a discourse to them. After listening to the discourse the king and all his ministers attained the first stage of sainthood, and they asked the Buddha to permit them to join the Order. The Buddha, reflecting on their past and finding that they had made offerings of yellow robes in a past existence, said to them, "Ehi bhikkhu", and they all became bhikkhus.
Meanwhile, Queen Anojā, learning about the king's departure for Sāvatthi, sent for the wives of the one thousand ministers, and together with them followed the king's trail. They too came to the place where the Buddha was and seeing the Buddha with a halo of six colours, paid homage to him. All this time, the Buddha by exercising his supernormal power had made the king and his ministers invisible so that their wives did not see them. Should they see their husbands with yellow robes and shaven heads, their minds would be disturbed and they would not be able to realised the Dhamma. The queen therefore enquired where the king and his ministers were. The Buddha replied, ‘Just sit down; you will be able to see them even here.’ The Queen and the wives of the ministers were overjoyed that they would be able to see their husbands. So they sat down. The Buddha then delivered another discourse; at the end of this discourse the king and his ministers attained arahantship; the queen and the wives of the ministers attained the first stage of Sainthood. At that instant, the queen and her party saw the newly admitted bhikkhus and recognized them as their former husbands.
The ladies also asked permission from the Buddha to enter the Order of bhikkhunis; so they were directed to go ahead to Sāvatthi. There they entered the Order and very soon they also attained arahantship.
The Buddha then returned to the Jetavana monastery accompanied by the bhikkhus. At the Jetavana monastery, Thera Mahā Kappina while resting during the night or during the day would often say, "Oh, what happiness!" "Oh, what happiness!"(Aho Sukham! Aho Sukham!). The bhikkhus, hearing him saying this so many times a day told the Buddha about it. To them the Buddha replied, "My son Kappina having had the taste of the Dhamma lives happily with a serene mind; he is saying these words of exultation repeatedly with reference to Nibbana."
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法句经 Dhammapada
80.
治水者疏导水，
矢师矫正箭，
木匠修饰木，
智者制伏自己。
Irrigators lead the waters; fletchers bend the shafts; carpenters bend the wood; the wise control themselves
The Story of Sāmanera Paṇḍita
Paṇḍita was a young son of a rich man of Sāvatthi. He became a sāmanera at the age of seven. On the eighth day after becoming a sāmanera, as he was following Thera Sāriputta on an alms-round, he saw some farmers channeling water into their fields and asked the Thera, "Can water which has no consciousness be guided to wherever one wishes ?" The Thera replied, "Yes, it can be guided to wherever one wishes." As they continued on their way, the sāmanera next saw some fletchers heating their arrows with fire and straightening them. Further on, he came across some carpenters cutting, sawing and planing timber to make it into things like cart-wheels. Then he pondered, "If water which is without consciousness can be guided to wherever one desires, if a crooked bamboo which is without consciousness can be straightened, and if timber which is without consciousness can be made into useful things, why should I, having consciousness, be unable to tame my mind and practise Tranquillity and Insight Meditation?"
Then and there he asked permission from the Thera and returned to his own room in the monastery. There he ardently and diligently practised meditation, contemplating the body. Sakka and the devas also helped him in his meditation by keeping the monastery and its precincts very quiet and still.
Before meal time Sāmanera Paṇḍita attained Anāgāmi Fruition (the third stage of Sainthood).
At that time Thera Sāriputta was going towards the place where the sāmanera was. The Buddha saw with his supernormal power that Sāmanera Paṇḍita had attained Anāgāmi Fruition and also that if he continued to practise meditation he would soon attain arahantship. So the Buddha decided to stop Sāriputta from entering the room, where the samanera was. The Buddha went to the door and kept Sāriputta engaged by putting some questions to him. While the conversation was taking place, the sāmanera attained arahantship. Thus, the samanera attained arahantship on the eighth day after becoming a novice.
In this connection, the Buddha said to the bhikkhus of the monastery,"When one is earnestly practising the Dhamma, even Sakka and the devas give protection and keep guard; I myself have kept Thera Sāriputta engaged at the door so that Samanera Paṇḍita should not be disturbed. The samanera, having seen the farmers irrigating their fields, the fletchers straightening their arrows, and carpenters making cart-wheels and other things, tames his mind and practises the Dhamma; he has now become an arahant."
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法句经 Dhammapada
如同岩岳不受狂风动摇，
智者亦不受毁誉动摇。
As a solid rock is unshaken by the wind, even so the wise are unshaken by praise or blame.
The Story of Thera Lakunṭaka Bhaddiya
Bhaddiya was one of the bhikkhus staying at the Jetavana monastery. Because of his short stature he was known as Lakunṭaka (the dwarf). Lakunṭaka Bhaddiya was very good natured; even young bhikkhus would often tease him by pulling his nose or his ear, or by patting him on his head. Very often they would jokingly say, "Uncle, how are you? Are you happy, or are you bored with your life here as a bhikkhu?". Lakunṭaka Bhaddiya never retaliated in anger, or abused them. In fact, he was very serene and pleasing to the eyes.
When told about the patience of Lakunṭaka Bhaddiya, the Buddha said,"An arahant never loses his temper, he has no desire to speak harshly or to think ill of others. He is like a mountain of solid rock. As a solid rock is unshaken by the wind so also, an arahant is unperturbed by scorn or by praise." Only then did the other monks come to know that Bhaddiya had attained Sainthood.
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法句经 Dhammapada
82.
如同既深且清又平静的水池，
智者听闻正法后变得安详。
Just as a deep lake is clear and still, even so, on hearing the teachings, the wise become exceedingly peaceful.
The Lady who abused the bhikkhus
Kānamātā was a devoted lay disciple of the Buddha. Her daughter Kāna was married to a man from another village. As Kāna had been on a visit to her mother for some time, her husband sent a message for her to come home. Her mother told her to wait for one more day as she wanted to send along some sweetmeats with her for her husband. The next day, Kanamata made some sweetmeats, but when four bhikkhus stood at her door for alms, she offered some to them. The four bhikkhus told other bhikkhus about the sweetmeats from Kanamata's house and they also came to stand at the door of Kanamata, and Kanamata offered her sweetmeats to the bhikkhus as they came in, one after another. The result was that in the end there was none left for Kana and she did not go home on that day. The same thing happened on the next two days; her mother made some sweetmeats, the bhikkhus stood at her door, she offered her sweetmeats to the bhikkhus, there was nothing left for her daughter to take home, and her daughter did not go home. On the third day, for the third time, her husband sent her a message, which was also an ultimatum stating that if she failed to come home the next day, he would take another wife. But on the next day also Kana was unable to go home because her mother offered all her sweetmeats to the bhikkhus. Kana's husband then took another wife and Kana became very bitter towards the bhikkhus. She used to abuse all bhikkhus so much so that the bhikkhus kept away from the house of Kanamata.
The Buddha heard about Kana and went to the house of Kanamata; there Kanamata offered him some rice gruel. After the meal, the Buddha sent for Kana and asked her, "Did my bhikkhus take what was given them or what was not given them ?" Kana answered that the bhikkhus had taken only what was given them, and then added, "They were not in the wrong; only I was in the wrong." Thus, she owned up her fault and she also paid homage to the Buddha. The Buddha then gave a discourse. At the end of the discourse, Kana attained the first stage of Sainthood.
On the way back to the monastery, the Buddha met King Pasenadi of Kosala. On being told about Kana and her bitter attitude towards the bhikkhus, King Pasenadi asked the Buddha whether he had been able to teach her the Dhamma and, make her see the Truth (Dhamma). The Buddha replied, "Yes, I have taught her the Dhamma, and I have also made her rich spiritually.," Then the king promised the Buddha that he would make Kana rich even in this existence. The king then sent his men with a palanquin to fetch Kana. When she arrived, the king announced to his ministers,
"Whoever can keep my daughter Kana in comfort may take her." One of the ministers volunteered to adopt Kana as his daughter, gave her all his wealth, and said to her, "You may give in charity as much as you like." Everyday, Kana made offerings to the bhikkhus at the four city-gates. When told about Kana giving generously in charity, the Buddha said, "Bhikkhus, the mind of Kana which was foggy and muddled was made clear and calm by my words."
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法句经 Dhammapada
83.
诚然，具德者舍弃了一切（执着），
不以贪欲之心交谈；
当面对快乐或痛苦时，
智者不显示出欢喜或悲愁。
The Wise are unaffected by gain or loss
The Buddha once observed vassa at Veranja with many other bhikkhus at the request of a brahmin from Veranja. While they were at Veranja, the brahmin while under the evil influence of Mara failed to look after them. The people of Veranja, who were then facing a famine, could offer very little to the bhikkhus when they went on their rounds for almsfood. Venerable Mahā Moggallāna requested permission from the Buddha to bring some food from a place, others cannot reach by using his miraculous power by was refused permission. In spite of all these hardships, the bhikkhus were not disheartened. They were quite contented with the small amount of grain which the horse-traders offered them daily.
At the end of the vassa, after informing the brahmin from Veranja, the Buddha returned to the Jetavana monastery, accompanied by the other bhikkhus. The people of Sāvatthi welcomed them back with joy and offered almsfood of all kinds to the Buddha and his bhikkhus.
Now at that time, by the kindness of the bhikkhus, a group of people were allowed to stay in the monastery. After eating whatever was left over by the bhikkhus, they went to sleep. On waking up, they would go to the bank of the river to enjoy themselves by shouting, jumping, wrestling or playing. Both within and without the monastery they did nothing but misbehave.
When the Buddha came in the evening to the congregation of bhikkhus, they reported to him about the behaviour of those unruly persons, and said, "These people living on the leftovers were quite decent and well-behaved when all of us were facing hardship and famine in Veranja. Now that they have enough good food they are going about shouting, singing and dancing, and thus make themselves a thorough nuisance.
To them the Buddha replied,"It is in the nature of the foolish to be full of sorrow and feel depressed when things go wrong, and to be full of gladness and feel elated when things go well. The wise, however, can withstand the ups and downs of life."
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法句经 Dhammapada
84.他不会为了自己或他人而造恶，
不会造恶以求获得子女、财富或王国，
不会以卑劣的手段获取成就。
只有这种人才是真正的——
具德、睿智及公正。
Neither for the sake of oneself nor for the sake of another (does a wise person do any wrong); he should not desire son, wealth, or kingdom (by doing wrong); by unjust means he should not seek his own success. Then (only) is such a one indeed virtuous, wise and righteous.
One must work for his own liberation
Dhammika lived in Sāvatthi with his wife. One day, he told his pregnant wife that he wished to become a bhikkhu; his wife pleaded with him to wait until after the birth of their child. When the child was born, he again requested his wife to let him go; again, she pleaded with him to wait until the child could walk. Then Dhammika thought to himself, "It will be useless for me to ask my wife for her approval to join the Order; I shall work for my own liberation from suffering from Saṁsāra."
Having made a firm decision, he left his house to become a bhikkhu. He took a subject of meditation from the Buddha and practised meditation ardently and diligently and soon became an arahant.
Some years later, he visited his house in order to teach the Dhamma to his son and his wife. His son entered the Order and he too attained arahantship. The wife then thought, "Now that both my husband and my son have left the house, I'd better leave it, too." With this thought she left the house and became a bhikkhuni; eventually, she too attained arahantship.
At the congregation of the bhikkhus, the Buddha was told how Dhammika became a bhikkhu and attained arahantship, and how through him his son and his wife also attained arahantship. To them the Buddha said, "Bhikkhus, a wise man does not wish for wealth and prosperity by doing evil, whether it is for his own sake or for the sake of others. He only works for his own liberation from the round of rebirths (Saṁsāra) by comprehending the Dhamma and living according to the Dhamma. The liberation from the cycle of birth and death can be gained only through one’s own efforts and not by depending on another person."
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法句经 Dhammapada
85.
到达彼岸（涅槃）的人，
只有少数几个；
其他所有的人，
皆在此岸（生死轮回）来去徘徊。
Few among men are they who cross to the other shore (Nibbāna). All the others only run up and down the bank of this side.
86.
然而，依照善说之法实行的人，
能够到达彼岸，
越渡了极难越渡的死界。
（注：死界是指生死轮回， 亦即娑婆世界）
But those who practise according to the well-expounded Dhamma will reach the other shore (Nibbāna),having passed the realm of passions, very difficult as it is to cross.
The Story of Dhamma Listeners
While residing at the Jetavana monastery, the Buddha uttered Verses (85) and (86) of this book, with reference to a congregation of people who had come to listen to a religious discourse in Sāvatthi.
On one occasion, a group of people from Sāvatthi made special offerings to the bhikkhus collectively and they arranged for some bhikkhus to deliver discourses throughout the night, in their locality.
Many in the audience could not sit up the whole night and they returned to their homes early; some sat through the night, but most of the time they were drowsy and half-asleep. There were only a few who listened attentively to the discourses.
At dawn, when the bhikkhus told the Buddha about what happened the previous night, he replied, "Most people are attached to this world; only a very few reach the other shore (Nibbana)."
The Buddha then reminded the bhikkhus to be vigilant and mindful for those who practice diligently and conscientiously according to the well-expounded Dhamma they will certainly be able to remove their mental impurities and realise Nibbana - the supreme bliss.
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法句经 Dhammapada
87-88
离家后走向无家的智者，
应舍弃黑暗而培育光明。
他应乐于独处、无着与涅槃，
这是凡夫俗子难以享受的。
他亦应舍弃欲乐，
不执着于任何事物，
清净自己心中的一切污秽。
The man of wisdom, leaving the home of craving and having Nibbana as his goal, should give up dark, evil ways and cultivate pure, good ones. He should seek great delight in solitude, detachment and Nibbana, which an ordinary man finds so difficult to enjoy. He should also give up sensual pleasures, and clinging to nothing, should cleanse himself of all impurities of the mind.
89.
心已圆满地培育了七觉支，
以及舍弃了一切贪欲的人，
乐于自己已舍弃了执着。
此人已根除了一切烦恼，
拥有阿罗汉道智明亮之光，
在此界已证得了涅槃。
（注：此界是指五蕴）
Those, with mind well-developed in the seven Factors of Enlightenment, having rid themselves of all craving, rejoice in their abandonment of attachment. Such men, with all moral intoxicants eradicated, and powerful (with the light of Arahantship), have realized Nibbana even in this world.
From darkness to brightness
A group of bhikkhus after observing their vassa in Kosala came to pay homage to the Buddha and to get advice on meditation. The Buddha advised them to give up sensual pleasure and worldly attachment with would pave the way to attain Nibbāna.
Seven factors of Enlightenment:
Mindfulness
Faith
Investigation of the Dhamma
Energy
Joy
Calm
Concentration
Equanimity
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法句经 Dhammapada
90.
旅程已尽，解脱了苦及一切，
已消灭了一切束缚的人，不再苦恼。
For him who has completed the journey, for him who is sorrowless, for him who from everything is wholly free, for him who has destroyed all Ties, the fever (of passion) exists not.
The Buddha and his physician
Devadatta, on one occasion, tried to kill the Buddha by pushing a big rock from the peak of Gijjhakuta mountain (Vulture's Peak). The rock struck a ledge on the side of the mountain and a splinter struck the big toe of the Buddha. The Buddha was taken to the mango-grove monastery of Jīvaka. There, Jīvaka, the renowned physician, attended on the Buddha; he put some medicine on the toe of the Buddha and bandaged it. Jīvaka then left to see another patient in town, but promised to return and remove the bandage in the evening. When Jīvaka returned that night, the city-gates were already closed and he could not come to see the Buddha that night. He was very upset because if the bandage was not removed in time, the whole body would be affected and the Buddha would be very ill.
The Buddha knew that Jīvaka would not be able to attend to him so He asked Thera Ānanda to remove the bandage from his big toe and found that the wound was completely healed. Jīvaka came to the monastery early next morning and asked the Buddha whether he felt great pain and distress the previous night. The Buddha replied, "Jīvaka! Ever since I attained Enlightenment, I had the ability to stop pain and distress at any time whenever I needed to do so. Then the Buddha explained the nature of of the mind of an Enlightened One.
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法句经 Dhammapada
有正念的人勤于修行，
不乐于家（即欲乐的生活）；
如同天鹅舍弃泥沼，
他们舍弃一切住家生活（即一切贪欲）。
The mindful ones exert themselves. They are not attached to any home; like swans that abandon the lake, they abandon all home life.
An arahant has no attachment
The Buddha once spent the vassa at Rājagaha with a number of bhikkhus. About two weeks before the end of the vassa, the Buddha informed the bhikkhus that they would soon be leaving Rājagaha and told them to prepare for departure. Some bhikkhus stitched and dyed new robes, some washed the old robes. When some bhikkhus saw Mahā Kassapa washing his robes, they speculated, "There are so many people inside and outside Rājagaha who love and respect Thera Mahā Kassapa and are constantly looking to all his needs; is it possible that the Thera would leave his lay devotees here and follow the Buddha elsewhere?"
At the end of fifteen days, on the eve of his departure, the Buddha thought that there might be some occasions like alms-food offering ceremonies, initiation of novices, funerals, etc., and so it would not be proper for all the bhikkhus to leave. So he decided that some bhikkhus should remain at the Veluvana monastery and that the most suitable person would be Thera Mahā Kassapa. Consequently, Thera Mahā Kassapa remained in Rājagaha with some junior bhikkhus.
Then the other bhikkhus said scornfully, "Mahā Kassapa has not accompanied the Buddha, just as we have predicted!" The Buddha heard their remark and said to them,"Bhikkhus! Do you wish to say that my son Kassapa is attached to his lay disciples of Rājagaha and to the things they offer him? You are very much mistaken. My son Kassapa remains here under my instruction; he is not attached to anything here."
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法句经 Dhammapada
他们不储藏，饮食时适当地省察。
他们的目标是空与无相的解脱。
他们的去处无法追寻，
如同鸟在天空中所经之路（无迹）。
（注：不储藏是指不再造业或不储藏四资具。
省察是指以三遍知省察。
空、无相与解脱皆是指涅槃。）
Arahants have no accumulation; when taking food they reflect well over it. They have as their object Deliverance, which is void and sign-less. Their destination, like the course of birds in the air, cannot be traced.
The monk who stored rice
Thera Bellaṭṭhi Sīsa, after going on an alms-round in the village, stopped on the way and took his food there. After the meal, he continued his round of alms for more food. When he had collected enough food he returned to the monastery, dried up the rice and hoarded it. Thus, there was no need for him to go on an alms-round every day. Every few days, whenever he arose from jhāna concentration he would eat the dried rice he has stored up, after soaking it in water. Other bhikkhus thought ill of the Thera on this account, and reported to the Buddha about his hoarding of rice. The Buddha saw how the Thera’s action, if imitated by others, could lead to abuse and discouraged bhikkhus from hoarding food since then. He advised them that they should try to maintain the simplicity and purity of a monk’s life by not having any kind of possession.
As for Thera Bellaṭṭhi Sīsa, since he stored up rice before the ruling on hoarding was made and because he did it not out of greed for food, but only to save time for meditation practice, the Buddha declared that the Thera was quite innocent and that he was not to be blamed.
The Buddha also explained that Arahants do not hoard anything and when taking food they reflect well over it.
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法句经 Dhammapada
93.
他已解脱烦恼，不执着于饮食。
他的目标是空与无相的解脱。
他的行道无法追寻，
如同鸟在天空中所经之路。
He whose corruption are destroyed, he who is not attached to food, he who has Deliverance, which is void and signless, as his object - his path, like that of birds in the air, cannot be traced.
The Story of Thera Anuruddha
While residing at the Jetavana monastery, the Buddha uttered Verse (93) of this book, with reference to Thera Anuruddha.
Thera Anuruddha was one day looking for some discarded pieces of cloth in a rubbish heap to make into a robe as his old robe was getting soiled and torn. Jālini, his wife of a previous existence, who was now in a deva world, saw him. Knowing that he was looking for some cloth, she took three pieces of good deva material and put them in the rubbish heap, making them barely visible. The thera found the pieces of cloth and took them to the monastery. While he was making the robe, the Buddha arrived with his Chief Disciples and senior disciples and they also helped stitch the robe.
Meanwhile, Jālini, assuming the form of a young lady, came to the village and learnt about the arrival of the Buddha and his disciples and also how they were helping Thera Anuruddha. She urged the villagers to send good delicious food to the monastery and consequently there was more than enough for all. Other bhikkhus, seeing so much surplus, put the blame on the thera and said, "Thera Anuruddha should have asked his relatives and lay disciples to send just enough food; may be, he just wanted to show off that he had so many devotees." To those bhikkhus, the Buddha said, "Bhikkhus, do not think my son Anuruddha has asked his relatives and lay disciples to send rice gruel and other foods. My son the thera did not ask for anything; arahants do not talk about such things like food and clothing. The excessive amount of food brought to the monastery this morning was due to the promptings of a celestial being."
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法句经 Dhammapada
他诸根平静，如同被马车夫驯服的马，
他已脱离我慢及诸烦恼，
这平稳的人受到天神喜爱。
（注：平稳的人是指不受世间的起落动摇之人）
He whose senses are subdued, like steeds well-trained by a charioteer, he whose pride is destroyed and is free from corruptions, - such a steadfast one even the gods hold dear.
The Story of Thera Mahā Kaccāyana.
On a full moon day, which was also the end of the vassa, Sakka with a large company of devas came to pay homage to the Buddha, who was then in residence at Pubbārāma, the monastery built by Visākhā. At that time, the Buddha was being attended upon by the Chief Disciples and all the senior bhikkhus. Thera Mahā Kaccāyana, who spent the vassa in Avanti, had not yet arrived, and a seat was kept vacant for him. Sakka paid homage to the Buddha with flowers, incense and perfumes. On seeing a vacant seat he declared how he wished that Thera Mahā Kaccāyana would come so that he could pay obeisance to him also. At that instant Mahā Kaccāyana arrived; Sakka was very pleased and eagerly paid obeisance to him witvh flowers, incense and perfumes.
The bhikkhus were awed by Sakka paying obeisance to Mahā Kaccāyana, but some bhikkhus thought that Sakka was being partial to Mahā Kaccāyana. To them, the Buddha said, "One who is restrained in his senses is loved by both men and devas."
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法句经 Dhammapada 95
95.
阿罗汉如大地般坚忍，
不会受到刺激而生气；
他有如门柱般稳固，
不受生命中的起落所动摇；
他有如无淤泥的水池般安宁清净。
这样的人是不会再有轮回的了。
Like the earth, the Arahant is patient and when provoked does not respond in anger. He is comparable to an Indakhila. He is serene and pure like a lake free from mud. For 法句经
Dhammapada 95
95.
阿罗汉如大地般坚忍，
不会受到刺激而生气；
他有如门柱般稳固，
不受生命中的起落所动摇；
他有如无淤泥的水池般安宁清净。
这样的人是不会再有轮回的了。
Like the earth, the Arahant is patient and when provoked does not respond in anger. He is comparable to an Indakhila. He is serene and pure like a lake free from mud. For such a balanced one there will be no more rebirth.
The monk who accused Venerable Sāriputta
It was the end of the vassa; and Thera Sāriputta was about to set out on a journey with some followers. A young bhikkhu, who bore some grudge against the thera Sāriputta, approached the Buddha and falsely reported that Thera Sāriputta had abused him and beaten him. The Buddha therefore sent for the thera and questioned him, and Thera Sāriputta replied as follows: "Venerable Sir! How could a bhikkhu, who steadfastly keeps his mind on the body, set out on a journey without apologizing, after doing wrong to a fellow bhikkhu? I am like the earth, which feels no pleasure when flowers are cast on it, nor resentment when rubbish and excreta are piled upon it. I am also like the door-mat, the beggar, the bull with broken horns; I also feel abhorrence for the impurity of the body and am no longer attached to it."
When Thera Sāriputta spoke thus, the young bhikkhu felt very much distressed and wept bitterly, and admitted that he had lied about the Chief Disciple Sāriputta. Then the Buddha advised Thera Sāriputta to accept the apology of the young bhikkhu, lest a heavy punishment should fall on him and get his head crushed. The young bhikkhu then admitted that he had done wrong and respectfully asked for pardon. Thera Sāriputta pardoned the young bhikkhu and also asked to be forgiven if he also had done any wrong.
All those present talked in praise of Thera Sāriputta, and the Buddha said,"Bhikkhus, a bhikkhu like Sāriputta has no anger or ill will in him. Like the earth and the door-post, he is patient, tolerant, and firm; like the lake free from mud, he is serene and pure."
Indakhila = A threshold, a strong post before a city gate a balanced one there will be no more rebirth.
The monk who accused Venerable Sāriputta
It was the end of the vassa; and Thera Sāriputta was about to set out on a journey with some followers. A young bhikkhu, who bore some grudge against the thera Sāriputta, approached the Buddha and falsely reported that Thera Sāriputta had abused him and beaten him. The Buddha therefore sent for the thera and questioned him, and Thera Sāriputta replied as follows: "Venerable Sir! How could a bhikkhu, who steadfastly keeps his mind on the body, set out on a journey without apologizing, after doing wrong to a fellow bhikkhu? I am like the earth, which feels no pleasure when flowers are cast on it, nor resentment when rubbish and excreta are piled upon it. I am also like the door-mat, the beggar, the bull with broken horns; I also feel abhorrence for the impurity of the body and am no longer attached to it."
When Thera Sāriputta spoke thus, the young bhikkhu felt very much distressed and wept bitterly, and admitted that he had lied about the Chief Disciple Sāriputta. Then the Buddha advised Thera Sāriputta to accept the apology of the young bhikkhu, lest a heavy punishment should fall on him and get his head crushed. The young bhikkhu then admitted that he had done wrong and respectfully asked for pardon. Thera Sāriputta pardoned the young bhikkhu and also asked to be forgiven if he also had done any wrong.
All those present talked in praise of Thera Sāriputta, and the Buddha said,"Bhikkhus, a bhikkhu like Sāriputta has no anger or ill will in him. Like the earth and the door-post, he is patient, tolerant, and firm; like the lake free from mud, he is serene and pure."
Indakhila = A threshold, a strong post before a city gate
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法句经 Dhammapada 96
96.
完全解脱、寂静与平稳者，
他意平静、语平静、身亦平静。
Calm is his mind, calm is his speech, calm is his action, who, rightly knowing, is wholly freed, perfectly peaceful, and is unshaken by the ups and downs of life.
The loss of an eye
Once, a seven year old boy was made a samanera at the request of his father. Before his head was shaved the boy was given a subject of meditation. While he was being shaved, the boy had his mind fixed steadfastly on the object of meditation. As a result, he attained arahantship as soon as they finished shaving his head.
After some time, Thera Tissa, accompanied by the samanera, set out for Savatthi to pay homage to the Buddha. On the way, they spent one night in a village monastery. The thera fell asleep, but the young samanera sat up the whole night beside the bed of the old thera. Early in the morning, the old thera thought it was time to wake up the young samanera. So he roused up the samanera with a palm-leaf fan, and accidentally hit the eye of the samanera with the handle of the fan and damaged the eye. The samanera covered that eye with one hand and went about doing his duties of getting water for the thera to wash his face and clean his mouth, sweeping the floor of the monastery, etc. When the young samanera offered water with one hand to the thera, the thera chided him, and said that he should offer things with both hands. Only then, did the thera learn how the samanera lost his eye. At that instant, he realized that he had wronged a truly noble person. Feeling very sorry and humiliated, he made an apology to the samanera. But the samanera said that it was not the fault of the thera, nor his own fault, but that it was only the result of kamma. He urged Tissa not to feel sad about it but the thera could not get over the unfortunate incident.
Then they continued their journey to Sāvatthi and arrived at the Jetavana monastery where the Buddha was in residence. The thera then told the Buddha that the young samanera who came along with him was the most noble person he had ever met, and related all that had happened on their way.
The Buddha listened to him, and replied,"My son, an arahant does not get angry with anyone, he is restrained in his senses and is perfectly calm and serene."
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法句经 Dhammapada 97
97.
他不盲信，已证悟无为（涅槃），
断除了生死轮回的束缚，不再造善恶业，
舍弃了一切渴爱，他的确是至上者（阿罗汉）。
The man who is not credulous, who understands the Uncreate (Nibbāna), who has cut off the links, who has put an end to occasion (of good and evil), who has eschewed all desires, he indeed, is a supreme man.
Faith alone cannot make one realise Nibbāna
Thirty bhikkhus from a village had arrived at the Jetavana monastery to pay homage to the Buddha. The Buddha knew that the time was ripe for those bhikkhus to attain arahatship. So, he sent for Sāriputta, and in the presence of those bhikkhus, he asked, "My son Sāriputta, do you accept the fact that by meditating on the senses one could realize Nibbana ?" Sāriputta answered, "Venerable Sir, in the matter of the realization of Nibbana by meditating on the senses, it is not that I accept it because I have faith in you; it is only those who have not personally realized it, that accept the fact from others." Sāriputta's answer was not properly understood by the bhikkhus; they thought, "Sāriputta has not given up wrong views yet; even now, he has no faith in the Buddha."
Then the Buddha explained to them the true meaning of Sāriputta's answer. "Bhikkhus, Sariputta's answer is simply this; he accepts the fact that Nibbana is realized by means of meditation on the senses, but his acceptance is due to his own personal realization and not merely because I have said it or somebody else has said it. Sāriputta has faith in me; he also has faith in the consequences of good and bad deeds."
At the end of the discourse, all those bhikkhus attained arahantship.
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法句经 Dhammapada 98
98.
在村子或森林里，
在山谷中或山上，
无论阿罗汉住在何处，
其地都令人感到愉悦。
Whether in village or in forest, in valley or on hill, wherever Arahants dwell, delightful, indeed, is that spot.
Revata was the youngest brother of the Chief Disciple, Sāriputta. He was the only one of the brothers and sisters of Sāriputta who had not left home for the homeless life. His parents were very anxious to get him married according to the custom prevailing in India at the time. Revata was very young when his parents arranged a marriage for him to a young girl. At the wedding reception, he met an old lady who was one hundred and twenty years old, and he realized that all beings are subject to ageing and decay. With this realisation, he decided to join the Order of bhikkhus like his eldest brother, Sāriputta.
So, he ran away from the house and went straight to a monastery, where there were thirty bhikkhus. Thera Sāriputta had earlier requested those bhikkhus to admit his brother as a samanera should he come to them. Accordingly, he was made a samanera and Thera Sāriputta was informed about it.
Samanera Revata took a subject of meditation from those bhikkhus and left for an acacia forest, far away from the monastery. At the end of the vassa, the samanera attained arahantship. Thera Sāriputta then asked permission from the Buddha to visit his brother, but the Buddha replied that he himself would go there. So the Buddha accompanied by Thera Sāriputta, Thera Sīvali and many other bhikkhus set out to visit Samanera Revata.
The journey was long, the road was rough and the area was uninhabited by people; but the devas looked to all the needs of the Buddha and the bhikkhus on the way. At an interval of every yojana, a monastery and food were provided, and they travelled at the rate of a yojana a day. Revata, learning about the visit of the Buddha, also made arrangements to welcome him. By supernormal power he created a special monastery for the Buddha and also suitable dwellings for the other bhikkhus, and made them comfortable throughout their stay there.
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法句经 Dhammapada 99
森林是令人感到愉悦之地，
然而凡夫俗子却不喜爱它；
只有无欲之人才会喜爱森林，
因为他们不追求欲乐。
A courtesan tempts a monk
A bhikkhu, after taking a subject of meditation from the Buddha, was practising meditation in an old garden. A woman of doubtful character came into the garden and there she saw the monk sitting cross-legged. Looking this way and that, and seeing no one else about, she said to herself, ‘Here is a man: I will throw his thoughts into confusion.’ So standing in front of the monk, she took down her undergarment several times and put it on again, unloosened her hair and bound it up again, and clapped her hands and laughed. The monk became excited; his whole body, in fact, was suffused with excitement. ‘What does this mean?’ thought he
The Buddha considered within himself, ‘A monk obtained a subject of meditation from me and went forth to perform his meditations. How is he getting on?’ Seeing that woman, and observing her evil conduct, and perceiving that her evil conduct was upsetting the monk, still remaining seated in his monastery, he spoke as follows, "My son, there is no delight where those abide who seek after their lusts. But where those abide who are free from passion, that place is full of delight.’ So saying, he sent forth a radiant image of himself, and instructed the monk in the Dhamma. where worldlings seek sensual pleasures is not the place for bhikkhus; bhikkhus should take delight in forests where worldlings find no pleasure." The monk attained Sainthood.
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法句经 Dhammapada 100.
一句有意义及听后心得平静的话，
好过千句无意义、与证悟涅槃无关的话。
Better than a thousand utterances, comprising useless words, is one single beneficial utterance by hearing which one is calmed
Tambadathika served the king as an executioner of thieves for fifty-five years; he had just retired from that post. One day, after preparing rice gruel at his house, he went to the river for a bath; he had intended to take the specially prepared rice gruel on his return. As he was about to take the rice gruel,
Thera Sariputta, who had just arisen from sustained absorption in Concentration (jhana samapatti), stood at his door for alms-food. Seeing the thera, Tambadathika thought to himself, "Throughout my life, I have been executing thieves; now I should offer this food to the thera." So, he invited Thera Sariputta to come in and respectfully offered the rice gruel.
After the meal, the thera taught him the Dhamma, but Tambadathika could not pay attention, because he was so agitated as he recollected his past life as an executioner. When the thera knew this, he decided to ask Tambadathika tactfully whether he killed the thieves because he wished to kill them or because he was ordered to do so. Tambadathika answered that he was ordered to kill them by the king and that he had no wish to kill. Then the thera asked, "If that is so, would you be guilty or not ?"
Tambadathika then concluded that, as he was not responsible for the evil deeds, he was not guilty. He, therefore, calmed down, and requested the thera to continue his exposition. As he listened to the Dhamma with proper attention, he came very close to attaining Sotapatti Magga, and reached as far as anuloma nana.* After the discourse, Tambadathika accompanied Thera Sariputta for some distance and then returned home. On his way home a cow (actually a demon in the guise of a cow) gored him to death.
When the Buddha came to the congregation of the bhikkhus in the evening, they informed him about the death of Tambadathika. When asked where Tambadathika was reborn, the Buddha told them that although Tambadathika had committed evil deeds throughout his life, because he comprehended the Dhamma after hearing it from Thera Sariputta and had already attained anuloma nana before he died, he was reborn in the Tusita deva world. The bhikkhus wondered how such an evil-doer could have such great benefit after listening to the Dhamma just once. To them the Buddha said that the length of a discourse is of no consequence, for one single word of sense can produce much benefit.
Then the Buddha spoke in verse as follows:
Verse 100:
Better than a thousand words that are senseless and unconnected with the realization of Nibbana, is a single word of sense, if on hearing it one is calmed.
*anuloma nana: Vipassana Insight which causes the namarupa process of the yogi to become fully adapted for Magga Insight.
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法句经 : 第一 ：双品
Dhammapada :
Chapter 1: The Pairs
9
未脱离烦恼之污染，
不自制与不真实的人，
却身披橘色袈裟，
那是他所不配的。
He who are not free from taints of the moral defilement and yet dons the yellow robes, who lacks restraint in him senses and (speaks not the) truth is unworthy of the yellow robes.
10
已弃除烦恼之污染， 戒行具足，
具备自制与真实的人，
真正配得上身披袈裟。
He who has discarded all moral defilement, who is established in moral precepts, is endowed with restraint and (speaks the) truth is, indeed, worthy of the yellow robes.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered verse (9) and (10) of this book, with reference to Devadatta.
Once the two Chief Disciples, the Venerable Mahā Sāriputta and Mahā Moggallāna, went from Sāvatthi to Rājagaha. There, the people of Rājagaha invited them, with their one thousand followers to a morning meal. On that occasion someone handed over a piece of cloth, worth one hundred thousand, to the organizers of the alms ceremony. He instructed them to dispose of it and use the proceeds for the ceremony should there be any shortage of funds, or if there were no such shortage, to offer it to anyone of the bhikkhus they thought fit. It so happened that there was no shortage of anything and the cloth was to be offered to one of the theras. Since the two Chief Disciples visited only occasionally, the cloth was to offer to Devadatta, who was permanent resident of Rājagaha.
Devadatta promptly made the cloth into robes and move about pompously, wearing them. Then, a certain bhikkhu from Rājagaha came to Sāvatthi to pay homage to the Buddha, and told him about Devadatta and the robe, made out of cloth worth one hundred thousand. The Buddha then said that it was not the first time that Devadatta was wearing robes that he did not deserve. The Buddha then related the following story.
Devadatta was an elephant hunter on one of his previous existences. At that time, in a certain forest, there lived a large number of elephants. One day, the hunter noticed that elephant knelt down to the Pacceka Buddhas on seeing them. Having observed that, the hunter stole an upper part of a yellow robe and covered him body and hand with it. Then, holding a spear in his hand, he waited for the elephants on their usual route. The elephants came, and taking him for a Pacceka Buddha fell down on their knees to pay obeisance. They easily fell a prey to the hunter and in this way, he killed many of the elephants.
The Boddhisatta (the Buddha-to-be) was then the leader of the herd. Noticing the dwindling number of followers, he decided to investigate and followed his herd. He was alert, and was therefore able to evade the spear. He caught hold of the hunter in his trunk and was about to dash him against the ground, when he saw the yellow robes. Seeing the yellow robes, he desisted and spared the life of the hunter. The hunter was rebuked for trying to kill under the cover of the yellow robes and for committing such an act of depravity. The hunter clearly did not deserve to put on the yellow robes.
Then the Buddha spoke in verse as followed:
He who is not free from taints of the moral defilement and yet dons the yellow robes, who lacks restraint in him senses and (speaks not the) truth is unworthy of the yellow robes.
He who has discarded all moral defilement, who is established in moral precepts, is endowed with restraint and (speaks the) truth is, indeed, worthy of the yellow robes.
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法 句 经
11
把不真实的视为真实 ，
把真实的视为不真实 。
持此邪思惟的人 ，
不可能觉悟真实法 。
Verse 11
They take untruth for truth; they take truth for untruth, such persons can never arrive at the truth, for they hold wrong view.
12
视真实的为真实 ，
视不真实的为不真实 。
持此正思惟的人 ，
得以觉悟真实法 。
Verse 12
They take truth as truth; they take untruth for untruth, such persons arrive at the truth, for they hold right views.
While residing at the Veļuvana, the Bamboo Grove monastery in Rājagaha, the Buddha uttered Verse (11) and (12) of this book, with reference to Saňjaya, a former teacher of the Chief Disciples, the Venerable Sāriputta and the Venerable Moggallāna (formerly Upatissa and Kolita).
Upatissa and Kolita were two youths from Upatissa and Kolita, two villages near Rājagaha. While looking at a show they realized the insubstantiality of things and they decided to search for the way to liberation. First, they approached Saňjaya, the wandering ascetic at Rājagaha, but they were not satisfied with his teachings. So they went all over Jambudīpa and came back to their native place, after searching for, but not finding the true Dhamma. At this point they came to an understanding that one who found the true Dhamma should inform the other.
One day, Upatissa came across Thera Assaji and learn for him the substance of the Dhamma. The Thera uttered the verse beginning with “Ye dhammā hetuppabhavā”, meaning “those phenomena which proceed from a cause”. Listening to the verse, Upatissa became established in the Sotāpatti Magga and Phala. Then, as promised, he went to his friend Kolita, explained to him that he, Upatissa, had attained the state of Deathlessness and repeated the verse to his friend, Kolita, who also become established in the Sotāpatti Fruition at the end of the verse. They both remembered their former teacher and so went to Saňjaya and said to him, “We have found one who could point out the Path to Deathlessness: the Buddha has appeared in the world, the Dhamma has appeared; the Sangha has appeared. Come let us go to the Teacher. “They had hoped that their former teacher would go along with them to the Buddha and by listening to the discourses he, too, would come to realize Magga and Phala. But out of pride, Saňjaya refused.
So Upatissa and Kolita, with two hundred and fifty followers, went to the Buddha at Veļuvana. There, they were initiated and admitted into the Order as bhikkhus. Upatissa as son of Rūpasārī became known as Thera Sāriputta; Kolita as son of Moggalī become known as Thera Mahā Moggallāna. On the seventh day after the initiation Mahā Moggallāna attained arahantship whereas Thera Sāriputta achieved the same a fortnight after initiation. On that day, the Buddha made them his two Chief Disciples (Agga-Sāvaka).
The two Chief Disciples then related to the Buddha how they went to the Giragga festival, the meeting with Thera Assaji and their attainment of Sotāpatti Fruition. They also told the Buddha about their teacher Saňjaya, who refused to accompany them, Saňjaya had said,”Having been a teacher to so many pupils, for me to become his pupil would be like a jar turning into a drinking cup.
Besides, only few people are wise and the majority are foolish; let the wise go to the wise Gotama, the foolish would still come to me. Go your way, my pupils.”
Thus, as the Buddha pointed out, Saňjaya’s pride was preventing him from seeing truth as truth; he was seeing untruth as truth and would never arrive at the real truth.
Then the Buddha spoke in verse as follows:
Verse 11
They take untruth for truth; they take truth for untruth, such persons can never arrive at the truth, for they hold wrong view.
Verse 12
They take truth as truth; they take untruth for untruth, such persons arrive at the truth, for they hold right views.
At the end of the discourse, many people came to be established in Sotāpatti Fruition.
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法 句 经
Dhammapada
13
雨可以渗透屋顶粗陋的房子 ，
欲念亦可渗透尚未受到培育的心 。
Verse 13
Just as rain penetrates a badly-roofed house, so also, passion penetrates a mind not cultivated in Tranquility and Insight Development (samatha and vipasannā).
14
雨渗不透屋顶精良的房子 ，
欲念亦渗不透已受到良好培育的心 。
(注：培育是指修习止禅与观禅。)
Verse 14
Just as rain cannot penetrates a well-roofed house, so also, passion cannot penetrates a mind well cultivated in Tranquility and Insight Development.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered Verses (13) and (14) with reference to Thera Nanda, a cousin of the Buddha.
Once the Buddha was residing at the Veļuvana monastery in Rājagaha when his father King Suddhodana repeated sent messengers to the Buddha requesting him to visit the city of Kapilavatthu.
Accordingly, the Buddha made the journey in the company of twenty thousand arahants. On arrival at Kapilavatthu he related the Vessantara Jātaka to the assembly of his relatives. On the second day he entered the city, where by reciting the verse beginning with “Uttiṭṭhe Nappamejjeyya…” i.e. (One should arise and should not be unmindful…) he cause his father to be established in Sotāpatti Fruition. On arrival at the palace, the Buddha recited another verse beginning with “Dhammaṁ care sucaritam… “ (i.e. , One should practise the Dhamma..) and established the King in Sakadāgami Fruition (the second stage of Enlightenment). After the meal he narrated the Candakinnari Jataka, with reference to the virtues of Rāhula’s mother.
On the third day, there was the marriage ceremony of Prince Nanda, a cousin of the Buddha. The Buddha went there for alms and handed over the alms bowl to Prince Nanda. The Buddha then departed without taking back the bowl. So the Prince, holding the bowl, had to follow the Buddha. The bride, Princess Janapadakalyāṇi, seeing the Prince following the Buddha rushed forth and cried out to the prince to come back soon. At the monastery, the prince was admitted into the Order as a bhikkhu.
Later, the Buddha move into the monastery built by Anāthapiṇḍika, at Jetavana in Sāvatthi. While residing there Nanda was discontented and half-hearted and found little pleasure in the life of a bhikkhu. He wanted to return to the life of a householder because he kept on remembering the words of Princess Janapadakalyāṇi, imploring him to return soon.
Knowing this, the Buddha, by supernormal power, showed Nanda, the beautiful female devas of the Tāvatiṁsa world who were far prettier than Princess Janapadakalyāṇi. He promised to get them for Nanda, if the later strove hard in the practice of the Dhamma. The other bhikkhus ridicules Nanda by saying that he was like a hireling who practised the Dhamma for the sake of beautiful women., etc. Nanda felt very tormented and ashamed. So, in seclusion, he tried very hard in the practice of the Dhamma and eventually attained arahantship. As an arahant, his mind was totally released from all attachments, and the Buddha was also released from his promised to Nanda. All this had been foreseen by the Buddha right from the very beginning.
Other bhikkhus, earlier having known that Nanda was not happy was not happy in the life of a bhikkhu, again asked him how he was faring. When he answered that he had no more attachments to the life of a householder, they thought Nanda was not speaking the truth. So they informed the Buddha about the matter, at the same time expressing their doubts. The Buddha then explained to them that, previously, the nature of Nanda was like that of an ill-roofed house, but now, it had grown to be like a well-roofed one.
Then the Buddha spoke in verse as follows:
Verse 13
Just as rain penetrates a badly-roofed house, so also, passion penetrates a mind not cultivated in Tranquility and Insight Development (samatha and vipasannā).
Verse 14
Just as rain cannot penetrates a well-roofed house, so also, passion cannot penetrates a mind well cultivated in Tranquility and Insight Development.
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法 句 经
Dhammapada
15
这一世他感到悲哀 ，
来世他一样感到悲哀 ，
造恶者在今世与来世都感到悲哀 ，
当忆及自己污秽的行为时 ，
他感到悲哀与苦恼 。
Verse 15
Here he grieves, hereafter he grieves; the evil-doer grieves in both existences. He grieves and he suffers anguish when he sees the depravity of his own deeds.
While residing at the Veļuvana monastery in Rājagaha, the Buddha uttered verse (15) with reference to Cunda, the pork butcher.
Once, in a village not far away from the Veļuvana monastery, there live a very cruel and hard-hearted pork butcher, by the name of Cunda. Cunda was a pork-butcher for over fifty-five years; all this time he had not done a single meritorious deed. Before he died, he was in such great pain and agony that he was grunting and squealing and kept on moving about on his hands and knees like a pig for seven whole days. In fact, even before he died, he was suffering as if he were in hell. On the seventh day, the pork-butcher died and was reborn in Avīci hell. Thus, the evil-doer must always suffer for the evil deeds done by him; he suffers in this world as well as in the next.
In this connection, the Buddha spoke in verse as follows:
Verse 15
Here he grieves, hereafter he grieves; the evil-doer grieves in both existences. He grieves and he suffers anguish when he sees the depravity of his own deeds.
Avīci hell is the most fearful of all hells.
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法 句 经
Dhammapada
16
这一世他感到喜悦 ，
来世他一样感到喜悦 ，
行善者在今生与来世都感到喜悦 ，
当忆及自己清净的善业时 ，
他感到喜悦 ，非常的喜悦 。
Here he rejoices, hereafter he rejoices; one who perform meritorious deeds rejoices in both existences. He rejoices and greatly rejoice.s when he sees the purity of his own deeds.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered Verse (16) with reference to Dhammika, a lay disciple.
Once, there lived at Sāvatthi, a lay disciple by the name of Dhammika, who was virtuous and very fond of giving in charity. He generously offered food and other requisites to the bhikkhus regularly and also on special occasions. He was, in fact, the leader of five hundred virtuous lay disciples of the Buddha who lived in Sāvatthi. Dhammika had seven sons and seven daughters and all of them, like their father, were very virtuous and devoted to charity. When Dhammika was very ill and was on his death-bed he made the request to the Sangha to come to him and recite the sacred texts by his bedside. While the bhikkhus were reciting the Mahāsatipaṭṭhāna Sutta, six decorated chariots from six celestial worlds arrived to invite him to their respective worlds. Dhammika told them to wait for a while for fear of interrupting the recitation of the Sutta. The bhikkhus, thinking that they were being asked to stop, stopped and left the place.
A little while later, Dhammika told his children about the six decorated chariots waiting for him.
Then and there he decided to choose the chariot from Tusita heaven and asked one of his children to throw a garland on to it. Then he passed away and was reborn in Tusita heaven. Thus, the virtuous man rejoices in this world as well as in the next.
Then the Buddha spoke in verse as follows:
Verse 16
Here he rejoices, hereafter he rejoices; one who perform meritorious deeds rejoices in both existences. He rejoices and greatly rejoice.s when he sees the purity of his own deeds.
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法 句 经
17
这一世他受苦 ， 来世他一样受苦 ，
造恶者在今生与来世都受苦 。
想到「我造了恶业」时 ，他感到痛苦 。
再者 ，当投生至恶道时 ，
他会遭受更多的痛苦 。
Dhammapada Verse 17
Here he is tormented, hereafter he is tormented; the evil-doer is tormented in both existences. He is tormented, and he laments: “Evil have I done.”He is even more tormented when he is reborn in one of the lower worlds.
While residing at Jetavana monastery at Sāvatthi, the Buddha uttered Verse (17) with reference to Devadatta.
Devadatta was at one time residing with the Buddha in Kosambī. While staying there he realized the Buddha was receiving must respect and honour as well as offerings. He envied the Buddha and aspired to head the Order of the bhikkhus. One day, he approached the Buddha and on the ground that the Buddha was getting old, he suggested that the Order be entrusted to his care. The Buddha rejected his offer and rebuked him.
Devadatta felt aggrieved and vowed vengeance against the Buddha. Three times, he attempted to kill the Buddha: first , by employing some archers, secondly, by climbing up the Gijjhakūṭa hill and rolling down a big piece of rock on to the Buddha; and thirdly, by causing the elephant Nāļāgīri to attack the Buddha. The hired assassins returned after being established in Sotāpatti Fruition, without harming the Buddha. The big piece of rock rolled down by Devadatta just injured the big toe of the Buddha, and when the Nāļāgīri rushed at the Buddha, it was made docile by the Buddha. Thus
Devadatta failed to kill the Buddha. He tried to break up the Order of bhikkhus by taking away some newly admitted bhikkhus with him to Gayāsīsa; however, most of them were brought back by Thera Sāriputta and Thera Mahā Moggallāna.
Later Devadatta fell ill. He had been ill for nine months when he asked his pupils to take him to the Buddha, and subsequently made the trip to the Jetavana monastery. Hearing that Devadatta was coming, the Buddha told his disciples that Devadatta would never get the opportunity to see him.
When Devadatta and his party reached the the Jetavana monastery compound, Devadatta placed both his feet on the ground. Immediately, his feet sank into the earth and he was gradually swallowed up. Devadatta did not have the opportunity to see the Buddha because of the wicked deeds he had done to the Buddha. After his death, he was reborn in Avīci hell, a place of intense and continuous torment.
Then the Buddha spoke in verse as follows:
Verse17
Here he is tormented, hereafter he is tormented; the evil-doer is tormented in both existences. He is tormented, and he laments: “Evil have I done.”He is even more tormented when he is reborn in one of the lower worlds.
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法 句 经
18
这一世他快乐 ，来世他一样快乐 ，
行善者在今生与来世都快乐 。
想到「我造了善业」时 ，他感到欢喜 。
再者 ， 当投生至善趣时 ， 他更加快乐 。
Dhammapada verse 18
Here he is happy, hereafter he is happy; one who performs meritorious deeds is happy in both existences. Happily he exclaims: “I have done meritorious deeds.” he is happier still when he is reborn in a higher world.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered Verse (18) with reference to Sumanadevī, the youngest daughter of Anāthapiṇḍika.
In Sāvatthi, at the house of Anāthapiṇḍika and the house of Visākhā, two thousand bhikkhus were served with food daily. At the house of Visākhā, the offering of alms-food was supervised by her grand-daughter. At the house of Anāthapiṇḍika, the supervision was done, first by the eldest daughter, next by her second daughter and finally by Sumanadevī, the youngest daughter. The two elder sisters attained Sotāpatti Fruition by listening to the Dhamma, while serving food to the bhikkhus. Sumanadevī did even better and she attained to Sakādāgami Fruition.
Later, Sumanadevī fell ill and on her death-bed she asked for her father. Her father came, and she addressed her father as “younger brother” and passed away soon after. Her form of address kept her father wondering and made him uneasy and depressed, thinking that his daughter was delirious and not in her right sense at the time of death. So, he approached the Buddha and reported to him about his daughter, Sumanadevī. Then the Buddha told the noble rich man that his daughter was in the right sense and fully self-possessed at the time of her passing away. The Buddha also explained that Sumanadevī had addressed her father as “younger brother” because her attainment of Magga and Phala was higher than that of her father’s. She was a Sakādāgami whereas her father was only a Sotāpanna. Anāthapiṇḍika was also told that Sumanadevī was reborn in the Tusita deva world.
Then the Buddha spoke in verse as follows:
Verse 18
Here he is happy, hereafter he is happy; one who performs meritorious deeds is happy in both existences. Happily he exclaims: “I have done meritorious deeds.” he is happier still when he is reborn in a higher world.
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法 句 经
19
即使他背诵了许多经典 ，
然而并不依法实行 ，
这怠惰的人有如牧童在数别人的牛 ，
没得分享沙门生活的利益 。
Verse 19
Though he recited much the Sacred Texts, but is negligent and does not practise according to the Dhamma, is like a cowherd who courts the cattle of others, he has no share in the benefits of the life of a bhikkhu.
20
即使他只背诵了少许经典 ，
然而真正依法实行 ，舍弃贪瞋痴 ，
如实知见后得以令心解脱 ，
不再执着于今生与来世 ，
他得以分享沙门生活的利益 。
（注：沙门生活的利益是指道果。）
Verse 20
Though he recites only a little of the Sacred Texts, but practise according to the Dhamma, eradicating passion, ill will and ignorance, clearly comprehending the Dhamma, with his mind freed from moral defilement and no longer clinging to this world or to the next, he shares the benefits of the life of a bhikkhu.
While residing at the Jetavana monastery, the Buddha uttered Verses (19) and (20) with reference to two bhikkhus who were friends.
Once there were two friends of noble family, two bhikkhus from Sāvatthi. One of them learned the Dhamma and was very proficient in reciting and preaching the sacred texts. He taught five hundred bhikkhus and became the instructor of eighteen groups of bhikkhus. The other bhikkhu striving diligently and ardently in the course of meditation and attained arahantship together.
On one occasion, when the learned bhikkhu came to pay homage to the Buddha, at the Jetavana monastery, the two bhikkhus met. The master of the Dhamma did not realize that the other had already become an arahant. He looked down on the other, thinking that this old bhikkhu knew very little of the sacred texts. So he thought of putting question to the other, and thus embarrass him. The Buddha knew about his unkind intention and he also knew that as a result of giving trouble to such a noble disciple of his, the learned bhikkhu would be reborn in a lower world.
So, out of compassion, the Buddha visited the two bhikkhus to prevent the scholar from questioning the other bhikkhu. The Buddha himself did the questioning. He put questions on the jhānas and maggas to the scholar; but he could not answer them because he had not practised what he had taught. The older bhikkhu, having practised in accordance with the Dhamma and having attained arahantship, could answer all the questions. The Buddha praised the one who practised in accordance with the Dhamma, but not a single word of praise was spoken for the learned scholar. The resident disciples could not understand why the Buddha had words of praise for the old bhikkhu and not for their learned teacher. So the Buddha explained the matter to them. The scholar who knows a great deal but does not practise in accordance with the Dhamma is like a cowherd, who looks after cows for wages. The scholar only enjoys the services rendered to him by this pupils but not the benefits of Magga-phala.
While the older bhikkhu who practised in accordance with the Dhamma is like the owner of the cows, who enjoys the five kinds of produce of the cows (milk, cream, butter, buttermilk and ghee). Though he knows little and recites only a little of the sacred texts, having clearly comprehended the essence of the Dhamma he practised diligently and strenuously. He has eradicated passion, ill will and ignorance. His mind being totally freed from moral defilement and from all attachments to this world.
Then the Buddha spoke in verse as follows:
Verse 19
Though he recited much the Sacred Texts, but is negligent and does not practise according to the Dhamma, is like a cowherd who courts the cattle of others, he has no share in the benefits of the life of a bhikkhu.
Verse 20
Though he recites only a little of the Sacred Texts, but practise according to the Dhamma, eradicating passion, ill will and ignorance, clearly comprehending the Dhamma, with his mind freed from moral defilement and no longer clinging to this world or to the next, he shares the benefits of the life of a bhikkhu.
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法 句 经
21
不放逸是不死道 ，放逸是死路 ；
不放逸者不死 ，放逸者有如早已死去 。
Verse 21
Heedfulness is the path to the Deathless (Nibbana). Heedlessness is the path to Death. The heedful do not die. The heedless are as if dead already .
22
明了这道理 ，不放逸的智者乐于精进 ﹑乐于圣界 。
Verse 22
Clearly understanding this excellence of Heedfulness, the wise exult therein and enjoy the resort of the Noble Ones.
23
他持续地修禅（止观），持恒者得以体验解脱：至上的涅槃 。（注：念有三种，即：与善心﹑果报心﹑唯作心相应的念，但绝不会有与不善心相应的念。不放逸即是指与善心相应的念心所。）
Verse 23
The wise ones, ever meditative and steadfastly persevering, alone experience Nibbana, the incomparable freedom from bondage.
While residing at the Ghosita monastery near Kosambī, the Buddha uttered Verse 21 - 23 with reference to Sāmāvatī, one of the chief queens of Udena, King of Kosambī.
Sāmāvatī had five hundred maid-of-honour staying with her at the palace; she also had a maidservant call Khujjuttarā. The maid had to buy flowers for Sāmāvatī from the florist Sumana everyday. On one occasion, Khujjuttarā had the opportunity to listen to a religious discourse delivered by the Buddha, while at the home of Sumana and she attained Sotāpatti Fruition. She repeated the discourse of the Buddha to Sāmāvatī and the five hundreds maid-of-honour, and they also attain Sotāpatti Fruition. From that day, Khujjuttarā did not have to do any menial work, but took the place of mother and teacher to Sāmāvatī. She listened to the discourse of the Buddha and repeated them to Sāmāvatī and her maids. In course of time, Khujjuttarā master the Dhamma.
Sāmāvatī and her maids wished very much to see the Buddha and pay obeisance to him; but they were afraid the King might be displeased with them. So, making holes in the walls of their palace, they looked through them and paid obeisance to the Buddha everyday as he was going to the houses of three rich mean, namely, Ghosaka, Kukkuṭa and Pāvāriya.
At that time, King Udena had also another chief queen by the name of Māgandiyā. She was the daughter of Māgandiyā, a Brahmin. The Brahmin seeing the Buddha one day thought the Buddha was the only person who was worthy of his very beautiful daughter. So, he hurried went off to fetch his wife and daughter and offered to give his daughter in marriage to the Buddha. Turning down his offer, the Buddha said, “Even after seeing Tanhā, Arati and Ragā, the daughters of Māra, I felt no desire in me for sensual pleasures. After all, what is this which is full of urine and filth, which I don’t like to touch even with my foot.”
The Buddha knew from the beginning that the Brahmin and his wife were destined to attain Anāgāmi Fruition that very day, hence his reply to the Brahmin in the above manner. On hearing those words of the Buddha, both the Brahmin and his wife attained Anāgāmi Magga and Phala. They entrusted their daughter to the care of her uncle and themselves joined the Order. Eventually, they attained arahantship. However, the daughter Māgandiyā became very bitter and sore and she vowed to take revenge if and when an opportunity arose.
Later, her uncle presented Māgandiyā to King Udena and she became one of his chief queens. Māgandiyā came to learn about the arrival of the Buddha in Kosambī and about how Sāmāvatī and her maids paid her obeisance to him through holes in the walls of their living quarters. So, she planned to take her revenge on the Buddha and to harm Sāmāvatī and her maids who were ardent devotees of the Buddha. Māgandiyā told the king that Sāmāvatī and the maids had made holes in the walls of their living quarters and they had outside contacts and were disloyal to the king. King Udena saw the holes in the walls, but when the truth was told he did not get angry.
But Māgandiyā kept on trying to make the king believe that Sāmāvatī was not loyal to him and was trying to kill him. On one occasion, knowing that the king would be visiting Sāmāvatī within the next few days and that he would be taking along his lute with him, Māgandiyā inserted a snake into the lute and closed the hole with a bunch of flowers. Māgandiyā followed King Udena to Sāmāvatī’s quarters after trying to stop him on the pretext that she had some presentiment and felt worried about his safety. At Sāmāvatī’s place, Māgandiyā removed the bunch of flowers from the hole of the lute.
The snake came out hissing and coiled itself on the bed. When the king saw the snake he believed Māgandiyā’s words that Sāmāvatī was trying to kill him. The king was furious. He commanded Sāmāvatī to stand and all her ladies to line up behind her. Then he fitted his bow and arrow dipped in poison and shot the arrow. But Sāmāvatī and her ladies bore no ill will towards the king and through the power of goodwill (metta), the arrow turned back. Then the king realized the innocence of Sāmāvatī and he gave her permission to invite the Buddha and his disciples to the palace for alms-food and for delivering discourses.
Māgandiyā, realizing that none of her plans had materialized, made a final, infallible plan. She sent a message to her uncle with full instructions to go to Sāmāvatī’s place and burn down the building with all the women inside. As the house was burning, Sāmāvatī and her maid-of-honour, numbering five hundred, kept on meditating. Thus, some of them attained Sakādāgami Fruition, and the rest attaching Anāgāmi Fruition.
As the news of the fire spread, the king rushed to the scene, but it was too late. He suspected that it was done at the instigation of Māgandiyā; but he did not show that he was suspicious. Instead, he said, “While Sāmāvatī was alive I had been fearful and alert thinking I might be harmed by her; only now, my mind is at peace. Who could have done this? It must have been done only by someone who loved me very dearly. “Hearing this, Māgandiyā promptly admitted that it was she who had instructed her uncle to do it. Whereupon, the king pretended to be very pleased with her and said that he would do her a great favour, and honour all her relatives. On arrival of the palace, all of them, including Māgandiyā, were seized and burnt in the palace courtyard, by order of the king.
When the Buddha was told about these incidents, he said that those who are mindful do not die; but those who are negligent are as good as dead even while living.
Then the Buddha spoke in verse at follows:
Verse 21
Heedfulness is the path to the Deathless (Nibbana). Heedlessness is the path to Death. The heedful do not die. The heedless are as if dead already.
Verse 22
Clearly understanding this excellence of Heedfulness, the wise exult therein and enjoy the resort of the Noble Ones.
Verse 23
The wise ones, ever meditative and steadfastly persevering, alone experience Nibbana, the incomparable freedom from bondage.
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法 句 经
24
若某人精进﹑有正念与身语意清净﹑
慎重行事﹑防护诸根﹑
依法生活及不放逸 ，
他的声誉与幸福得以增长 。
Verse 24
Ever grows the glory of him who is energetic, mindful and pure in conduct, discerning and self-controlled, righteous and heedful.
While residing at the Veļuvana monastery, the Buddha uttered Verse 24 with reference to Kumbhaghosaka, the banker.
At one time, a plague broke out in the city of Rājagaha. In the house of the city banker, the banker and his wife, and servants died on account of this disease. When they were both down with this disease the told their young son Kumbhaghosaka to leave them and flee from that house and only to return after a long time. They also told him that at such and such a place they had buried a treasure worth forty crores. The son left the city and stayed in a forest for twelve years and then came back to the city.
By that time, he was quite a grown up youth and nobody in the city recognized him. He went to the place where the treasure was hidden and found it was quite intact. But he reasoned and realized that there was no one who could identify him and that if he were to unearth the buried treasure and make use of it people might think a young poor man had accidentally come upon buried treasure and they might report it to the king. In that case, his property would be confiscated and he himself might be manhandled or put in captivity. So he concluded it was not yet time to unearth the treasure and that mean while he must find works for his living. Dressed in old clothes Kumbhaghosaka looked for work. He was given the work of waking up and rousing the people to get up early in the morning and of going round announcing that it was time to prepare food, time to fetch carts and yoke the bullocks, etc.
One morning, King Bimbisarā heard him. The king who was a keen judge of voices commented, “This is the voice of a man of great wealth.” A maid, hearing the king’s remark, sent someone to investigate. He reported that the youth was only a hireling of the labourers. In spite of this report the king repeated the same remark on two subsequent days. Again, inquires were made but with the same result. The maid thought that this was very strange, so she asked the king to give her permission to go and personally investigate.
Disguised as rustics, the maid and daughter set out to the place of the labourers. Saying that they were travelers,they asked for shelter and were given accommodation in the house of Kumbhaghosaka just for one night. However, they managed to prolong their stay there. During that period, twice the king proclaimed that a certain ceremony must be perform in the locality of the labourers, and that every household must make contributions. Kumbhaghosaka had no ready cash for such an occasion. So he was forced to get some coins from his treasure. As these coins were handed over to the maid, she substituted them with her money and sent the coins to the king. After sometime, she sent a message to the king asking him to sent some men and summon Kumbhaghosaka to the court. Kumbhaghosaka, very reluctantly, went along with the men. The maid and her daughter also went to the palace, ahead of them.
At the palace, the king told Kumbhaghosaka to speak out the truth and gave him assurance that he could not be harmed on this account. Kumbhaghosaka them admitted that those money were his and also that he was the son of the city banker of Rājagaha, who died in the plague twelve years ago. He further revealed the place where the treasure was hidden. Subsequently all the buried treasure was brought to the palace. The king made him a banker and gave his daughter in marriage to him.
Afterwards, taking Kumbhaghosaka along with him, the king went to the Buddha at the Veļuvana monastery and told him how the youth, though rich, was earning his living as hireling of the labourers, and how he had appointed the youth a banker.
Then the Buddha spoke in verse as follows:
Verse 24
Ever grows the glory of him who is energetic, mindful and pure in conduct, discerning and self-controlled, righteous and heedful.
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法 句 经
21
不放逸是不死道 ，放逸是死路 ；
不放逸者不死 ，放逸者有如早已死去
While residing at the Veļuvana monastery, the Buddha uttered verse 25 with reference to Cūļapanthaka, a grandson of a banker of Rājagaha.
By effort and heedfulness, discipline and self-mastery, let the wise one make for himself an island which no flood can overwhelm.
The banker had two grandsons, named Māhapanthaka and Cūļapanthaka. Māhapanthaka, being the elder, used to accompany his grandfather to listen to religious discourses. Later, Māhapanthaka joined the Buddhist religious Order and in course of time become an arahant. Cūļapanthaka followed his brother and became a bhikkhu. But, because in a previous existence, in the tine of Kassapa Buddha, Cūļapanthaka had made fun of a bhikkhu who was very dull; he was born in dullard in the present existence. He could not even memorize one verse in four months. Māhapanthaka was very disappointed with his younger brother and even told him that he was not worthy of the Order.
About that time, Jīvaka came to the monastery to invite the Buddha and the resident bhikkhus to his house for a meal. Māhapanthaka, who was then in charge of assigning the bhikkhus to meal invitations, left out Cūļapanthaka from the list. When Cūļapanthaka learnt about this he felt very much frustrated and decided that he would returned to the life of a householder. Knowing his intention, the Buddha took him along and make him sit in front of the Gandhakuṭi hall. He then gave a clean piece of cloth to Cūļapanthaka and told him to sit there facing east and rub the piece of cloth.
At the same he was to repeat the word “Rajoharaṇaṁ”, which means “taking on impurity”. The
Buddha then went to the residence of Jīvaka, accompanied by the bhikkhus.
Meanwhile, Cūļapanthaka went on rubbing the piece of cloth, all the time muttering the word “Rajoharaṇaṁ”. Very soon, the clean piece of cloth became soiled. Seeing this change in the condition of the cloth, Cūļapanthaka came to realize the impermanent nature of all conditioned things. From the house of Jīvaka, the Buddha through supernormal power learnt about the progress of Cūļapanthaka. He sent forth his radiance so that (to Cūļapanthaka) the Buddha appeared to be sitting in front of him, saying: “It is not the piece of cloth alone that is make dirty by the dust; within oneself also there exist the dust of passion, the dust of ill will, and the dust of ignorance, i.e. the ignorance of the Four Noble Truths. Only by removing these could one achieve one’s goal and attain arahantship. Cūļapanthaka got the message and kept meditating and in a short while attained arahantship.
At the house of Jīvaka, they were about to pour water into Buddha’s hand as a mark of donation; but the Buddha covered the bowl with his hand and asked if there were any bhikkhus left at the monastery. On being answered that there were none, the Buddha replied that there was one and directed them to fetch Cūļapanthaka from the monastery. When the messenger from the house of Jīvaka arrived at the monastery, he found not only one bhikkhu, but a thousand identical bhikkhus. They all have been created by Cūļapanthaka, who by now possessed supernormal powers. The messenger was baffled and he turn back and reported the matter to Jīvaka. The messenger was sent to the monastery for the second time and was instructed to say that the Buddha summoned the bhikkhu by the name of Cūļapanthaka. But when he delivered the message, a thousand voices responded, “I am Cūļapanthaka”. Again baffled, he turned back for the second time. Then he was sent to the monastery for the third time. This time he was instructed to get hold of the bhikkhu who first said that he was Cūļapanthaka. As soon as he got hold of that bhikkhu, all the rest disappeared, and Cūļapanthaka accompanied the messenger to the house of Jīvaka. After the meal, as directed by the Buddha, Cūļapanthaka delivered a religious discourse confidentially and bravely, roaring like a young lion.
Later, when the subject of Cūļapanthaka cropped up among the bhikkhus, the Buddha said that one who was diligent and steadfast in his striving would certainly attained arahantship.
Then the Buddha spoke in verse as follows:
Verse 25
By effort and heedfulness, discipline and self-mastery, let the wise one make for himself an island which no flood can overwhelm.
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法 句 经
26
愚者恣情放逸 ，智者则如守护珍宝一般 ，珍惜地守护着不放逸 。
Verse 26
The foolish and the ignorant indulge the heedlessness, but the wise one keeps his heedfulness as his best treasure.
27
因此人们不应放逸 ，
不应沉湎于欲乐 ，
因为勤奋的人 ，
通过禅修 ， 即会得证至上乐 。
Verse 27
Do not give way to heedlessness. Do not indulge in sensual pleasures. Only the heedful and meditative attain great happiness.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered verse 26 and 27 with reference to the Bālanakkhatta Festival.
At one time, the Bālanakkhatta Festival was being celebrated in Sāvatthi. During the festival, many foolish young men smearing themselves with ashes cow dung roamed about the city shouting and making themselves a nuisance to the public. They would also stop at the doors of other and leave only when given some money.
At the time there were a great many lay disciples of the Buddha living in Sāvatthi. On account of these foolish young hooligans, they sent words to the Buddha, requesting him to keep to the monastery and not to enter the city for seven days. They sent alms-food to the monastery and they themselves kept to their own houses. On the eighth day, when the festival was over, the Buddha and his disciples were invited into the city for alms-food and other offering. On being told about the vulgar and shameful behavior of the foolish young men during the festival, the Buddha commented that it was in the nature of the foolish and the ignorant to behave shamelessly.
The Buddha spoke in verse as follows:
Verse 26
The foolish and the ignorant indulge the heedlessness, but the wise one keeps his heedfulness as his best treasure.
Verse 27
Do not give way to heedlessness. Do not indulge in sensual pleasures. Only the heedful and meditative attain great happiness.
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法 句 经
28
智者以不放逸去除放逸 ，
登上智慧的高楼 ，
已断苦的他看着苦难的众生 ，
如智者立足于山顶 ，
向下看着平原的愚人
Verse 28
Just as one upon the summit of a mountain beholds the groundlings, even so when the wise man casts away heedlessness by heedfulness and ascends the high tower of wisdom, their sorrowless sage beholds the sorrowing and foolish multitude.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered verse 28 with reference to Thera Mahākassapa.
On one occasion, while Thera Mahākassapa was staying at Pipphali cave, he spent him time developing the mental image of light and trying to find out thought Divine Vision, being who are mindful and beings who were negligent, also those who were about to die and those who were about to be born.
From his monastery, the Buddha saw through his Diving Vision what Thera Mahākassapa was doing and wanted to warn him that he was wasting his time. So he sent forth his radiance and appeared before the Thera and exhorted him thus: “My son Kassapa, the number of births and deaths of being is innumerable and cannot be counted. It is not your concern to count them; it is the concern only of the Buddhas.”
Then the Buddha spoke in verse as follows:
Verse 28
Just as one upon the summit of a mountain beholds the groundlings, even so when the wise man casts away heedlessness by heedfulness and ascends the high tower of wisdom, their sorrowless sage beholds the sorrowing and foolish multitude.
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法 句 经
29
在众放逸人中不放逸 ，
在众昏睡人中保持警觉 ，
智者有如良马迅速地前进 ，
把疲惫的马远远抛在后头 。
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered verse 29, with reference to two bhikkhus, who were friends.
Two bhikkhus, after obtaining a subject of meditation from the Buddha, went to a monastery in the forest. One of them, being negligent, spent his time warming himself by the fire and taking to young novices throughout the first watch of the night, and generally idling away his time. The other faithfully performed the duties of a bhikkhu. He walked in meditation during the first watch, rested during the second watch and again meditated during the last watch of the night. Thus, being diligent and ever mindful, the second bhikkhu attained arahantship within a short time.
At the end of the rainy season (vassa) both of them went to pay obeisance to the Buddha, and the Buddha asked them how they had spent their time during the vassa. To this, the lazy and the negligent bhikkhu answered that the other bhikkhu had been idling away his time, just lying down and sleeping. The Buddha then asked, “but, what about you?” Hies reply was that he generally sat warming himself by the fire during the first watch of the night and then sat up without sleeping. But the Buddha knew quite well how the two bhikkhus had spent their time, so he said to the idle one;
“Thought you are lazy and negligent you claimed to be diligent and ever mindful; but you have made the other bhikkhu appeared to be lazy and negligent though he is diligent and ever mindful. You are like a weak and slow horse compared to my son who is like a strong, fleet-footed horse.”
Then the Buddha spoke in verse as follows:
Verse 29
Heedful among the heedless, wide-awake among the sleepy, the wise man advances like a swift horse leaving behind a weak jade.
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法 句 经
30
由于不放逸 ，
摩伽婆得以生为诸天神之王 。
精进永远受到赞赏 ，
懈怠永远受到责备 。
（注：摩伽婆是摩卡罗村的青年，由于造路与清除平地，而得以投生为帝释天王。）
Verse 30
By heedfulness did Sakka become the overlord of gods. Heedfulness is ever praised, and heedlessness ever despised.
While residing at the Kūṭāgāra monastery near Vesālī, the Buddha uttered verse 30 with reference to Sakka, king of devas (celestial beings).
On one occasion, a Licchavī prince, named Mahāli, came to listen to a religious discourse given the Buddha. The discourse given was Sakkapaňha Suttanta. The Buddha spoke of Sakka vividly in glowing terms; so Mahāli thought that the Buddha must have personally met Sakka. To make sure, he asked the Buddha, and the Buddha replied, “Mahāli, I do know Sakka; I also know what has made him a Sakka.” He then told Mahāli that Sakka, king of the devas, was in a previous existence a young man by the name of Magha, in the village of Macala. The youth Magha and his thirty-two companions went about building roads and rest houses. Magha took upon himself also to observe seven obligations.
These seven obligation are that throughout his life:
1.He would support his parents
2.He would respect the elders
3.He would be gentle of speech
4.He would avoid back-biting
5.He would not be avaricious, but would be generous
6.He would speak the truth
7.He would restrain himself from losing his temper.
It was because of his good deeds and right conduct in that existence that Magha was reborn as Sakka, king of devas .
Then the Buddha spoke in verse as follows:
Verse 30
By heedfulness did Sakka become the overlord of gods. Heedfulness is ever praised, and heedlessness ever despised.
At the end of the discourse Mahāli attained Sotāpatti Fruition.
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法 句 经
31
乐于精进与视放逸为危害的比丘 ，
有如火焰般前进 ， 烧尽一切大小的束缚 。
Verse 31
A bhikkhu, who delights in heedfulness and looks with fear at heedlessness advances like fire, burning all fetters, small and large.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered verse 31, with reference to a certain bhikkhu.
A certain bhikkhu, after obtaining a subject of meditation from the Buddha, went to the forest to meditate. Although he tried hard he made very little progress in his meditation practice. So, with the thought of getting further specific instructions from the Buddha, he set out for the Jetavana monastery. On his way, he came across a big, blazing fire. He rain up to the top of the mountain and observed the fire from there. As the fire spread, it suddenly occurred to him that just as the fire burnt up everything, so also Magga Insight will burn up all fetters of life, big and small.
Meanwhile, from the Gandhakuṭi hall in the Jetavana monastery, the Buddha was aware of what the bhikkhu was thinking. So, he transmitted his radiance and appeared to the bhikkhu and spoke to him. “My son,“ he said, “you are on the right line of thought; keep it up. All beings must burnt up all fetter of life with Magga Insight.”
The the Buddha spoke in verse as follows;
Verse 31
A bhikkhu, who delights in heedfulness and looks with fear at heedlessness advances like fire, burning all fetters, small and large.
At the end of the discourse that bhikkhu attained arahantship there and then.
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法 句 经
32
乐于不放逸而视放逸为危害的比丘 ，
绝不会倒退 ， 事实上他已非常接近涅 。
（注：不会倒退是指止观禅修不会倒退。）
Verse 32
The monk who delights in heedfulness and looks with fear at heedlessness will not fall. He is close to Nibbana.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered verse 32, with reference to Thera Nigamavāsitissa.
Nigamavāsitissa was born and brought up in a small market town near Sāvatthi. After becoming a bhikkhu he lived a very simple life, with very few wants. For alms-food, he used to go to the village where his relatives were staying and took whatever was offered to him. He kept away from occasions. Even when Anāthapiṇḍika and King Pasenadi of Kosala made offering on a grand scale, the Thera did not go.
Some bhikkhus then started talking about the Thera that he kept close to his relatives and that he did not care to go to even when people like Anāthapiṇḍika and King Pasenadi were making offerings on a grand scale, etc. When the Buddha was told about this, he sent for the Thera and asked him. The Thera respectfully explained to the Buddha that it was true he frequently went to his village, but it was only to get alms-food. He further explained that when he had received enough food he did not go any further, and that he never cared whether the food was delicious or not. Whereupon, instead of blaming him, the Buddha praised him for his conduct in the presence of the other bhikkhus. He also told them that to live contentedly with only a few wants is in conformity with the practice of the Buddha and the Noble Ones, and that all bhikkhus should indeed, be like Thera Nigamavāsitissa from the small market town. In this connection, he further related the story of the king of the parrots.
Once upon a time, the king of parrots lived in a grove of fig trees on the bank of the Ganges River, with a large number of his followers. When the fruits were eaten all the parrots left the grove, except the parrot king. The parrot king was well contented with whatever was left in the tree where he dwelt, be it shoot or leaf or bark. Sakka, knowing this and wanting to test the virtue of the parrot king, withered up the tree by his supernormal power. Then, assuming the form of geese Sakka and his queen, Sujāta, came to where the parrot king was staying. Sakka asked him why he did not leave the old withered tree as the others had done and why he did not go to the other trees, which were still bearing fruits. The parrot king replied, “Because of a feeling of gratitude towards the tree I did not leave and as long as I could get enough food to sustain myself I shall not forsake it. It would be ungrateful of me to desert this tree.”
Much impressed by this reply, Sakka revealed himself. He took water from the Ganges River and poured it over the withered fig tree and instantly , it was rejuvenated. It stood with brunched lush and green, and fully decked with fruits. Thus, the wise as animals are not greedy; they are contented with whatever is available.
The parrot king in the story was the Buddha himself (in his previous existence); Sakka was Anuruddha.
Then the Buddha spoke in verse as follows:
Verse 32
The monk who delights in heedfulness and looks with fear at heedlessness will not fall. He is close to Nibbana.
At the end of the discourse Thera Nigamavāsitissa attained Arahantship.
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法 句 经
33
心是漂浮不定的 ，
难以控制 ，难以防护 。
智者训练其心 ，使它正直 ，
如矢师矫正箭一般 。
Verse 33
Just as a fletcher straightens an arrow shaft, even so the discerning man straightens his mind - so fickle and unsteady, so difficult to guard.
34
如把水中鱼取出投掷于地时 ，
它会跳跃不安 ；
当把心带离欲界以脱离魔界时 ，
它亦跳跃不安 。
（注：魔界是指烦恼轮转。）
Verse 34
As a fish when pulled out of water and cast on land throbs and quivers, even so is this mind agitated. Hence should one abandon the realms of Mara.
While residing on the Cālikā Mountain, the Buddha uttered verse 33 and 34 with reference to Thera Meghiya.
At that time, Thera Meghiya was attending upon the Buddha. On one occasion, on his return from alms-round, the Thera noticed a pleasant and beautiful mango grove, which he thought was an ideal spot for meditation. He asked the Buddha’s permission to let him go there, but as the Buddha was alone at that time, he was told to wait for a while until the arrival of some other bhikkhus. The Thera was in a hurry to go and so he repeated his request again and again, until finally the Buddha told him to do as he wished.
Thus, Thera Meghiya set out for the mango grove, sat at the foot of a tree and practised meditation.
He stayed there the whole day, but his mind kept wondering and he made no progress. He returned in the evening and reported to the Buddha how all the time he was assailed by thoughts associated with the senses, ill will and cruelty.
So, the Buddha told him that as the mind is easily excitable and fickle, one should control one’s mind.
Then the Buddha spoke in verse as follow:
Verse 33
Just as a fletcher straightens an arrow shaft, even so the discerning man straightens his mind - so fickle and unsteady, so difficult to guard.
Verse 34
As a fish when pulled out of water and cast on land throbs and quivers, even so is this mind agitated. Hence should one abandon the realms of Mara.
At the end of the discourse Thera Meghiya attained Sotāpatti Fruition.
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法 句 经
v 35
心难以受到控制，
它非常迅捷轻浮，
随着喜好飘荡与停留。
能训练心是很好的，
因为已受到训练的心能带来快乐。
法 句 经
While residing at the Jetavana monastery, the Buddha uttered verse 35 with reference to a certain bhikkhu.
On one occasion, sixty bhikkhus, after obtaining a subject of meditation from the Buddha, went to Mātika village, at the foot of a mountain. There, Mātikamātā, mother of the village headman, offered them alms-food. She also built a monastery for them, so that they could stay in the village during the rainy season. One day she asked the group of bhikkhus to teach her the practice of meditation. They taught her how to meditate on the thirty-two constituents of the body leading to the awareness of the decay and dissolution of the body. Mātikamātā practised with diligence and attained the three Magga and Phala even before the bhikkhus did.
Rising from the bliss of the Magga and Phala she looked with the Divine Power of Sight and saw that the bhikkhus had not attained any of the Magga yet. She also learnt that those bhikkhus had enough potential for the attainment of arahantship, but that they need proper food. With proper food and right effort, the bhikkhus developed right concentration and eventually arahantship.
At the end of the rainy season, the bhikkhus returned to the Jetavana monastery, where the Buddha was in residence. They reported to the Buddha that all of them were in good health and in comfortable circumstances and they did not have to worry about food. They also mentioned about Mātikamātā who was aware of their thoughts and prepared and offered them proper food, and eventually they attained arahantship.
A certain bhikkhu, hearing them talking about Mātikamātā, decided that he, too, would go to that village. So, taking a subject of meditation from the Buddha he arrived at the village monastery.
There, he found that everything he wished for was sent to him by Mātikamātā, the lay-devotee. She personally came to the monastery, bringing along choice food with her. After taking the food, he asked her if she knew the thoughts of others, but she replied, “People who can read the thoughts of others behave in such and such a way.” Then, the bhikkhu thought, “Should I, like an ordinary worldling, entertain any impure thoughts, she is sure to find out.” He therefore got scared of the lay-devotee and decided to return to the Jetavana monastery. He told the Buddha that he could not stay in Mātika village because he was afraid that the lay-devotee might detect impure thoughts in him. The Buddha then asked him to observe one thing; that is, to control his mind. The Buddha also told the bhikkhu to return to Mātika village monastery, and not to think of anything else, but the object of his meditation only. The bhikkhu went back and the lay-devotee offered him good food as she had done to the others before. She hope that he might able to practised meditation without worry and within a short time, he too, attached arahantship.
With reference to this bhikkhu the Buddha spoke in verse as follows:
Verse 35
Wonderful, indeed, it is to subdue the mind, so difficult to subdue, ever swift, and seizing whatever it desires. A tamed mind bring happiness.
At the end of the discourse, many of those assembled attained Sotāpatti Fruition.
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法 句 经
v 36
心是非常难以察见的，
它极度的微细，
随着喜好飘荡与停留。
且让智者防护其心，
因为受到防护的心能带来快乐。
Verse 36
Let the discerning man guard the mind, so difficult to detect and extremely subtle, seizing whatever it desires. A guarded mind brings happiness.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered verse 36 with reference to a young disgruntled bhikkhu who was the son of a banker.
Once, there lived in Sāvatthi, the son of a banker. This young man asked the bhikkhu, who used to come to his house for alms, what he should do to be liberated from the ills of life. The bhikkhu instructed him to divide his properties into three parts; one part to do business with, one part to support the family and one part to give in to charity. He did as he was told and again asked what else should be done next. So he was further instructed; first to take refuge in the Triple Gems and to observe the five precepts; secondly, to observe the ten precepts; and thirdly, to renounce the world and enter the Buddhist religious Order. The young man complied with all these instructions and became a bhikkhu.
As a bhikkhu, he was taught the Dhamma by one teacher ad the Vinaya by another. Being taught in this way, he felt that there was too much to be learn, and that the disciplinary rules were too strict and too many, so much so that there was not enough freedom even to stretch out one’s hand. He thought that it might be better to return to the life of the householder. As a result of doubt and discontent, he became unhappy and neglected his duties. He also because thin and emaciated. When the Buddha came to know about this, he said to the young bhikkhu, ‘If you can only control your mind, you will have nothing more to control; so guard your own mind.’
Then the Buddha spoke in verse as follows:
Verse 36
Let the discerning man guard the mind, so difficult to detect and extremely subtle, seizing whatever it desires. A guarded mind brings happiness
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法 句 经
v 37
心独自四处飘荡远游，
它是无色的，住于心室。
能制伏己心的人，
得以解脱魔王的束缚。
(注: 心独自飘荡是指在同一个心识刹那里，只能有一个心识生起。只有在前一个心识灭后，下一个心识才会生起。心是依靠位于心室里的心所依处而生起的。)
Verse 37
Dwelling in the cave (of the heart), the mind without form, wanders far and alone. Those who subdue his mind are liberated from the bonds of Mara.
While residing at the Jetavana monastery in Sāvatthi, the Buddha uttered verse 37 with reference to the nephew of Thera Saṁgharakkhita.
Once, there lived in Sāvatthi, a senior bhikkhu by the name of Saṁgharakkhita. When his sister gave birth to a son, she named the child after the Thera and he come to be known as Saṁgharakkhita Bhāgineyya. The nephew Saṁgharakkhita, in due course, was admitted into the Order. While the young bhikkhu was staying in a village monastery he was offered two sets of robes, and he intended to offer one set to his uncle, the Thera. At the end of the vassa he went to his uncle to pay respect and offered the robe to the Thera. But the uncle declined to accept the robe, saying that he had enough robes. Although he repeat his request, the Thera would not accept. The young bhikkhu left disheartened and thought that since his uncle was so unwilling to share the requisites with him, it would be better for him to leave the Order and live the life of a layman.
From that point, his mind wandered and trains of thoughts followed. He thought that after leaving the Order he would sell the robes and buy a she-goat. That she-goat would breed quickly and soon he would make enough money to enable him to marry. His wife would give birth to a son and he would take his wife and child in a small cart to visit his uncle at the monastery. On the way, he would say that he want to carry the child and her wife would tell him to drive the cart and not to bother about the child. He would insist and grab the child from her. In between them the child would drop on the cart-track and the wheel would pass over the child. He would get so furious with his wife that he would strike her with the goading stick.
At that time he was fanning the Thera with a Palmyra fan and he absentmindedly struck the head of the Thera with the fan. The Thera, knowing the thoughts of the young bhikkhu, said, ‘You were unable to beat your wife; why have you to beat an old bhikkhu?’ Young Saṁgharakkhita was very much surprised and embarrassed at the words of the Thera. He also became extremely frightened and he fled. Young bhikkhus and novices of the monastery chased him and finally took him to the presence of the Buddha.
When told about the whole episode, the Buddha said that the mind has the ability to think of an object even though it might be far away, and that one should strive hard for liberation from the bondage of passion, ill will and ignorance.
Then the Buddha spoke in verse as follows:
Verse 37
Dwelling in the cave (of the heart), the mind without form, wanders far and alone. Those who subdue his mind are liberated from the bonds of Mara.
At the end of the discourse, the young bhikkhu attained Sotāpatti Fruition.
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法 句 经
v 38
若某人的心不安定，
对正法无知，
信心动摇不定，
其智慧决不会获得圆满。
Dhammapada Verse 38
Wisdom never becomes perfect in one whose mind is not steadfast, who knows not the Good Teaching and whose faith wavers.
法 句 经
v 39
若某人的心已无贪无瞋，
若他已舍弃善恶两者，
如此警觉之人是没有怖畏的。
(注: 已舍弃善恶即已成为阿罗汉。阿罗汉已根除了贪嗔痴，是不会再造业的，包括善恶两者。他的一切身语意行为都只是唯作而已。)
Verse 39
There is no fear for an Awaken One, whose mind is not sodden (by lust) nor afflicted (by hate), and who has gone beyond merit and demerit.
While residing at Jetavana monastery, the Buddha uttered these verse 38 and 39 with reference to Thera Cittahattha.
A man from Sāvatthi, after looking for his lost ox in the forest, felt very hungry and went to a village monastery where he was given the remains of the morning meal. While taking his food, it occurred to him that even though he worked hard every day he could not get such good food and that it might be a good idea to become a bhikkhu. So he asked the bhikkhus to admit him into the Order. At the monastery, he performed the duties of a bhikkhu and as there was plenty of food he soon gained weight. After sometime, he got weary of going round for alms-food and returned to the life of a layman. A few days later, he felt that life at home was too strenuous and he went back to the monastery to be readmitted as a bhikkhu for a second time. For a second time, he left the Order and returned to home-life. Again, he went back to the monastery for a third time and left it. This shuttling process went on for six times, and because he acted according to him whims he was known at Thera Cittahattha.
While he was going back and forth between his home and the monastery, the wife became pregnant.
One day, during his stay at home, he happened to enter the bedroom while his wife was asleep. She was almost naked as the clothes she was wearing had partially fallen off. She was also snoring loudly and saliva was trickling down her mouth. Thus, with her mouth open and her bloated stomach, she looked just like a corpse. Seeing her thus, he instantly came to perceive the impermanent and unpleasant nature of the body. He also reflected, ‘I have been a bhikkhu for several times and it is only because of this woman that I have not been able to remain as a bhikkhu.’ Hence, taking the yellow robe with him he left home for the monastery for the seventh time. As he went along he repeated the words ‘impermanence and unpleasantness’ and thus attained Sotāpatti Fruition on the way to the monastery.
On arrival at the monastery he asked the bhikkhus to admit him into the Order. They refused and said ‘We cannot admit you as a bhikkhu. You have been shaving your head so often that your head is like a whetting stone.’ Still, he entreated him to admit him into the Order for just one more time and they complied. Within a few days, the bhikkhu Cittahattha attained arahantship. Other bhikkhus, seeing him staying on for a long time in the monastery were surprised and they asked him the reason. To this he replied ‘I went home when I still had attachment in me, but now that attachment has been cut off.’ The bhikkhus not believing him, approached the Buddha and reported the matter. To them the Buddha said, “Bhikkhu Cittahattha was speaking the truth; he shuttled between home and monastery before because at that time, his mind was not steadfast and he did not understand the Dhamma. But at this moment, Bhikkhu Cittahattha is already an arahant; he has discarded both good and evil.”
Then the Buddha spoke in verse as follows:
Verse 38
Wisdom never becomes perfect in one whose mind is not steadfast, who knows not the Good Teaching and whose faith wavers.
Verse 39
There is no fear for an Awaken One, whose mind is not sodden (by lust) nor afflicted (by hate), and who has gone beyond merit and demerit.
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法 句 经
v 40
明了此身脆弱如瓶，
他培育己心至固若城堡，
再以智为武器向魔王备战。
过后他继续保护己心，
豪不执着于胜利。
(注: 不执着于胜利是指不执着于所获得的禅那，而继续修观直至证悟阿罗汉道智。)
While residing at the Jetavana monastery, the Buddha uttered verse 40 with reference to the five hundred bhikkhus.
Five hundred bhikkhus from Sāvatthi, after obtaining a subject of meditation from the Buddha, travelled for a distance of one hundred yojanas (a yojana is a measure of length about twelve miles or twenty kilometer) away from Sāvatthi. They came to a large forest grove, a suitable place for meditation practice. The guardian spirits of the tree dwelling in that forest thought that if those bhikkhus were staying in the forest, it would not be proper for them to live with their families in the trees. So they descended from the trees, thinking that the bhikkhus would stop there only for one night. But the bhikkhus were still there at the end of a fortnight; then it occurred to them that the bhikkhus might be staying there till the end of the vassa. In that case, they and their families would have to be living on the ground for a long time. So they decided to frighten away the bhikkhus by making ghostly sounds and frightful apparitions. They showed up with bodies without heads, and with heads without bodies, etc, the bhikkhus were very upset and left the place and returned to the Buddha, to whom they related everything. On hearing their account, the Buddha told them that this had happened because previously they went without any weapon and they should go back there armed with a suitable weapon. So saying, the Buddha taught them the entire Karaṇīya Metta Sutta (discourse on loving-kindness) beginning with the following stanza:
Karaṇīyam’atthakusalena, Yanta santaṁ padaṁ abhisamecca
Sakko ujū ca suhujū ca, Suvaco cassa mudu anatimānī
(This should be done by the one skillful in beneficial practices, who wishes to attain penetrative realization of peaceful Nibbāna: he is to be able, upright, very upright, complaint, pliant, not conceited).
The bhikkhus were instructed to recite the sutta from the time they came to the outskirts of the forest grove to until they enter the monastery. They bhikkhus returned to the forest grove and did as they were told. The guardian spirits of the trees receiving loving-kindness from the bhikkhus reciprocated by readily welcoming and protecting them. There were no more ghostly sound and ungainly sights. Thus left in peace, the bhikkhus meditated on the body and came to realize its fragile and impermanent nature.
From the Jetavana monastery, the Buddha by his supernormal power, learned about the progress of the bhikkhus and set forth his radiance making them feel his presence. To them he said, “Bhikkhus, just as you have realized, the body is indeed impermanent and fragile like an earthen jar”
Then the Buddha spoke in verse as follows:
Verse 40
Realizing that this body is as fragile as a clay pot, and fortifying this mind like a well-fortified city, fight our Mara with the sword of wisdom. Then, guarding the conquest, remain unattached.
At the end of the discourse, the five hundred bhikkhus attained arahantship.
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法 句 经
v 41
噢，不久之后，
这失去心识的身体将躺在大地，
就像无用的木头般被丢弃。
Verse 41
Ere long, alas! This body will lie upon earth, unheeded and lifeless, like a useless log.
While residing at the Jetavana monastery, the Buddha uttered verse 41 with reference to Thera Tissa.
After taking a subject of meditation from the Buddha, Thera Tissa was diligently practising meditation when he was afflicted with a disease. Small boils appeared all over his body and these developed into big sores. When these sores burst, his upper and lower robes became sticky and stained with pus and blood, and his whole body was stinking. For this reason, he was known as Pūtigattatissa, Tissa the Thera with a stinking body.
As the Buddha surveyed the universe with the light of his own intellect, the Thera appeared in his vision. He saw the sorrowful state of the Thera, who had been abandoned by his resident pupils on account of his stinking body. At the same time, he also knew that Tissa would soon attained Arahantship. So, the Buddha proceeded to the fire-shed, close to the place where the Thera was staying. There, he boiled some water, and then going to where the Thera was lying down, took hold of the edge of the couch. It was then only that resident pupils gathered around the Thera, and at instructed by the Buddha, they carried the Thera to the fire-shed, where he was washed and bathed.
While he was being bathed, his upper and lower robes were washed and dried. After the bath, the Thera became fresh in body and mind and soon developed the one-pointedness of concentration. Standing at the head of the couch, the Buddha said to him that this body when devoid of life would be as useless as a log and would be laid on the earth.
Then the Buddha spoke in verse as follows:
Verse 41
Ere long, alas! This body will lie upon earth, unheeded and lifeless, like a useless log.
At the end of the discourse, Thera Tissa attained arahantship and soon passed away.
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法 句 经
v 42
敌人可能伤害敌人，
怨家可能伤害怨家;
然而导向邪恶的心，
却会带给自己更大的危害。
Verse 42
Whatever harm an enemy may do to an enemy, or a hater to a hater, an ill-directed mind inflicts on oneself a great harm.
The Story of Nanda, the Herdsman
While on a visit to a village in the kingdom of Kosala, the Buddha uttered Verse (42) of this book, with reference to Nanda, the herdsman.
Nanda was a herdsman who looked after the cows of Anāthapiṇḍika. Although only a herdsman, he had some means of his own. Occasionally, he would go to the house of Anāthapiṇḍika and there he sometimes met the Buddha and listened to his discourses. Nanda requested the Buddha to pay a visit to his house. But the Buddha did not go to Nanda's house immediately, saying that it was not yet time.
After some time, while travelling with his followers, the Buddha went off his route to visit Nanda, knowing that the time was ripe for Nanda to receive his teaching properly. Nanda respectfully received the Buddha and his followers; he served them milk and milk products and other choice food for seven days. On the last day, after hearing the discourse given by the Buddha, Nanda attained Sotāpatti Fruition. As the Buddha was leaving that day, Nanda carrying the bowl of the Buddha, followed him for some distance, paid obeisance and turned back to go home.
At that instant, a hunter who was an old enemy of Nanda, shot him down. The bhikkhus who were following the Buddha, saw Nanda lying dead. They reported the matter to the Buddha, saying, "Venerable Sir, because you came here, Nanda who made great offerings to you and accompanied you on your return was killed as he was turning back to go home." To them, the Buddha replied, "Bhikkhus, whether I came here or not, there was no escape from death for him, as a wrongly directed mind can do oneself much greater harm than an enemy or a thief can."
Then the Buddha spoke in verse as follows:
Verse 42
Whatever harm an enemy may do to an enemy, or a hater to a hater, an ill-directed mind inflicts on oneself a great harm.
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法 句 经
v 43
不是父亲，不是父亲，
也不是任何亲戚，
能比得上导向于善的心，
可为自己带来更大的幸福。
Verse 43
Neither mother, father, nor any other relative can do one greater good than one’s own well-directed mind.
The Story of Soreyya
While residing at the Jetavana monastery, the Buddha uttered Verse (43) of this book, with reference to Soreyya, the son of a rich man of Soreyya city.
On one occasion, Soreyya accompanied by a friend and some attendants was going out in a luxurious carriage for a bath. At that moment, Thera Mahākaccāyana was adjusting his robes outside the city, as he was going into the city of Soreyya for alms-food. The youth Soreyya, seeing the golden complexion of the Thera, thought, "How I wish the Thera were my wife, or else that the complexion of my wife were like that of his." As the wish arose in him, his sex changed and he became a woman.
Very much ashamed, he got down from the carriage and ran away, taking the road to Taxila. His companions missing him, looked for him, but could not find him.
Soreyya, now a woman, offered her signet ring to some people going to Taxila, to allow her to go along with them in their carriage. On arrival at Taxila, her companions told a young rich man of Taxila about the lady who came along with them. The young rich man, finding her to be very beautiful and of a suitable age for him, married her. As a result of this marriage two sons were born; there were also two sons from the previous marriage of Soreyya.
One day, a rich man's son from the city of Soreyya came to Taxila with five hundred carts. Lady-Soreyya recognizing him to be an old friend sent for him. The man from Soreyya city was surprised that he was invited, because he did not know the lady who invited him. He told the lady-Soreyya that he did not know her, and asked her whether she knew him. She answered that she knew him and also inquired after the health of her family and other people in Soreyya city. The man from Soreyya city next told her about the rich man's son who disappeared mysteriously while going out for a bath. Then the Lady-Soreyya revealed her identity and related all that had happened, about the wrongful thoughts with regard to Thera Mahākaccāyana, about the change of sex, and her marriage to the young rich man of Taxila. The man from the city of Soreyya then advised the lady-Soreyya to ask pardon of the Thera. Thera Mahākaccāyana was accordingly invited to the home of Soreyya and alms-food was offered to him. After the meal, the lady-Soreyya was brought to the presence of the Thera, and the man from Soreyya told the Thera that the lady was at one time the son of a rich man from Soreyya city. He then explained to the Thera how Soreyya was turned into a female on account of his wrongful thoughts towards the respected Thera. Lady-Soreyya then respectfully asked pardon of Thera Mahākaccāyana. The Thera then said, "Get up, I forgive you." As soon as these words were spoken, the woman was changed back to a man. Soreyya then pondered how within a single existence and with a single body he had undergone change of sex and how sons were born to him, etc. And feeling very weary and repulsive of all these things, he decided to leave the household life and joined the Order under the Thera.
After that, he was often asked, "Whom do you love more, the two sons you had as a man or the other two you had as a wife?" To them, he would answer that his love for those born of the womb was greater. This question was put to him so often, he felt very much annoyed and ashamed. So he stayed by himself and with diligence, contemplated the decay and dissolution of the body. He soon attained arahantship together with the Analytical Insight. When the old question was next put to him he replied that he had no affection for any one in particular. Other bhikkhus hearing him thought he must be telling a lie. When reported about Soreyya giving a different answer, the Buddha said, "My son is not telling lies, he is speaking the truth. His answer now is different because he has now realized arahantship and so has no more affection for anyone in particular. By his well-directed mind my son has brought about in himself a well-being which neither the father nor the mother can bestow on him."
Then the Buddha spoke in verse as follows:
Verse 43
Neither mother, father, nor any other relative can do one greater good than one’s own well-directed mind.
At the end of the discourse many attained Sotapatti Fruition.
End of Chapter Three: The Mind (Cittavagga)
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法 句 经
第四 : 花品
v 44
谁能征服大地 (即此身)、阎魔界 (即四恶道) 与人天界？
谁能如熟练的花匠采花般，
印证善说的真理之道？
法 句 经
Verse 44
Who shall overcome this earth, this realm of Yama and this sphere of men and gods? Who shall bring to perfection the well-taught path of wisdom as an expert garland-maker would his floral design?
v 45
圣学着将征服大地 、
阎魔界与人天界。
圣学着能如熟练的花匠采花般，
印证善说的真理之道？
(注: 学者是至少已证悟须陀洹道，但还未证得阿罗汉果圣人。)
法 句 经
Verse 45
A striver-on-the path shall overcome this earth, this realm of Yama and this sphere of men and gods. The striver-on-the-path shall bring to perfection the well-taught path of wisdom, as an expert garland-maker would his floral design.
The Story of Five Hundred Bhikkhus
While residing at the Jetavana monastery, the Buddha uttered Verses (44) and (45) of this book, with reference to five hundred bhikkhus.
Five hundred bhikkhus, after accompanying the Buddha to a village, returned to the Jetavana monastery. In the evening, while the bhikkhus were talking about the trip, especially the condition of the land, whether it was level or hilly, or whether the soil was clayey or sandy, red or black, etc., the Buddha came to them. Knowing the subject of their talk, he said to them, "Bhikkhus, the earth you are talking about is external to the body; it is better, indeed, to examine your own body and make preparations (for meditation practice)."
The Buddha then spoke in verse as follows:
Verse 44
Who shall overcome this earth, this realm of Yama and this sphere of men and gods? Who shall bring to perfection the well-taught path of wisdom as an expert garland-maker would his floral design?
Verse 45
A striver-on-the path shall overcome this earth, this realm of Yama and this sphere of men and gods. The striver-on-the-path shall bring to perfection the well-taught path of wisdom, as an expert garland-maker would his floral design.
At the end of the discourse those five hundred bhikkhus attained arahatship.
* Sekha/Ariya Sekha: one who practises the Dhamma and has entered the Path, but has not yet become an arahant.
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法 句 经
v 46
知道此身如水泡般无常，
以及觉知它如海市蜃楼般毫无实质，
他将切断魔王之花，
脱离死亡之王的视线。
(注: 魔王之花是指三种轮转，即烦恼轮转、业轮转与果报轮转。)
Verse 46
Realizing that this body is like froth, penetrating its mirage-like nature, and plucking out Mara’s flower-tipped arrows of sensuality, go beyond sight of the King of Death!
The Story of the Bhikkhu who Contemplates the Body as a Mirage
While residing at the Jetavana monastery, the Buddha uttered Verse (46) of this book, with reference to a certain bhikkhu.
On one occasion, a certain bhikkhu, after taking a subject of meditation from the Buddha, went to the forest. Although he tried hard he made little progress in his meditation; so he decided to go back to the Buddha for further instruction. On his way back he saw a mirage, which, after all, was only an illusive appearance of a sheet of water. At that instant, he came to realize that the body also was insubstantial like a mirage. Thus keeping his mind on the insubstantiality of the body he came to the bank of the river Aciravati. While sitting under a tree close to the river, seeing big froths breaking up, he realized the impermanent nature of the body.
Soon, the Buddha appeared in his vision and said to him, "My son, just as you have realized, this body is impermanent like froth and insubstantial like a mirage."
Then the Buddha spoke in verse as follows:
Verse 46
Realizing that this body is like froth, penetrating its mirage-like nature, and plucking out Mara’s flower-tipped arrows of sensuality, go beyond sight of the King of Death!
At the end of the discourse the bhikkhu attained arahatship.
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法 句 经
v 47
采 (欲乐之) 花的人，心执着于欲乐，
他被死亡带走，如酣睡之村被洪水冲走。
Verse 47
As a mighty floor sweeps away the sleeping village, so death carries away the person of distracted mind who only plucks the flowers (of pleasure)
The Story of Viṭaṭūbha
While residing at the Jetavana monastery, the Buddha uttered Verse (47) of this book, with reference to Viṭaṭūbha, son of King Pasenadi of Kosala.
King Pasenadi of Kosala, wishing to marry into the clan of the Sakyans, sent some emissaries to Kapilavatthu with a request for the hand of one of the Sakyan princesses. Not wishing to offend King Pasenadi, the Sakyan princes replied that they would comply with his request, but instead of a Sakyan princess they sent a very beautiful girl born of King Mahānāma and a slave woman. King Pasenadi made that girl one of his chief queens and subsequently she gave birth to a son. This son was named Viṭaṭūbha. When the prince was sixteen years old, he was sent on a visit to King Mahānāma and the Sakyan princes. There he was received with some hospitality but all the Sakyan princes who were younger than Viṭaṭūbha had been sent away to a village, so that they would not have to pay respect to Viṭaṭūbha. After staying a few days in Kapilavatthu, Viṭaṭūbha and his company left for home. Soon after they left, a slave girl was washing with milk the place where Viṭaṭūbha had sat; she was also cursing him, shouting, "This is the place where that son of a slave woman had sat". At that moment, a member of Viṭaṭūbha's entourage returned to fetch something which he had left at the place and heard what the slave girl said. The slave girl also told him that Viṭaṭūbha's mother, Vāsabhakhattiyā, was the daughter of a slave girl belonging to Mahānāma.
When Viṭaṭūbha was told about the above incident, he became wild with rage and declared that one day he would wipe out the whole clan of the Sakyans. True to his word, when Viṭaṭūbha became king, he marched on the Sakyan clan and massacred them all, with the exception of a few who were with Mahānāma and some others. On their way home, Viṭaṭūbha and his army encamped on the sandbank in the river Aciravati. As heavy rain fell in the upper parts of the country on that very night, the river swelled and rushed down with great force carrying away Viṭaṭūbha and his army into the ocean.
On hearing about these two tragic incidents, the Buddha explained to the bhikkhus that his relatives, the Sakyan princes, had in one of their previous existences, put poison into the river killing the fishes. It was as a result of that particular action that the Sakyan princes had to die en masse. Then, referring to the incident about Viṭaṭūbha and his army, the Buddha said,"As a great flood sweeps away all the villagers in a sleeping village, so also, Death carries away all the creatures hankering after sensual pleasures."
Then the Buddha spoke in verse as follows:
Verse 47
As a mighty floor sweeps away the sleeping village, so death carries away the person of distracted mind who only plucks the flowers (of pleasure)
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法 句 经
v 48
采 (欲乐之) 花的人，心执着于欲乐，
他无法满足己欲，只有被死魔征服。
Verse 48
The Destroyer brings under his sway the person of distracted mind who only plucks the flowers (of pleasure)
The Story of Patipūjika Kumarī
While residing at the Jetavana monastery, the Buddha uttered Verse (48) of this book, with reference to Patipūjika Kumarī.
Patipūjika Kumarī was a lady from Sāvatthi. She married at the age of sixteen and had four sons. She was a virtuous as well as a generous lady, who loved to make offerings of food and other requisites to the bhikkhus. She would often go to the monastery and clean up the premises, fill the pots and jars with water and perform other services. Patipūjika also possessed Jātissara Knowledge through which she remembered that in her previous existence she was one of the numerous wives of Mālabhārī, in the deva world of Tāvatiṁsa. She also remembered that she had passed away from there when all of them were out in the garden enjoying themselves, plucking and picking flowers. So, every time she made offerings to the bhikkhus or performed any other meritorious act, she would pray that she might be reborn in the Tāvatiṁsa realm as a wife of Mālabhārī, her previous husband.
One day, Patipūjika fell ill and passed away that same evening. As she had so ardently wished, she was reborn in Tāvatiṁsa deva world as a wife of Mālabhārī. As one hundred years in the human world is equivalent to just one day in Tāvatiṁsa world, Mālabhārī and his other wives were still in the garden enjoying themselves and Patipūjika was barely missed by them. So, when she rejoined them, Mālabhārī asked her where she had been the whole morning. She then told him about her passing away from Tāvatiṁsa, her rebirth in the human world, her marriage to a man and also about how she had given birth to four sons, her passing away from there and finally her return to Tāvatiṁsa.
When the bhikkhus learned about the death of Patipūjika, they were stricken with grief. They went to the Buddha and reported that Patipūjika, who was offering alms-food to them early in the morning, had passed away in the evening. To them the Buddha replied that the life of beings was very brief; and that before they could hardly be satiated in their sensual pleasures, they were overpowered by Death.
Then the Buddha spoke in verse as follows:
Verse 48
The Destroyer brings under his sway the person of distracted mind who only plucks the flowers (of pleasure)
Jātissara : remembering former births
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法 句 经
v49
如蜜蜂采花粉时，
不损伤花朵，
亦不损伤其色及香味，
只取其蜜，而后飞走。
且让圣者同样 (不损害到村民的信心及财富) 地在村子里活动。
Verse 49:
As the bee collects nectar and flies away without damaging the flower or its colour or its scent, so also, let the bhikkhu dwell and act in the village (without affecting the faith and generosity or the wealth of the villagers).
The Story of Kosiya, the Miserly Rich Man
While residing at the Jetavana monastery, the Buddha uttered Verse (49) of this book, with reference to the Chief Disciple Mahā Moggallāna and the miserly rich man, Kosiya.
In the village of Sakkāra, near Rājagaha, there lived a miserly rich man by the name of Kosiya, who was very reluctant to give away even the tiniest part of anything belonging to him. One day, to avoid sharing with others, the rich man and his wife were making some pancakes in the uppermost storey of their house, where no one would see them.
Early in the morning, on that day, the Buddha through his supernormal power, saw the rich man and his wife in his vision, and knew that both of them would soon attain Sotāpatti Fruition. So he sent his Chief Disciple Mahā Moggallāna to the house of the rich man, with instructions to bring the couple to the Jetavana monastery in time for the midday meal. The Chief Disciple, by supernormal power, reached Kosiya's house in an instant and stood at the window. The rich man saw him and asked him to leave; the Venerable Mahā Moggallāna just stood there without saying anything. In the end, Kosiya said to his wife, "Make a very small pancake and give it to the bhikkhu." So she took just a little amount of dough and put it in the pan, and the cake filled up the whole pan. Kosiya thought his wife must have put in too much, so he took just a pinch of dough and put it into the pan; his pancake also swelled into a big one. It so happened that however little dough they might put in, they were unable to make small pancakes. At last, Kosiya asked his wife to offer one from the basket to the bhikkhu.
When she tried to take out one from the basket it would not come off because all the pancakes were sticking together and could not be separated. By this time Kosiya has lost all appetite for pancakes and offered the whole basket of pancakes to Mahā Moggallāna. The Chief Disciple then delivered a discourse on charity to the rich man and his wife. He also told the couple about how the Buddha was waiting with five hundred bhikkhus at the Jetavana monastery in Sāvatthi, forty-five yojanas away from Rājagaha. Mahā Moggallāna, by his supernormal power, then took both Kosiya and his wife together with their basket of pancakes, to the presence of the Buddha. There, they offered the pancakes to the Buddha and the five hundred bhikkhus. At the end of the meal, the Buddha delivered a discourse on charity, and both Kosiya and his wife attained Sotāpatti Fruition.
Next evening, while the bhikkhus were talking in praise of Mahā Moggallāna, the Buddha came to them and said, "Bhikkhus, you should also dwell and act in the village like Mahā Moggallāna, receiving the offerings of the villagers without affecting their faith and generosity, or their wealth."
Then the Buddha spoke in verse as follows:
Verse 49:
As the bee collects nectar and flies away without damaging the flower or its colour or its scent, so also, let the bhikkhu dwell and act in the village (without affecting the faith and generosity or the wealth of the villagers).
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法 句 经
v 50
不应观察他人的过失，
或已做与未做的 (善恶) 事;
应只省察自己已做与未做的事
Verse 50:
One should not consider the faults of others, nor their doing or not doing good or bad deeds. One should consider only whether one has done or not done good or bad deeds.
The Story of the Ascetic Pāveyya
While residing at the Jetavana monastery, the Buddha uttered Verse (50) of this book, with reference to the ascetic Pāveyya and a rich lady.
A rich lady of Sāvatthi had adopted Pāveyya, an ascetic, as a son and was looking after his needs. When she heard her neighbours talking in praise of the Buddha, she wished very much to invite him to her house to offer him alms-food. So, the Buddha was invited and choice food was offered. As the Buddha was expressing appreciation (anumodana), Pāveyya, who was in the next room, fumed with rage. He blamed and cursed the lady for venerating the Buddha. The lady heard him cursing and shouting and felt so ashamed that she could not concentrate on what the Buddha was saying. The Buddha told her not to be concerned about those curses and threats, but to concentrate only on her own good and bad deeds.
Then the Buddha spoke in verse as follows:
Verse 50:
One should not consider the faults of others, nor their doing or not doing good or bad deeds. One should consider only whether one has done or not done good or bad deeds.
At the end of the discourse the rich lady attained Sotāpatti Fruition.
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法 句 经
v 51
如美丽却不香的花朵，
不能为戴花者带来香气；
同样的，不依言实行之人的善语，
亦是没有结果的。
Verse 51
Like a beautiful flower full of colour but without fragrance, even so, fruitless are the fair worlds of one who does not practise them.
v 52
如美丽且香的花朵
能为戴花者带来香气；
同样的，依言实行之人的善语，
（肯定）是有结果的。
Verse 52
Like a beautiful flower full of colour and also fragrance, even so, fruitful are the fair worlds of one who practise them.
The Story of Chattapāṇi, a Lay Disciple
While residing at the Jetavana monastery, the Buddha uttered Verses (51) and (52) of this book, with reference to the lay disciple Chattapāṇi and the two queens of King Pasenadi of Kosala.
A lay disciple named Chattapāṇi who was an Anāgāmi* lived in Sāvatthi. On one occasion, Chattapāṇi was with the Buddha at the Jetavana monastery respectfully and attentively listening to a religious discourse, when King Pasenadi also came to the Buddha. Chattapāṇi did not stand up because he thought that by standing up, it might mean that he was paying respect to the king, but not paying due respect to the Buddha. The king took that as an insult and was very much offended. The Buddha knew exactly how the king was feeling; so he spoke in praise of Chattapāṇi, who was well-versed in the Dhamma and had also attained the Anāgāmi Fruition. On hearing this, the king was impressed and favourably inclined towards Chattapāṇi.
When the king next met Chattapāṇi he said, "You are so learned; could you please come to the palace and give lessons of the Dhamma to my two queens?" Chattapāṇi declined but he suggested that the king should request the Buddha to assign a bhikkhu for this purpose. So, the king approached the Buddha in connection with this, and the Buddha directed the Venerable Ānanda to go regularly to the palace and teach the Dhamma to Queen Māllika and Queen Vāsabhakhattiyā. After some time, the Buddha asked the Venerable Ānanda about the progress of the two queens. The Venerable Ānanda answered that although Māllika was learning the Dhamma seriously, Vāsabhakhattiyā was not paying proper attention. On hearing this the Buddha said that the Dhamma could be of benefit only to those who learn it seriously with due respect and proper attention and then practise diligently what was taught.
Then the Buddha spoke in verse as follows:
Verse 51
Like a beautiful flower full of colour but without fragrance, even so, fruitless are the fair worlds of one who does not practise them.
Verse 52
Like a beautiful flower full of colour and also fragrance, even so, fruitful are the fair worlds of one who practise them.
*Anagami: one who has attained the third Magga.
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法 句 经 Dhammapada
v 53
如花匠能用群花制造许多花饰，
还需要生死的人亦可（依于信心慷慨地善用其财富）做许多善事。
Verse 53
As from a great heap of flowers many garlands can be made, even so should many good deeds be done by one born a mortal.
The Story of Visākhā
While residing at the Pubbārāma monastery in Sāvatthi, the Buddha uttered Verse (53) of this book, with reference to Visākhā, the famous donor of the Pubbārāma monastery.
Visākhā was the daughter of a rich man of Bhaddiya, named Danaňcaya, and his wife Sumanadevī, and the granddaughter of Meṇḍaka, one of the five extremely wealthy men of King Bimbisāra's dominions. When Visākhā was seven years old, the Buddha came on a tour to Bhaddiya. On that occasion, the rich man Meṇḍaka took Visākhā and her five hundred companions with him to pay homage to the Buddha. After hearing the discourse given by the Buddha, Visākhā, her grandfather and all her five hundred companions attained Sotāpatti Fruition.
When Visākhā came of age, she married Puṇṇavaḍḍhana, son of Migāra, a fairly rich man from Sāvatthi. One day, while Migāra was having his meal, a bhikkhu stopped for alms at his house; but Migāra completely ignored the bhikkhu. Visākhā, seeing this, said to the bhikkhu, "I am sorry, your reverence, my father-in-law only eats leftovers." On hearing this, Migāra flew into a rage and told her to leave his house. But Visākhā said she was not going away, and that she would send for the eight elderly rich men who were sent by her father to accompany her and to advise her. It was for them to decide whether she was guilty or not. When the elders came, Migāra said to them, "While I was having my rice-with-milk in a golden bowl, Visākhā said that I was taking only dirt and filth. For this offence, I'm sending her away." Thereupon, Visākhā explained as follows: "When I saw my father-in-law completely ignoring the bhikkhu standing for alms-food, I thought to myself that my father-in-law was not doing any meritorious deed in this existence. he was only eating the fruits of his past good deeds. So, I said, 'My father-in-law only eats leftovers.' Now Sirs, what do you think, am I guilty?" The elders decided that Visākhā was not guilty. Visākhā then said that she was one who had absolute and unshakable faith in the Teaching of the Buddha and so could not stay where the bhikkhus were not welcome; and also, that if she was not given permission to invite the bhikkhus to the house to offer alms-food and make other offerings, she would leave the house. So permission was granted to her to invite the Buddha and his bhikkhus to the house.
The next day, the Buddha and his disciples were invited to the house of Visākhā. When alms-food was about to be offered, she sent word to her father-in-law to join her in offering food; but he did not come. When the meal was over, again she sent a message, this time requesting her father-in-law to join her in hearing the discourse that would soon be given by the Buddha. Her father-in-law felt that he should not refuse for a second time. But his ascetic teachers, the Nigaṇṭhas, would not let him go; however, they conceded that he could listen from behind a curtain. After hearing the Buddha's discourse Migāra attained Sotāpatti Fruition. He felt very thankful to the Buddha and also to his daughter-in-law. Being so thankful, he declared that henceforth Visākhā would be like a mother to him, and Visākhā came to be known as Migāramāta (Migāra’s mother).
Visākhā gave birth to ten sons and ten daughters, and ten sons and ten daughters each were born to everyone of her children and grand-children. Visākhā possessed an immensely valuable gem-encrusted cloak given by her father as a wedding present. One day, Visākhā went to the Jetavana monastery with her entourage. On arrival at the monastery, she found that her bejeweled cloak was too heavy. So, she took it off, wrapped it up in her shawl, and gave it to the maid to hold it and take care of it. The maid absentmindedly left it at the monastery. It was the custom for the Venerable Ānanda to look after the things left by any one of the lay disciples. Visākhā sent the maid back to the monastery saying, "Go and look for the bejeweled cloak, but if the Venerable Ānanda had already found it and kept it in a place do not bring it back; I donate the bejeweled cloak to the Venerable Ānanda." But the Venerable Ānanda did not accept her donation. So Visākhā decided to sell the bejeweled cloak and donate the sale proceeds. But there was no one who could afford to buy that bejeweled cloak. So Visākhā bought it back for nine crores and one lakh. With this money, she built a monastery on the eastern side of the city; this monastery came to be known as Pubbārāma.
After the libation ceremony she called all her family to her and on that night she told them that all her wishes had been fulfilled and that she had nothing more to desire. Then reciting five verses of exultation she went round and round the monastery. Some bhikkhu hearing her thought she was singing and reported to the Buddha that Visākhā was not like before, and that she was going round and round the monastery, singing. "Could it be that she had gone off her head?" they asked the Buddha. To this question, the Buddha replied, "Today, Visākhā had all her wishes of the past and present existences fulfilled and on account of that sense of achievement, she was feeling elated and contented; Visākhā was just reciting some verses of exultation; she certainly had not gone off her head. Visākhā, throughout her previous existences, had always been a generous donor and an ardent promoter of the Doctrine of successive Buddhas. She was most strongly inclined to do good deeds and had done much good in her previous existences, just as an expert florist makes many garlands from a collection of flowers."
Then the Buddha spoke in verse as follows:
Verse 53
As from a great heap of flowers many garlands can be made, even so should many good deeds be done by one born a mortal.
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法 句 经
54
花香不能逆风吹送，
檀香木， 多伽罗及茉莉之香亦不能；
只有具德者之香才能逆风吹送，
具德者之香能吹送至一切方向。
Verse 54:
The scent of flowers cannot go against the wind; nor the scent of sandalwood, nor of rhododendron (tagara), nor of jasmine (mallika); only the reputation of good people can go against the wind. The reputation of the virtuous ones (sappurisa) is wafted abroad in all directions.
55
有檀香木， 多伽罗， 莲花及茉莉之香，
然而， 戒行之香远胜一切香味。
Verse 55:
There are the scents of sandalwood, rhododendron, lotus and jasmine (vassika); but the scent of virtue surpasses all scents.
The Story of the Question Raised by the Venerable Ānanda
While residing at the Jetavana monastery, the Buddha uttered Verses (54) and (55) of this book, with reference to a question raised by the Venerable Ānanda.
While the Venerable Ānanda was sitting by himself one evening, the problem relating to scents and perfumes came to his mind and he pondered: "The scent of wood, the scent of flowers, and the scent of roots all spread with the current of wind but not against it. Is there no scent which would spread with the current of wind as well as against it? Is there no scent which would pervade every part of the world?" Without answering the question himself, the Venerable Ānanda approached the Buddha and solicited an answer from him. The Buddha said, "Ānanda, supposing, there is one who takes refuge in the Three Gems (the Buddha, the Dhamma, the Saṁgha), who observes the five moral precepts, who is generous and not avaricious; such a man is truly virtuous and truly worthy of praise. The reputation of that virtuous one would spread far and wide, and bhikkhus, brahmins and laymen all alike would speak in praise of him, wherever he lives."
Then the Buddha spoke in verse as follows:
Verse 54:
The scent of flowers cannot go against the wind; nor the scent of sandalwood, nor of rhododendron (tagara), nor of jasmine (mallika); only the reputation of good people can go against the wind. The reputation of the virtuous ones (sappurisa) is wafted abroad in all directions.
Verse 55:
There are the scents of sandalwood, rhododendron, lotus and jasmine (vassika); but the scent of virtue surpasses all scents.
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法 句 经
56
多伽罗与檀香木之香是微不足道的，
具德者之香才是最胜的，
甚至能向上飘送至天界。
Verse 56:
The scents of rhododendron and of sandal wood are very faint; but the scent (reputation) of the virtuous is the strongest; it spreads even to the abodes of the deva
The Story of Thera Mahākassapa
While residing at the Veļuvana monastery in Rājagaha, the Buddha uttered Verse 56 of this book, with reference to Thera Mahākassapa.
Arising from nirodhasamāpatti*, Thera Mahākassapa entered a poor section of the city of Rājagaha for alms-food. His intention was to give a poor man an opportunity of gaining great merit as a result of offering alms-food to one who had just come out of nirodhasamāpatti. Sakka, king of the devas, wishing to take the opportunity of offering alms-food to Thera Mahākassapa, assumed the form of a poor old weaver and came to Rājagaha with his wife Sujāta in the form of an old woman. Thera Mahākassapa stood at their door; the poor old weaver took the bowl from the Thera and filled up the bowl with rice and curry, and the delicious smell of the curry spread throughout the city. Then it occurred to the Thera that this person must be no ordinary human being, and he came to realize that this must be Sakka himself. Sakka admitted the fact and claimed that he too was poor because he had had no opportunity of offering anything to anyone during the time of the Buddhas. So saying, Sakka and his wife Sujāta left the Thera after paying due respect to him.
The Buddha, from his monastery, saw Sakka and Sujāta leaving and told the bhikkhus about Sakka offering alms-food to Thera Mahākassapa. The bhikkhus wondered how Sakka knew that Thera Mahākassapa had just come out of nirodhasamāpatti, and that it was the right and auspicious time for him to make offerings to the Thera. This question was put up to the Buddha, and the Buddha answered, "Bhikkhus, the reputation of a virtuous one as my son, Thera Mahākassapa, spreads far and wide; it reaches even the deva world. On account of his good reputation, Sakka himself has come to offer alms-food to him."
Then the Buddha spoke in verse as follows:
Verse 56:
The scents of rhododendron and of sandal wood are very faint; but the scent (reputation) of the virtuous is the strongest; it spreads even to the abodes of the deva.
* nirodhasamāpatti: sustained deep mental absorption following the attainment of nirodha, i.e., temporary cessation of the four mental khandhas
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57
魔王找不到戒行具足， 精进，
及以正智获得解脱者所行之道。
（注： 阿罗汉已不会再生， 魔王尽了全力也找不到阿罗汉死后去了那里。）
Verse 57:
Mara cannot find the path taken by those who are endowed with virtue, who live mindfully and have been freed from moral defilements by Right Knowledge
The Story of Thera Godhika
While residing at the Veļuvana monastery, the Buddha uttered Verse (57) of this book, with reference to Thera Godhika.
Thera Godhika was, on one occasion, diligently practising Tranquility and Insight Development, on a stone slab on the side of Isigili mountain in Magadha. When he had achieved one-pointedness of the mind (jhāna) he became very ill; that impaired the effectiveness of his practice. In spite of his sickness, he kept on striving hard; but every time he was making some progress he was overcome by sickness. He was thus inflicted for six times. Finally, he made up his mind to overcome all obstacles and attain arahantship even if he were to die. So, without relaxing he continued to practise diligently; in the end he decided to give up his life by cutting his throat; at the point of death he attained arahantship.
When Mara learned that Thera Godhika had died, he tried to find out where the Thera was reborn but failed to find him. So, assuming the likeness of a young man, Mara approached the Buddha and inquired where Thera Godhika was. The Buddha replied to him, "It will be of no benefit to you to learn of the destination of Thera Godhika; for having been freed of moral defilements he became an arahant. One like you, Mara, for all your power will not be able to find out where such arahants go after death."
Then the Buddha spoke in verse as follows:
Verse 57: Mara cannot find the path taken by those who are endowed with virtue, who live mindfully and have been freed from moral defilements by Right Knowledge.
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法 句 经
58& 59
如在大道旁的垃圾堆中，
可能长着芳香的莲花；
在众生杂堆中，
亦可能出现佛弟子，
其智慧的明亮，
远远超越盲目的凡夫俗子。
Verses 58 - 59:
As a sweet-smelling and beautiful lotus flower may grow upon a heap of rubbish thrown on the highway, so also, out of the rubbish heap of beings may appear a disciple of the Buddha, who with his wisdom shines forth far above the blind (ignorant) worldlings
The Story of Garahadinna
While residing at the Jetavana monastery, the Buddha uttered Verses (58) and (59) of this book, with reference to a rich man named Garahadinna and the miracle of the lotus flowers.
There were two friends named Sirigutta and Garahadinna in Sāvatthi. Sirigutta was a follower of the Buddha and Garahadinna was a follower of the Nigaṇṭhas, the ascetics who were hostile to the Buddhists. At the instance of the Nigaṇṭhas, Garahadinna often said to Sirigutta, "What benefit do you get by following the Buddha? Come, be a follower of my teachers." Having been told thus many times, Sirigutta said to Garahadinna, "Tell me, what do your teachers know?" To this, Garahadinna replied that his teachers knew everything; with their great power they knew the past, the present and the future and also the thoughts of others. So, Sirigutta invited the Nigaṇṭhas to his house for alms-food.
Sirigutta wanted to find out the truth about the Nigaṇṭhas, whether they really possessed the power of knowing other people's thoughts, etc. So he made a long, deep trench and filled it up with excreta and filth. Seats were then placed precariously over the trench; and big empty pots were brought in and covered up with cloth and banana leaves to make them appear as if they were full of rice and curries.
When the Nigaṇṭhas arrived, they were requested to enter one by one, to stand near their respective seats, and to sit down simultaneously. As all of them sat down, the flimsy strings broke and the Nigaṇṭhas fell into the filthy trench. Then Sirigutta taunted them, "Why don't you know the past, the present and the future? Why don't you know the thoughts of others?" All the Nigaṇṭhas then fled in terror.
Garahadinna naturally was furious with Sirigutta and refused to talk to him for two weeks. Then, he decided that he would have his revenge on Sirigutta. He pretended that he was no longer angry, and one day asked Sirigutta to invite, on his behalf, the Buddha and his five hundred disciples to partake of alms-food. So Sirigutta went to the Buddha and invited him to the house of Garahadinna. At the same time, he told the Buddha about what he had done to the Nigaṇṭhas, the teachers of Garahadinna. He also expressed his fear that this invitation might be a reprisal and so the invitation should be accepted only after due consideration.
The Buddha, with his supernormal power, knew that this would be the occasion for the two friends to attain Sotāpatti Fruition, and therefore accepted the invitation. Garahadinna made a trench, filled it with live coals and covered it with mats. He also kept some empty pots covered with cloth and banana leaves to make them appear as if filled with rice and curries. The next day, the Buddha came followed by five hundred bhikkhus in single file. When the Buddha stepped on the mat over the trench, the mat and live coals miraculously disappeared, and five hundred lotus flowers, each as large as a cart wheel, sprang up for the Buddha and his disciples to sit upon.
Seeing this miracle, Garahadinna was very much alarmed and he said rather incoherently to Sirigutta, "Help me, dear friend. Out of my desire for revenge, I have truly done a great wrong. My bad designs have had no effect at all on your Teacher. The pots in my kitchen are all empty. Please help me." Sirigutta then told Garahadinna to go and look at the pots. When Garahadinna found all the pots filled with food he was astounded and at the same time very much relieved and very happy. So the food was offered to the Buddha and his disciples. After the meal, the Buddha expressed his appreciation (anumodanā) of the meritorious act and then said,"Ignorant worldlings, lacking in knowledge, do not know the unique qualities of the Buddha, the Dhamma and the Saṁgha and so they are like the blind; but the wise, having knowledge, are like people with sight."
Then the Buddha spoke in verse as follows:
Verses 58 - 59:
As a sweet-smelling and beautiful lotus flower may grow upon a heap of rubbish thrown on the highway, so also, out of the rubbish heap of beings may appear a disciple of the Buddha, who with his wisdom shines forth far above the blind (ignorant) worldlings.
At the end of the discourse, both Garahadinna and Sirigutta attained Sotapatti Fruition.
End of Chapter Four: Flowers (Pupphavagga)
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法 句 经
60
对于无法入睡的人， 黑夜实在漫长；
对于疲惫的旅人， 一由旬亦非常遥远；
对于不知正法的愚人， 生死轮回极漫长。
（注：一由旬大约有七英里）
Verse 60:
Long is the night to one who is wakeful; long is (the journey of) one yojana to the traveler who is tired; long is saṁsāra (round of rebirths) to the fool, who is ignorant of the true Dhamma (the Teaching of the Buddha).
The Story of a Person
While residing at the Jetavana monastery, the Buddha uttered Verse (60) of this book, with reference to a certain young man and King Pasenadi of Kosala.
One day King Pasenadi, while going out in the city, happened to see a beautiful young woman standing at the window of her house and he instantly fell in love with her. So the king tried to find ways and means of getting her. Finding that she was a married woman, he sent for her husband and made him serve at the palace. Later, the husband was sent on an impossible errand by the king. The young man was to go to a place, a yojana (twelve miles) away from Sāvatthi, bring back some Kumuda lotus flowers and some red earth called 'aruṇavatī' from the land of the dragons (nāgas) and to arrive back at Sāvatthi the same evening, in time for the king's bath. The king's intention was to kill the husband if he failed to arrive back in time, and to take the wife for himself.
Hurriedly taking a food packet from his wife, the young man set out on his errand. On the way, he shared his food with a traveler. He also threw some rice into the water and said loudly, "O guardian spirits and dragons inhabiting this river! King Pasenadi has commanded me to get some Kumuda lotus flowers and aruṇavatī red earth for him. I have today shared my food with a traveler; I have also fed the fish in the river; I now share with you the benefits of the good deeds I have done today. Please get the Kumuda lotus and aruṇavatī red earth for me." The king of the dragons, hearing him, took the appearance of an old man and brought the lotus and the red earth.
On that evening, King Pasenadi, fearing that the young husband might arrive back in time, had the city-gates closed early. The young man, finding the city-gates closed, placed the red earth on the city-wall and stuck the flowers on the earth. Then he declared loudly, "O citizens! Be my witnesses! I have today accomplished my errand in time as instructed by the king. King Pasenadi, without any justification, plans to kill me." After that, the young man left for the Jetavana monastery to take shelter and find solace in the peaceful atmosphere of the monastery.
Meanwhile, King Pasenadi, obsessed with sexual desire, could not sleep, and kept thinking out how he would get rid of the husband in the morning and take his wife. At about midnight, he heard some eerie sounds; actually, these were the doleful voices of four persons suffering in Lohakumbhī Niraya (hell). Hearing those weird voices, the king was terrified. Early in the morning, he went to the Buddha, as advised by Queen Mallikā. When the Buddha was told about the four voices the king heard in the night, he explained to the king that those were the voices of four beings, who were the sons of rich men during the time of Kassapa Buddha, and that now they were suffering in Lohakumbhī Niraya because they had committed sexual misconduct with other people's wives. Then, the king came to realize the depravity of the deed and the severity of the punishment. So, he decided then and there that he would no longer covet another man's wife. "After all, it was on account of my intense desire for another man's wife that I was tormented and could not sleep the whole of last night," he reflected. Then King Pasenadi said to the Buddha, "Venerable Sir, now I know how long the night is for one who cannot sleep." The young man who was close at hand also said, "Venerable Sir, because I had travelled the full distance of a yojana yesterday, I, too, know how long the journey of a yojana is to one who is weary."
Combining their two statements, the Buddha spoke in verse as follows:
Verse 60:
Long is the night to one who is wakeful; long is (the journey of) one yojana to the traveler who is tired; long is saṁsāra (round of rebirths) to the fool, who is ignorant of the true Dhamma (the Teaching of the Buddha).
At the end of the discourse, the young man attained Sotāpatti Fruition.
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法句经
Dhammapada
61. 在旅途上，
若找不到比自己更好或同等的同伴，
就让他坚定地独自前进，
绝无与愚者为伴这一回事。
Verse 61:
If a person seeking a companion cannot find one who is better than or equal to him, let him resolutely go on alone; there can be no companionship with a fool
The Story of a Resident Pupil of Thera Mahākassapa
While residing at the Jetavana monastery, the Buddha uttered Verse (61) of this book, with reference to a resident pupil of Thera Mahākassapa.
When Thera Mahākassapa was residing near Rājagaha, he had two young bhikkhus staying with him. One of them was respectful, obedient and dutiful to the thera, but the other one was not. When the old thera chided the latter for his slackness in his duties, he was very much offended. On one occasion, he went to the house of a lay-disciple of the thera, and lied to them that the thera was ill. Thus, he got some choice food from them for the thera; but he ate the food on the way. When admonished by the thera for this he was extremely angry. The next day, when the thera was out on his alms-round, the young foolish bhikkhu stayed behind, broke the pots and pans and set fire to the monastery.
When a bhikkhu from Rājagaha told the Buddha about this, the Buddha said that it would have been much better for Thera Mahākassapa to live alone than to live with a foolish companion.
Then the Buddha spoke in verse as follows:
Verse 61:
If a person seeking a companion cannot find one who is better than or equal to him, let him resolutely go on alone; there can be no companionship with a fool.
At the end of the discourse, the bhikkhu from Rājagaha attained Sotāpatti Fruition.
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法句经 Dhammapada
62. “我有儿子，我有财富。”
因此（执着的）愚者感到苦恼。
事实上，他自己也不是自己的，
儿子与财富又怎能是他的呢？
Verse 62:
"I have sons, I have wealth"; with this (feeling of attachment) the fool is afflicted. Indeed, he himself is not his own, how can sons and wealth be his?
The Story of Ānanda, the Rich Man
While residing at the Jetavana monastery, the Buddha uttered Verse (62) of this book, with reference to a miserly rich man, named Ānanda.
There was once a very wealthy man named Ānanda in Sāvatthi. Although he possessed eighty crores, he was very reluctant to give anything in charity. To his son, Mūlasiri, he used to say, "Don't think the wealth we have now is very much. Do not give away anything from what you have, for you must make it grow, otherwise your wealth will dwindle away." This rich man had five pots of gold buried in his house and he died without revealing their location to his son.
Ānanda, the rich man, was reborn in a village of beggars, not far from Sāvatthi. From the time his mother was pregnant, the income of the beggars decreased; the villagers thought there must be a wicked and unlucky one amongst them. By dividing themselves up into groups and by the process of elimination, they came to the conclusion that the pregnant beggar woman must be the unfortunate one. Thus, she was driven out of the village. When her son was born, the son proved to be extremely ugly and repulsive. If she went out begging by herself, she would get as before, but if she went out with her son she would get nothing. So, when the boy was big enough, his mother sent him out alone to beg. As he wandered about in Sāvatthi, he entered his old house in his previous life. When the sons of his son Mūlasiri saw him, they were frightened by his ugly looks and began to cry. The servants then beat him and threw him out of the house.
The Buddha who was on his alms-round saw the incident and asked the Venerable Ānanda to fetch Mūlasiri. When Mūlasiri came, the Buddha told him that the young beggar was his own father in his previous existence. But Mūlasiri could not believe it. So, the Buddha directed the beggar boy to show where he had buried his five pots of gold. Then only, Mūlasiri accepted the truth and from that time he became a devoted lay-disciple of the Buddha.
Then the Buddha spoke in verse as follows:
Verse 62:
"I have sons, I have wealth"; with this (feeling of attachment) the fool is afflicted. Indeed, he himself is not his own, how can sons and wealth be his?
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法句经 Dhammapada
63. 自知愚昧的愚人，基于这点是个智者；
自以为是智者的愚人，才是真正的愚者。
Verse 63:
The fool who knows that he is a fool is for that very reason a wise man; but the fool who thinks that he is wise is called a fool indeed
The Story of Two Thieves
While residing at the Jetavana monastery, the Buddha uttered Verse (63) of this book, with reference to two pick-pockets.
On one occasion, two thieves joined a group of lay-disciples going to the Jetavana monastery, where the Buddha was giving a discourse. One of them listened attentively to the discourse and soon realised the Dhamma. However, the second thief did not pay any attention to the discourse as he was bent on stealing only; and he managed to steal a small sum of money from one of the lay-disciples.
After the discourse they went back to the house of the second thief. The second thief taunted the first thief, "You are so wise, you don't even have anything to cook in your house." Hearing this remark, the first thief reflected, "He is so foolish that he thinks he is being very smart." Then, together with some relatives, he went to the Buddha and related the matter to him.
To the man, the Buddha spoke in verse as follows:
Verse 63:
The fool who knows that he is a fool is for that very reason a wise man; but the fool who thinks that he is wise is called a fool indeed.
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64. 即使愚人尽其一生亲近智者，
亦不能知见真理，
如勺子不知汤的味道。
The Story of Thera Udayi
While residing at tho Jetavana monastery, the Buddha uttered Verse (64) of this book, with reference to Thera Udayi, a pretentious bhikkhu.
Thera Udayi would often go and sit on the platform from which learned theras delivered their discourses. On one occasion, some visiting bhikkhus, taking him for a very learned thera, put to him some questions on the five aggregates (khandhas). Thera Udayi could not answer, because he did not know anything of the dhamma. The visiting bhikkhus were greatly astonished to find that one staying in the same monastery with the Buddha knew so very little about the khandhas and the ayatanas (sense-bases and sense-objects).
To them, the Buddha spoke in verse as follows:
Verse 64:
A fool, even though he is associated with a wise man all his life, does not understand the Dhamma, just as a ladle does not know the taste of soup.
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法句经 Dhammapada
65. 利慧者虽只与智者相处片刻，
却能迅速地知见真理，
如舌头能知汤的味道。
Verse 65:
An intelligent man, even though he is associated with a wise man only for a moment, quickly understands the Dhamma, just as the tongue knows the taste of soup
The Story of Thirty Youths from Paveyyaka
While residing at the Jetavana monastery, the Buddha uttered Verse (65) of this book, with reference to thirty bhikkhus from Paveyyaka.
One day, a group of youths from Pāveyyaka were enjoying themselves with a courtesan in a forest, and while they were resting, the courtesan stole some of their valuable ornaments and ran away.
While searching for her in the forest, they met the Buddha. Instead of looking for her further, they diverted the attention to the Buddha and listened attentively to the religious discourse given by the Buddha. After the discourse all of them joined the Order of the Buddha and followed him to the Jetavana monastery. While staying at the monastery, they strictly observed the austerity or purification practice (dhutanga). Later, when the Buddha delivered the Anamatagga Sutta (Discourse on Countless Existences), all those bhikkhus attained arahantship.
When other bhikkhus commented that Pāveyyaka bhikkhus were very quick in attaining arahantship, the Buddha replied to them in verse, as follows:
Verse 65:
An intelligent man, even though he is associated with a wise man only for a moment, quickly understands the Dhamma, just as the tongue knows the taste of soup.
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法句经 Dhammapada
66. 对于无知的愚人，
他即是自己的敌人，
他四处造下恶业，
带来苦果的恶业。
The Leper’s confidence in the Triple Gem
While residing at the Jetavana monastery, the Buddha uttered Verse (66) of this book, with reference to Suppabuddha, a leper.
Suppabuddha, the leper, while sitting at the back of the crowd and listening attentively to the discourse given by the Buddha, attained Sotāpatti Fruition. When the crowd had dispersed, he followed the Buddha to the monastery as he wished to tell the Buddha about his attainment of Sotāpatti Fruition. Sakka, king of the devas, wishing to test the leper's faith in the Buddha, the Dhamma and the Saṁgha, appeared to him and said, "You are only a poor man, living on what you get by begging, with no one to fall back on. I can give you immense wealth if you deny the Buddha, the Dhamma and the Saṁgha and say that you have no use for them." To this, Suppabuddha replied. "I am certainly not a poor man, with no one to rely on. I am a rich man; I possess the seven attributes which noble ones possess; I have faith (saddhā), morality (sīla), sense of shame to do evil (hiri), sense of fear to do evil (ottappa), learning (suta), generosity (cāga) and knowledge (paňňā).
Then, Sakka went to the Buddha ahead of Suppabuddha and related the conversation between himself and Suppabuddha. To him the Buddha replied that it would not be easy even for a hundred or a thousand Sakkas to coax Suppabuddha away from the Buddha, the Dhamma and the Saṁgha. Soon after this, Suppabuddha arrived at the monastery and reported to the Buddha about his attainment of Sotāpatti Fruition. On his way back from the Jetavana monastery, Suppabuddha was gored to death by an infuriated cow, who, in fact, was an ogress assuming the form of a cow. This ogress was none other than the courtesan who was killed by Suppabuddha in one of his previous existences and who had vowed to have her revenge on him.
When the news of Suppabuddha's death reached the Jetavana monastery, the bhikkhus asked the Buddha where Suppabuddha was reborn and the Buddha replied to them that Suppabuddha was reborn in Tāvatimsa deva realm. The Buddha also explained to them that Suppabuddha was born a leper because, in one of his previous existences, he had spat upon a holy man, but after realising the Dhamma, his mental defilements had been cleared away.
Then the Buddha spoke in verse as follows:
Verse 66:
With themselves as their own enemies, fools lacking in intelligence, move about doing evil deeds, which bear bitter fruits.
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法句经 Dhammapada
67. 若做了某事会后悔，
以及受其果报时，
他泪流满面地悲泣，
那即是没有善行其事。
Verse 67
That deed is not well done when, after having done it, one regrets, and when weeping, with tearful face, one reaps the fruit thereof
How the Buddha saved an innocent Farmer
One day, some thieves having stolen some valuables and cash from the house of a rich man came to a field. There, they divided the stolen property among themselves and dispersed; but a packet containing stolen money, accidentally dropped from one of the thieves, was left behind unnoticed.
Early in the morning on that day, the Buddha, on surveying the world with his supernormal power, perceived that a farmer, cultivating near that field, would attain Sotāpatti Fruition on that very day.
So, the Buddha went there, accompanied by the Venerable Ānanda. The farmer on seeing the Buddha paid obeisance to him and continued to plough the field. The Buddha seeing the packet of money said to the Venerable Ānanda, "Ānanda, look at that very poisonous snake," and Ānanda replied,
"Venerable Sir, yes, it is, indeed, a very poisonous snake!" Then, both the Buddha and the Venerable Ānanda continued their way.
The farmer, hearing them, went to find out if there really was a snake and found the packet of money. He took the packet and hid it in a place. The owners of the property coming after the thieves came to the field, and tracing the footprints of the farmer, found the packet of money. They beat the farmer and took him to the king, who ordered his men to kill the farmer. On being taken to the cemetery, where he was to be killed, the farmer kept on repeating, "Ānanda, look at that very poisonous snake. Venerable Sir, I see the snake; it is, indeed, a very poisonous snake!" When the king's men heard the above dialogue between the Buddha and the Venerable Ānanda being repeated all the way, they were puzzled and took him to the king. The king surmised that the farmer was calling upon the Buddha as a witness; he was therefore taken to the presence of the Buddha. After hearing from the Buddha everything that had happened in the morning, the king remarked, "If he had not been able to call upon the Buddha as a witness of his innocence, this man would have been killed." To him, the Buddha replied, "A wise man should not do anything that he would repent after doing it"
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法句经 Dhammapada
68. 若做了某事不会后悔，
以及受其果报时，
他感到欢喜快乐，
那即是已经善行其事。
Verse 68
That deed is well done when, after having done it, one regrets not, and when, with joy and pleasure, one reaps the fruit thereof.
The Strong devotion of Sumana, the Florist
A florist, named Sumana, had to supply King Bimbisāra of Rājagaha with jasmine flowers every morning. One day, as he was going to the king's palace he saw the Buddha coming into town for alms-food accompanied by many bhikkhus felt a strong desire to offer his flowers to him. At once, he decided that even if the king were to drive him out of the country or to kill him, he would offer the flowers to the Buddha instead. Thus, with utmost devotion, he offered all his flowers to the Buddha and his disciples. As the Buddha proceeded with the bhikkhus, and surrounded by the flowers, thousands of people came to pay homage to the Buddha. As for Sumana, his entire body was suffused with delightful satisfaction (pīti).
The wife of the florist Sumana then went to the king and said that she had nothing to do with her husband failing to supply the king with flowers for that day. The king, being a Sotāpanna himself, felt quite happy about the flowers. He came out to see the wonderful sight and paid obeisance to the Buddha. The king also took the opportunity to offer alms-food to the Buddha and his disciples.
After the meal, the Buddha returned in the Jetavana monastery and the king followed him for some distance. On arrival back at the palace King Bimbisāra sent for Sumana. The king praised Sumana for his great devotion to the Buddha. The king also applauded his bravery in offering flowers and to show his appreciation gave him a big reward.
At the Jetavana monastery, the Venerable Ānanda asked the Buddha what benefits Sumana would gain by his good deed done on that day. The Buddha answered that Sumana, having given to the Buddha without any consideration for his safety in offering the flowers would not be born in any of the four lower worlds (Apāya). Eventually one day he would gain release from unsatisfactory state of existence.
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法句经 Dhammapada
69. 只要恶业还未成熟，
愚者以为它是甜如蜜的；
然而当恶业成熟时，
愚者就得为它受苦。
Verse 69:
As sweet as honey is an evil deed; so thinks the fool so long it ripens not;
but when it ripens, then he comes to grief.
The young man who molested a nun
Once there was a young daughter of a rich man in Sāvatthi. Because she was so beautiful, with looks so tender and sweet, like a blue lotus flower, she was called "Uppalavannā", the blue lotus. The fame of her beauty spread far and wide and there were many suitors: princes, rich men and many others. But she decided that it would be better for her to become a bhikkhuni, a female member of the Buddhist Order. One day, after lighting a lamp, she kept her mind fixed on the flame and meditating on the fire kasina (object of concentration) she soon achieved Magga Insight and finally attained arahantship.
Some time later, she moved to the 'Dark Forest' (Andhavana) and lived in solitude. While she was out on her alms-round, Nanda, the son of her uncle, came to her monastery and hid himself underneath her couch. Nanda had fallen in love with Uppalavannā before she became a bhikkhuni; his intention obviously was to take her by force. When Uppalavannā returned she saw Nanda and said, "You fool! Do no harm, do not molest." But he would not be stopped. After satisfying himself, he left her. For this terrible deed of molesting a holy person, he had to suffer for a long period.
The Buddha next sent for King Pasenadi of Kosala and told him about the dangers that bhikkhunis living in forests had to face from irresponsible persons obsessed with sex. The king then promised to build monasteries for bhikkhunis only in towns or close to the towns.
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法句经 Dhammapada
70. 即使愚者月复一月地修苦行，
只以古沙草片摄取饮食，
却依然比不上已思惟真谛者(圣人)的十六份之一。
70
Month after month a fool may eat only as much food as can be picked up on the tip of a kusa grass blade, but he is not worth a sixteenth part of those who have comprehended the Truth.
The ascetic who deceived others (Jambuka)
Jambuka was the son of a rich man in Savatthi. Due to his past evil deeds he was born with very peculiar habits. As a child, he wanted to sleep on the floor with no proper bed, and to take his own excreta for food instead of rice. When he grew older, his parents sent him to the Ajivakas, the naked ascetics. When those ascetics found out about his peculiar food habits they drove him away. At nights he ate human excreta and in the day time stood still on one leg and kept his mouth open. He used to say that he kept his mouth open because he only lived on air and that he stood on one leg because it would otherwise be too heavy for the earth to bear him. "I never sit down, I never go to sleep," he boasted and on account of this, he was known as Jambuka, a 'jackal'.
Many people believed him and some would come to him with offerings of choice food. Then Jambuka would refuse and say, "I do not take any food except air." When pressed, he would take just a little of the food with the tip of a blade of grass and say, "Now go, this little will give you enough merit." In this way, Jambuka lived for fifty-five years, naked and taking only excreta.
One day, the Buddha saw in his vision that Jambuka was due to attain arahatship within a short time. So, in the evening, the Buddha went to where Jambuka was staying and asked for some place to spend the night. Jambuka pointed out to him a mountain-cave not far from the stone slab on which he himself was staying. During the first, second and third watches of the night, the Catumaharajika devas, Sakka and Mahabrahma came to pay homage to the Buddha in turn. On all the three occasions, the forest was lit up and Jambuka saw the light three times. In the morning, he walked over to the Buddha and enquired about the lights.
When told about the devas, Sakka and Mahabrahma coming to pay homage to the Buddha, Jambuka was very much impressed, and said to the Buddha, "You must, indeed, be a wonderfully great person for the devas, Sakka and Mahabrahma to come and pay homage to you. As for me, even though I have practised austerely for fifty-five years, living only on air and standing only on one leg, none of the devas, nor Sakka, nor Mahabrahma has ever came to me" To him, the Buddha replied, "O Jambuka! You have been deceiving other people, but you cannot deceive me. I know that for fifty-five years you have been eating excreta and sleeping on the ground."
Furthermore, the Buddha explained to him how in one of his past existences during the time of Kassapa Buddha, Jambuka had prevented a thera from going with him to the house of a lay-disciple where alms-food was being offered and how he had also thrown away the food that was sent along with him for that thera. It was for those evil deeds that Jambuka had to be eating excreta and sleeping on the ground. Hearing that account, Jambuka was horrified and terror-stricken, and repented for having done evil and for having deceived other people. He went down on his knees and the Buddha gave him a piece of cloth to put on. The Buddha then proceeded to deliver a discourse; at the end of the discourse Jambuka attained arahantship and joined the Buddhist Order on the spot.
Soon after this, Jambuka's pupils from Anga and Magadha arrived and they were surprised to see their teacher with the Buddha. Thera Jambuka then explained to his pupils that he had joined the Buddhist Order and that he was now only a disciple of the Buddha. To them, the Buddha said that although their teacher had lived austerely by taking food very sparingly, it was not worth even one-sixteenth part of his present practice and achievement
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法句经 Dhammapada
71.
恶业不会即刻带来果报，
如刚挤出的牛奶不会即刻凝固，
但它依然跟随着愚者，
如盖上灰的活火炭。
71
An evil deed does not immediately bear fruit, just as milk does not curdle at once; but it follows the fool, burning him like live coal covered with ashes
A ghost with a human head and snake’s body
The Chief Disciple Maha Moggallana was on one occasion going on an alms-round with Thera Lakkhana in Rajagaha. On seeing something, he smiled but said nothing. When they were back at the monastery, Thera Maha Moggallana told Thera Lakkhana that he smiled because he saw a peta-ghost with the head of a human being and the body of a snake. The Buddha then said that he himself had seen that very peta-ghost on the day he attained Buddhahood. The Buddha also explained that, a very long time ago, there was a paccekabuddha, who was respected by many. People going to his monastery had to traverse a field. The owner of the field, fearing that his field would be damaged by too many people going to and from the monastery, set fire to it. Consequently, the paccekabuddha had to move to some other place. The disciples of the paccekabuddha, being very angry with the land-owner, beat him and killed him. On his death he was reborn in Avici Niraya. In his present existence, he was serving out the remaining term of the evil consequences (kamma) as a peta-ghost.
In conclusion, the Buddha said, "An evil deed does not bear fruit immediately, but it invariably follows the evil doer. There is no escape from the consequences of an evil deed."
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法句经 Dhammapada
72.
愚人的知识只会伤害他自己，
它毁灭了他的福业，也使他的头颅破裂。
（注：头颅是指智慧）
72
The skill of a fool can only harm him; it destroys his merit and his wisdom
Be careful in actions
The Chief Disciple Mahā Moggallāna saw this enormous peta-ghost while going on an alms-round with Thera Lakkhana. In this connection, the Buddha explained that Satthikutapeta, in one of his previous existences, was very skilful in throwing stones at things. One day, he asked permissions from his teacher to try out his skill. His teacher told him not to hit a cow, or a human being as he would have to pay compensation to the owner or to the relative, but to find some other target.
On seeing a holy man on his alms-round, this foolish man lacking in intelligence, thought this would be an ideal target, because he no relative or guardian. So he threw a stone at the holy man and killed the him. The stone-thrower was killed by the disciples of the holy man and he was reborn in Avici Niraya (hell). Afterwards, he was reborn as a peta-ghost and had since been serving the remaining term of the evil consequences (kamma) of his evil deed. As a peta-ghost his enormous head was being continuously hit with red-hot hammers.
In conclusion, the Buddha said, "To a fool, his skill or knowledge is of no use; it can only harm him."
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法句经 Dhammapada
73.
无知的比丘，贪求自己不当得的恭敬，
想要在众比丘中居先，
要在寺院里掌权，
以及贪求与他非亲之人的顶礼。
The foolish bhikkhu desires praise for qualities he does not have, precedence among bhikkhus, authority in the monasteries, and veneration from those unrelated to him.
74.
且让在家众与比丘们都想：
“诸事皆因我而成就。无论一切大小事，且让 他们听从我的指示。”
这是愚人的想法，增长其贪欲与我慢。
‘Let both laymen and bhikkhus think that things are done because of me; let them obey me in all matters, great and small.’ Such being the thoughts of the fool, his greed and his pride grow.
A lay disciple and a stubborn monk
Citta, a householder, once met Thera Mahānāma, one of the group of the first five bhikkhus, going on an alms-round, and invited the Thera to his house. There, he offered alms-food to the Thera and after listening to the discourse given by him, Citta realised the Dhamma. Later, Citta built a monastery in his mango grove. There, he looked to the needs of all bhikkhus who came to the monastery and Bhikkhu Sudhamma was installed as the resident bhikkhu.
One day, the two Chief Disciples of the Buddha, the Venerable Sāriputta and the Venerable Mahā Moggallāna, came to the monastery and after listening to the discourse given by the Venerable Sāriputta, Citta attained the third stage of Sainthood. Then, he invited the two Chief Disciples to his house for alms-food the next day. He also invited Thera Sudhamma, but Thera Sudhamma refused in anger and said, "You invite me only after the other two." Citta repeated his invitation, but it was turned down. Nevertheless, Thera Sudhamma went to the house of Citta early on the following day.
But when invited to enter the house, Thera Sudhamma refused and said that he would not sit down as he was going on his alms-round. But when he saw the things that were to be offered to the two Chief Disciples, he envied them so much that he could not restrain his anger. He abused Citta and said, "I don't want to stay in your monastery any longer," and left the house in anger.
From there, he went to the Buddha and reported everything that had happened. To him, the Buddha said, "You have insulted a lay-disciple who is endowed with faith and generously. You'd better go back to him and own up your mistake." Sudhamma did as he was told by the Buddha, but Citta would not be appeased; so he returned to the Buddha for the second time. The Buddha, knowing that the pride of Sudhamma had dwindled by this time, said, "My son, a good bhikkhu should have no attachment; a good bhikkhu should not be conceited and say 'This is my monastery, this is my place, these are my lay-disciples,' etc., for in one with such thoughts, covetousness and pride will increase.”
At the end of the admonition, Sudhamma went to the house of Citta, and this time they were reconciled; and within a few days, Sudhamma attained Arahantship.
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法句经 Dhammapada
75.
诚然，一个是导向世俗成就之道，
另一个则是导向涅槃之道。
明了这一点，身为佛弟子的比丘，
不应乐于世俗的成就与恭敬，
而应培育舍离与不执取。
Surely, the path that leads to worldly gain is one; and the path that leads to Nibbāna is another; understanding this, the bhikkhu, the disciples of the Buddha, should not rejoice in worldly favours, but cultivate detachment.
Tissa was the son of a rich man from Sāvatthi. His father used to offer alms-food to the Chief Disciple Sāriputta in their house and so Tissa even as a child had met the Chief Disciple on many occasions. At the age of seven he became a novice (samanera) under the Chief Disciple Sāriputta.
While he was staying at the Jetavana monastery, many of his friends and relatives came to see him, bringing presents and offerings. The novice found these visits to be very tiresome; so after taking a subject of meditation from the Buddha, he left for a forest monastery. Whenever a villager offered him anything, Tissa would just say 'May you be happy, may you be liberated from the ills of life,' and would go on his own way. While he stayed at the forest monastery, he ardently and diligently practised meditation, and at the end of three months he attained arahantship.
After the vassa, the Venerable Sāriputta accompanied by the Venerable Mahā Moggallāna and other senior disciples paid a visit to Tissa. All the villagers came out to welcome the Venerable Sāriputta and his company of four thousand bhikkhus. They also requested the Venerable Sāriputta to favour them with a discourse, but the Chief Disciple declined; instead, he directed his pupil Tissa to deliver a discourse to the villagers. The villagers, however, said that their teacher Tissa could only say "May you be happy, may you be liberated from the ills of life", and asked the Chief Disciple to assign another bhikkhu in his place. But the Venerable Sāriputta insisted that Tissa should deliver a discourse on the Dhamma, and said to Tissa, "Tissa, talk to them about the Dhamma and show them how to gain happiness and how to be liberated from the ills of life." Thus, in obedience to his teacher, Samanera Tissa went up the platform to deliver his discourse.
The Venerable Sāriputta praised Tissa for having expounded the Dhamma so well. Dawn was approaching when he finished his exposition, and all the villagers were very much impressed. Some of them were surprised that Samanera Tissa knew the Dhamma so well, but they were also dissatisfied with him because formerly he had talked so little about the Dhamma to them; the others were happy and contented to find the samanera to be so learned and felt that they were very lucky to have him amongst them.
The Buddha, with his supernormal power, saw from the Jetavana monastery these two groups of villagers and appeared before them. His intention in coming to the village was to clear up the misunderstanding amongst the villagers. The Buddha arrived while the villagers were preparing alms-food for the bhikkhus. So, they had the opportunity to offer alms-food to the Buddha as well. After the meal, the Buddha addressed the villagers, "O lay disciples, all of you are so lucky to have Samanera Tissa amongst you. It is on account of his presence here that I myself, my Chief Disciples, senior disciples and many other bhikkhus now pay you a visit." These words made them realize how fortunate they were to have Samanera Tissa with them and they did not waste time thinking about what had happened in the past.
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法句经 Dhammapada
76.
人们应跟随指摘人们过失的智者，
如同跟随向导至被埋没的宝藏。
对于跟随此智者的人，
只有益处，绝无厄难。
One should follow a wise man who admonishes one for one’s faults; as one would follow a guide to some buried treasure. To one who follows such a wise man, it will be an advantage and not a disadvantage
A poor man wins spiritual release
Rādha was a poor brahmin who stayed in the monastery doing small services (like cutting the grass and sweeping the cells) for the bhikkhus. For his services he was provided with food and clothing and other needs, but was not encouraged to join the Order, although he had a strong desire to become a bhikkhu.
One day, early in the morning, when the Buddha surveyed the world with his supernormal power, he saw the poor old brahmin in his vision and knew that he was due for arahantship. So the Buddha went to the old man, and learned from him that the bhikkhus of the monastery did not want him to join the Order. The Buddha therefore called all the bhikkhus to him and asked them, "Is there any bhikkhu here who recollects any good turn done to him by this old man?" To this question, the Venerable Sāriputta replied, "Venerable Sir, I do recollect an instance when this old man offered me a spoonful of rice." "If that be so," the Buddha said, "shouldn't you help your benefactor get liberated from the ills of life?" Then the Venerable Sāriputta agreed to make the old man a bhikkhu and he was duly admitted to the Order. The Venerable Sāriputta guided the old bhikkhu and the old bhikkhu strictly followed his guidance. Within a few days, the old bhikkhu attained arahantship.
When the Buddha next came to see the bhikkhus, they reported to him how strictly the old bhikkhu followed the guidance of the Venerable Sāriputta. To them, the Buddha replied that a bhikkhu should be amenable to guidance like Rādha, and should not resent when rebuked for any fault or failing.
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法句经 Dhammapada
77.
智者应训诫他人，
给予他人劝告，
以及防止他人犯错。
这种人受到善人喜爱，
只有恶人才会讨厌他。
The wise man should admonish others; he should give advice and should prevent others from doing wrong; such a man is held dear by the good; he is disliked only by the bad.
The Story or Bhikkhus Assaji and Punabbasuka
While residing at the Jetavana monastery, the Buddha uttered Verse (77) of this book, with reference to bhikkhus Assaji and Punabbasuka.
Bhikkhus Assaji and Punabbasuka and their five hundred disciples were staying at Kitāgiri village. While staying there they made their living by planting flowering plants and fruit trees for their personal gain. They also violated some minor rules precepts for bhikkhus, thus making the monastery noisy and unconducive for other bhikkhus striving for their spiritual development.
The Buddha hearing about these bhikkhus sent his two Chief Disciples Sāriputta and Mahā Moggallāna, to advise them to change their behaviour. After the admonition given by Sāriputta and Mahā Moggallāna, most of the errant bhikkhus changed their way of life, while some returned to the household life.
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法句经 Dhammapada
78.
人们不应亲近恶友，
亦不应亲近卑劣之人。
人们应亲近善友，
以及亲近圣者。
Associate not with evil friends, associate not with mean men; associated with good friends, associate with noble men.
The stubbornness of Thera Channa
Channa was the attendant who accompanied Prince Siddhattha when he renounced the world and left the palace on horseback. When the prince attained Buddhahood, Channa also became a bhikkhu. As a bhikkhu, he was very arrogant and overbearing because of his close connection to the Buddha. Channa used to say, "I came along with my Master when he left the palace for the forest. At that time, I was the only companion of my Master and there was no one else. But now, Sariputta and Moggallana say they are the Chief Disciples,' and they hold the authority to control us."
When the Buddha sent for him and admonished him for his behaviour, he kept silent but continued to abuse and taunt the two Chief Disciples. The Buddha sent for him and admonished him several times; still, he did not change. And again, the Buddha sent for Channa and said, "Channa, these two noble bhikkhus are good friends to you; you should associate with them and be on good terms with them."
In spite of repeated admonitions and advice given by the Buddha, Channa did as he pleased and continued to scold and abuse the two Chief Disciples. The Buddha, knowing this, said that Channa would not change during the Buddha's lifetime but after his demise (parinibbāna) Channa would surely change. On the eve of his parinibbāna, the Buddha called Thera Ānanda to his bedside and instructed him to impose the Brahmadaṇḍa to Channa; i.e., for the bhikkhus to simply ignore him and to have nothing to do with him.
After the parinibbāna of the Buddha, Channa, learning about the punishment from Thera Ānanda, felt a deep and bitter remorse for having done wrong. Then, he owned up his guilt to the bhikkhus and asked for pardon. From that moment, he changed his ways and outlook. He also obeyed their instructions in his meditation practice and soon attained Arahantship.
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法句经 Dhammapada
79.
饮法之人，
以安宁之心愉快地活着；
智者常乐于圣者所说之法。
He who drinks in the Dhamma lives happily with a serene mind;
The wise man ever delights in the Dhamma revealed by the Ariyas (noble ones)
The Story of Thera Maha kappina
Mahā Kappina was king of Kukkutavati. He had a queen named Anojā; he also had one thousand ministers to help him rule the country. One day, the king accompanied by those one thousand ministers, was out in the park. There, they met some merchants from Sāvatthi. On learning about the Buddha, the Dhamma, and the Sangha from these merchants the king and his ministers immediately set out for Sāvatthi.
On that day, when the Buddha surveyed the world with his supernormal power, he saw in his vision, Mahā Kappina and his ministers coming towards Sāvatthi. He also knew that they were due for arahantship. The Buddha went to a place one hundred and twenty yojanas away from Sāvatthi to meet them. There, he waited for them under a banyan tree on the bank of the river Candabhaga. King Mahā Kappina and his ministers came to the place where the Buddha was waiting for them. When they saw the Buddha, with six-coloured rays radiating from his body, they approached the Buddha and paid homage to him. The Buddha then delivered a discourse to them. After listening to the discourse the king and all his ministers attained the first stage of sainthood, and they asked the Buddha to permit them to join the Order. The Buddha, reflecting on their past and finding that they had made offerings of yellow robes in a past existence, said to them, "Ehi bhikkhu", and they all became bhikkhus.
Meanwhile, Queen Anojā, learning about the king's departure for Sāvatthi, sent for the wives of the one thousand ministers, and together with them followed the king's trail. They too came to the place where the Buddha was and seeing the Buddha with a halo of six colours, paid homage to him. All this time, the Buddha by exercising his supernormal power had made the king and his ministers invisible so that their wives did not see them. Should they see their husbands with yellow robes and shaven heads, their minds would be disturbed and they would not be able to realised the Dhamma. The queen therefore enquired where the king and his ministers were. The Buddha replied, ‘Just sit down; you will be able to see them even here.’ The Queen and the wives of the ministers were overjoyed that they would be able to see their husbands. So they sat down. The Buddha then delivered another discourse; at the end of this discourse the king and his ministers attained arahantship; the queen and the wives of the ministers attained the first stage of Sainthood. At that instant, the queen and her party saw the newly admitted bhikkhus and recognized them as their former husbands.
The ladies also asked permission from the Buddha to enter the Order of bhikkhunis; so they were directed to go ahead to Sāvatthi. There they entered the Order and very soon they also attained arahantship.
The Buddha then returned to the Jetavana monastery accompanied by the bhikkhus. At the Jetavana monastery, Thera Mahā Kappina while resting during the night or during the day would often say, "Oh, what happiness!" "Oh, what happiness!"(Aho Sukham! Aho Sukham!). The bhikkhus, hearing him saying this so many times a day told the Buddha about it. To them the Buddha replied, "My son Kappina having had the taste of the Dhamma lives happily with a serene mind; he is saying these words of exultation repeatedly with reference to Nibbana."
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法句经 Dhammapada
80.
治水者疏导水，
矢师矫正箭，
木匠修饰木，
智者制伏自己。
Irrigators lead the waters; fletchers bend the shafts; carpenters bend the wood; the wise control themselves
The Story of Sāmanera Paṇḍita
Paṇḍita was a young son of a rich man of Sāvatthi. He became a sāmanera at the age of seven. On the eighth day after becoming a sāmanera, as he was following Thera Sāriputta on an alms-round, he saw some farmers channeling water into their fields and asked the Thera, "Can water which has no consciousness be guided to wherever one wishes ?" The Thera replied, "Yes, it can be guided to wherever one wishes." As they continued on their way, the sāmanera next saw some fletchers heating their arrows with fire and straightening them. Further on, he came across some carpenters cutting, sawing and planing timber to make it into things like cart-wheels. Then he pondered, "If water which is without consciousness can be guided to wherever one desires, if a crooked bamboo which is without consciousness can be straightened, and if timber which is without consciousness can be made into useful things, why should I, having consciousness, be unable to tame my mind and practise Tranquillity and Insight Meditation?"
Then and there he asked permission from the Thera and returned to his own room in the monastery. There he ardently and diligently practised meditation, contemplating the body. Sakka and the devas also helped him in his meditation by keeping the monastery and its precincts very quiet and still.
Before meal time Sāmanera Paṇḍita attained Anāgāmi Fruition (the third stage of Sainthood).
At that time Thera Sāriputta was going towards the place where the sāmanera was. The Buddha saw with his supernormal power that Sāmanera Paṇḍita had attained Anāgāmi Fruition and also that if he continued to practise meditation he would soon attain arahantship. So the Buddha decided to stop Sāriputta from entering the room, where the samanera was. The Buddha went to the door and kept Sāriputta engaged by putting some questions to him. While the conversation was taking place, the sāmanera attained arahantship. Thus, the samanera attained arahantship on the eighth day after becoming a novice.
In this connection, the Buddha said to the bhikkhus of the monastery,"When one is earnestly practising the Dhamma, even Sakka and the devas give protection and keep guard; I myself have kept Thera Sāriputta engaged at the door so that Samanera Paṇḍita should not be disturbed. The samanera, having seen the farmers irrigating their fields, the fletchers straightening their arrows, and carpenters making cart-wheels and other things, tames his mind and practises the Dhamma; he has now become an arahant."
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法句经 Dhammapada
如同岩岳不受狂风动摇，
智者亦不受毁誉动摇。
As a solid rock is unshaken by the wind, even so the wise are unshaken by praise or blame.
The Story of Thera Lakunṭaka Bhaddiya
Bhaddiya was one of the bhikkhus staying at the Jetavana monastery. Because of his short stature he was known as Lakunṭaka (the dwarf). Lakunṭaka Bhaddiya was very good natured; even young bhikkhus would often tease him by pulling his nose or his ear, or by patting him on his head. Very often they would jokingly say, "Uncle, how are you? Are you happy, or are you bored with your life here as a bhikkhu?". Lakunṭaka Bhaddiya never retaliated in anger, or abused them. In fact, he was very serene and pleasing to the eyes.
When told about the patience of Lakunṭaka Bhaddiya, the Buddha said,"An arahant never loses his temper, he has no desire to speak harshly or to think ill of others. He is like a mountain of solid rock. As a solid rock is unshaken by the wind so also, an arahant is unperturbed by scorn or by praise." Only then did the other monks come to know that Bhaddiya had attained Sainthood.
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法句经 Dhammapada
82.
如同既深且清又平静的水池，
智者听闻正法后变得安详。
Just as a deep lake is clear and still, even so, on hearing the teachings, the wise become exceedingly peaceful.
The Lady who abused the bhikkhus
Kānamātā was a devoted lay disciple of the Buddha. Her daughter Kāna was married to a man from another village. As Kāna had been on a visit to her mother for some time, her husband sent a message for her to come home. Her mother told her to wait for one more day as she wanted to send along some sweetmeats with her for her husband. The next day, Kanamata made some sweetmeats, but when four bhikkhus stood at her door for alms, she offered some to them. The four bhikkhus told other bhikkhus about the sweetmeats from Kanamata's house and they also came to stand at the door of Kanamata, and Kanamata offered her sweetmeats to the bhikkhus as they came in, one after another. The result was that in the end there was none left for Kana and she did not go home on that day. The same thing happened on the next two days; her mother made some sweetmeats, the bhikkhus stood at her door, she offered her sweetmeats to the bhikkhus, there was nothing left for her daughter to take home, and her daughter did not go home. On the third day, for the third time, her husband sent her a message, which was also an ultimatum stating that if she failed to come home the next day, he would take another wife. But on the next day also Kana was unable to go home because her mother offered all her sweetmeats to the bhikkhus. Kana's husband then took another wife and Kana became very bitter towards the bhikkhus. She used to abuse all bhikkhus so much so that the bhikkhus kept away from the house of Kanamata.
The Buddha heard about Kana and went to the house of Kanamata; there Kanamata offered him some rice gruel. After the meal, the Buddha sent for Kana and asked her, "Did my bhikkhus take what was given them or what was not given them ?" Kana answered that the bhikkhus had taken only what was given them, and then added, "They were not in the wrong; only I was in the wrong." Thus, she owned up her fault and she also paid homage to the Buddha. The Buddha then gave a discourse. At the end of the discourse, Kana attained the first stage of Sainthood.
On the way back to the monastery, the Buddha met King Pasenadi of Kosala. On being told about Kana and her bitter attitude towards the bhikkhus, King Pasenadi asked the Buddha whether he had been able to teach her the Dhamma and, make her see the Truth (Dhamma). The Buddha replied, "Yes, I have taught her the Dhamma, and I have also made her rich spiritually.," Then the king promised the Buddha that he would make Kana rich even in this existence. The king then sent his men with a palanquin to fetch Kana. When she arrived, the king announced to his ministers,
"Whoever can keep my daughter Kana in comfort may take her." One of the ministers volunteered to adopt Kana as his daughter, gave her all his wealth, and said to her, "You may give in charity as much as you like." Everyday, Kana made offerings to the bhikkhus at the four city-gates. When told about Kana giving generously in charity, the Buddha said, "Bhikkhus, the mind of Kana which was foggy and muddled was made clear and calm by my words."
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法句经 Dhammapada
83.
诚然，具德者舍弃了一切（执着），
不以贪欲之心交谈；
当面对快乐或痛苦时，
智者不显示出欢喜或悲愁。
The Wise are unaffected by gain or loss
The Buddha once observed vassa at Veranja with many other bhikkhus at the request of a brahmin from Veranja. While they were at Veranja, the brahmin while under the evil influence of Mara failed to look after them. The people of Veranja, who were then facing a famine, could offer very little to the bhikkhus when they went on their rounds for almsfood. Venerable Mahā Moggallāna requested permission from the Buddha to bring some food from a place, others cannot reach by using his miraculous power by was refused permission. In spite of all these hardships, the bhikkhus were not disheartened. They were quite contented with the small amount of grain which the horse-traders offered them daily.
At the end of the vassa, after informing the brahmin from Veranja, the Buddha returned to the Jetavana monastery, accompanied by the other bhikkhus. The people of Sāvatthi welcomed them back with joy and offered almsfood of all kinds to the Buddha and his bhikkhus.
Now at that time, by the kindness of the bhikkhus, a group of people were allowed to stay in the monastery. After eating whatever was left over by the bhikkhus, they went to sleep. On waking up, they would go to the bank of the river to enjoy themselves by shouting, jumping, wrestling or playing. Both within and without the monastery they did nothing but misbehave.
When the Buddha came in the evening to the congregation of bhikkhus, they reported to him about the behaviour of those unruly persons, and said, "These people living on the leftovers were quite decent and well-behaved when all of us were facing hardship and famine in Veranja. Now that they have enough good food they are going about shouting, singing and dancing, and thus make themselves a thorough nuisance.
To them the Buddha replied,"It is in the nature of the foolish to be full of sorrow and feel depressed when things go wrong, and to be full of gladness and feel elated when things go well. The wise, however, can withstand the ups and downs of life."
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法句经 Dhammapada
84.他不会为了自己或他人而造恶，
不会造恶以求获得子女、财富或王国，
不会以卑劣的手段获取成就。
只有这种人才是真正的——
具德、睿智及公正。
Neither for the sake of oneself nor for the sake of another (does a wise person do any wrong); he should not desire son, wealth, or kingdom (by doing wrong); by unjust means he should not seek his own success. Then (only) is such a one indeed virtuous, wise and righteous.
One must work for his own liberation
Dhammika lived in Sāvatthi with his wife. One day, he told his pregnant wife that he wished to become a bhikkhu; his wife pleaded with him to wait until after the birth of their child. When the child was born, he again requested his wife to let him go; again, she pleaded with him to wait until the child could walk. Then Dhammika thought to himself, "It will be useless for me to ask my wife for her approval to join the Order; I shall work for my own liberation from suffering from Saṁsāra."
Having made a firm decision, he left his house to become a bhikkhu. He took a subject of meditation from the Buddha and practised meditation ardently and diligently and soon became an arahant.
Some years later, he visited his house in order to teach the Dhamma to his son and his wife. His son entered the Order and he too attained arahantship. The wife then thought, "Now that both my husband and my son have left the house, I'd better leave it, too." With this thought she left the house and became a bhikkhuni; eventually, she too attained arahantship.
At the congregation of the bhikkhus, the Buddha was told how Dhammika became a bhikkhu and attained arahantship, and how through him his son and his wife also attained arahantship. To them the Buddha said, "Bhikkhus, a wise man does not wish for wealth and prosperity by doing evil, whether it is for his own sake or for the sake of others. He only works for his own liberation from the round of rebirths (Saṁsāra) by comprehending the Dhamma and living according to the Dhamma. The liberation from the cycle of birth and death can be gained only through one’s own efforts and not by depending on another person."
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法句经 Dhammapada
85.
到达彼岸（涅槃）的人，
只有少数几个；
其他所有的人，
皆在此岸（生死轮回）来去徘徊。
Few among men are they who cross to the other shore (Nibbāna). All the others only run up and down the bank of this side.
86.
然而，依照善说之法实行的人，
能够到达彼岸，
越渡了极难越渡的死界。
（注：死界是指生死轮回， 亦即娑婆世界）
But those who practise according to the well-expounded Dhamma will reach the other shore (Nibbāna),having passed the realm of passions, very difficult as it is to cross.
The Story of Dhamma Listeners
While residing at the Jetavana monastery, the Buddha uttered Verses (85) and (86) of this book, with reference to a congregation of people who had come to listen to a religious discourse in Sāvatthi.
On one occasion, a group of people from Sāvatthi made special offerings to the bhikkhus collectively and they arranged for some bhikkhus to deliver discourses throughout the night, in their locality.
Many in the audience could not sit up the whole night and they returned to their homes early; some sat through the night, but most of the time they were drowsy and half-asleep. There were only a few who listened attentively to the discourses.
At dawn, when the bhikkhus told the Buddha about what happened the previous night, he replied, "Most people are attached to this world; only a very few reach the other shore (Nibbana)."
The Buddha then reminded the bhikkhus to be vigilant and mindful for those who practice diligently and conscientiously according to the well-expounded Dhamma they will certainly be able to remove their mental impurities and realise Nibbana - the supreme bliss.
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法句经 Dhammapada
87-88
离家后走向无家的智者，
应舍弃黑暗而培育光明。
他应乐于独处、无着与涅槃，
这是凡夫俗子难以享受的。
他亦应舍弃欲乐，
不执着于任何事物，
清净自己心中的一切污秽。
The man of wisdom, leaving the home of craving and having Nibbana as his goal, should give up dark, evil ways and cultivate pure, good ones. He should seek great delight in solitude, detachment and Nibbana, which an ordinary man finds so difficult to enjoy. He should also give up sensual pleasures, and clinging to nothing, should cleanse himself of all impurities of the mind.
89.
心已圆满地培育了七觉支，
以及舍弃了一切贪欲的人，
乐于自己已舍弃了执着。
此人已根除了一切烦恼，
拥有阿罗汉道智明亮之光，
在此界已证得了涅槃。
（注：此界是指五蕴）
Those, with mind well-developed in the seven Factors of Enlightenment, having rid themselves of all craving, rejoice in their abandonment of attachment. Such men, with all moral intoxicants eradicated, and powerful (with the light of Arahantship), have realized Nibbana even in this world.
From darkness to brightness
A group of bhikkhus after observing their vassa in Kosala came to pay homage to the Buddha and to get advice on meditation. The Buddha advised them to give up sensual pleasure and worldly attachment with would pave the way to attain Nibbāna.
Seven factors of Enlightenment:
Mindfulness
Faith
Investigation of the Dhamma
Energy
Joy
Calm
Concentration
Equanimity
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法句经 Dhammapada
90.
旅程已尽，解脱了苦及一切，
已消灭了一切束缚的人，不再苦恼。
For him who has completed the journey, for him who is sorrowless, for him who from everything is wholly free, for him who has destroyed all Ties, the fever (of passion) exists not.
The Buddha and his physician
Devadatta, on one occasion, tried to kill the Buddha by pushing a big rock from the peak of Gijjhakuta mountain (Vulture's Peak). The rock struck a ledge on the side of the mountain and a splinter struck the big toe of the Buddha. The Buddha was taken to the mango-grove monastery of Jīvaka. There, Jīvaka, the renowned physician, attended on the Buddha; he put some medicine on the toe of the Buddha and bandaged it. Jīvaka then left to see another patient in town, but promised to return and remove the bandage in the evening. When Jīvaka returned that night, the city-gates were already closed and he could not come to see the Buddha that night. He was very upset because if the bandage was not removed in time, the whole body would be affected and the Buddha would be very ill.
The Buddha knew that Jīvaka would not be able to attend to him so He asked Thera Ānanda to remove the bandage from his big toe and found that the wound was completely healed. Jīvaka came to the monastery early next morning and asked the Buddha whether he felt great pain and distress the previous night. The Buddha replied, "Jīvaka! Ever since I attained Enlightenment, I had the ability to stop pain and distress at any time whenever I needed to do so. Then the Buddha explained the nature of of the mind of an Enlightened One.
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法句经 Dhammapada
有正念的人勤于修行，
不乐于家（即欲乐的生活）；
如同天鹅舍弃泥沼，
他们舍弃一切住家生活（即一切贪欲）。
The mindful ones exert themselves. They are not attached to any home; like swans that abandon the lake, they abandon all home life.
An arahant has no attachment
The Buddha once spent the vassa at Rājagaha with a number of bhikkhus. About two weeks before the end of the vassa, the Buddha informed the bhikkhus that they would soon be leaving Rājagaha and told them to prepare for departure. Some bhikkhus stitched and dyed new robes, some washed the old robes. When some bhikkhus saw Mahā Kassapa washing his robes, they speculated, "There are so many people inside and outside Rājagaha who love and respect Thera Mahā Kassapa and are constantly looking to all his needs; is it possible that the Thera would leave his lay devotees here and follow the Buddha elsewhere?"
At the end of fifteen days, on the eve of his departure, the Buddha thought that there might be some occasions like alms-food offering ceremonies, initiation of novices, funerals, etc., and so it would not be proper for all the bhikkhus to leave. So he decided that some bhikkhus should remain at the Veluvana monastery and that the most suitable person would be Thera Mahā Kassapa. Consequently, Thera Mahā Kassapa remained in Rājagaha with some junior bhikkhus.
Then the other bhikkhus said scornfully, "Mahā Kassapa has not accompanied the Buddha, just as we have predicted!" The Buddha heard their remark and said to them,"Bhikkhus! Do you wish to say that my son Kassapa is attached to his lay disciples of Rājagaha and to the things they offer him? You are very much mistaken. My son Kassapa remains here under my instruction; he is not attached to anything here."
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法句经 Dhammapada
他们不储藏，饮食时适当地省察。
他们的目标是空与无相的解脱。
他们的去处无法追寻，
如同鸟在天空中所经之路（无迹）。
（注：不储藏是指不再造业或不储藏四资具。
省察是指以三遍知省察。
空、无相与解脱皆是指涅槃。）
Arahants have no accumulation; when taking food they reflect well over it. They have as their object Deliverance, which is void and sign-less. Their destination, like the course of birds in the air, cannot be traced.
The monk who stored rice
Thera Bellaṭṭhi Sīsa, after going on an alms-round in the village, stopped on the way and took his food there. After the meal, he continued his round of alms for more food. When he had collected enough food he returned to the monastery, dried up the rice and hoarded it. Thus, there was no need for him to go on an alms-round every day. Every few days, whenever he arose from jhāna concentration he would eat the dried rice he has stored up, after soaking it in water. Other bhikkhus thought ill of the Thera on this account, and reported to the Buddha about his hoarding of rice. The Buddha saw how the Thera’s action, if imitated by others, could lead to abuse and discouraged bhikkhus from hoarding food since then. He advised them that they should try to maintain the simplicity and purity of a monk’s life by not having any kind of possession.
As for Thera Bellaṭṭhi Sīsa, since he stored up rice before the ruling on hoarding was made and because he did it not out of greed for food, but only to save time for meditation practice, the Buddha declared that the Thera was quite innocent and that he was not to be blamed.
The Buddha also explained that Arahants do not hoard anything and when taking food they reflect well over it.
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法句经 Dhammapada
93.
他已解脱烦恼，不执着于饮食。
他的目标是空与无相的解脱。
他的行道无法追寻，
如同鸟在天空中所经之路。
He whose corruption are destroyed, he who is not attached to food, he who has Deliverance, which is void and signless, as his object - his path, like that of birds in the air, cannot be traced.
The Story of Thera Anuruddha
While residing at the Jetavana monastery, the Buddha uttered Verse (93) of this book, with reference to Thera Anuruddha.
Thera Anuruddha was one day looking for some discarded pieces of cloth in a rubbish heap to make into a robe as his old robe was getting soiled and torn. Jālini, his wife of a previous existence, who was now in a deva world, saw him. Knowing that he was looking for some cloth, she took three pieces of good deva material and put them in the rubbish heap, making them barely visible. The thera found the pieces of cloth and took them to the monastery. While he was making the robe, the Buddha arrived with his Chief Disciples and senior disciples and they also helped stitch the robe.
Meanwhile, Jālini, assuming the form of a young lady, came to the village and learnt about the arrival of the Buddha and his disciples and also how they were helping Thera Anuruddha. She urged the villagers to send good delicious food to the monastery and consequently there was more than enough for all. Other bhikkhus, seeing so much surplus, put the blame on the thera and said, "Thera Anuruddha should have asked his relatives and lay disciples to send just enough food; may be, he just wanted to show off that he had so many devotees." To those bhikkhus, the Buddha said, "Bhikkhus, do not think my son Anuruddha has asked his relatives and lay disciples to send rice gruel and other foods. My son the thera did not ask for anything; arahants do not talk about such things like food and clothing. The excessive amount of food brought to the monastery this morning was due to the promptings of a celestial being."
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法句经 Dhammapada
他诸根平静，如同被马车夫驯服的马，
他已脱离我慢及诸烦恼，
这平稳的人受到天神喜爱。
（注：平稳的人是指不受世间的起落动摇之人）
He whose senses are subdued, like steeds well-trained by a charioteer, he whose pride is destroyed and is free from corruptions, - such a steadfast one even the gods hold dear.
The Story of Thera Mahā Kaccāyana.
On a full moon day, which was also the end of the vassa, Sakka with a large company of devas came to pay homage to the Buddha, who was then in residence at Pubbārāma, the monastery built by Visākhā. At that time, the Buddha was being attended upon by the Chief Disciples and all the senior bhikkhus. Thera Mahā Kaccāyana, who spent the vassa in Avanti, had not yet arrived, and a seat was kept vacant for him. Sakka paid homage to the Buddha with flowers, incense and perfumes. On seeing a vacant seat he declared how he wished that Thera Mahā Kaccāyana would come so that he could pay obeisance to him also. At that instant Mahā Kaccāyana arrived; Sakka was very pleased and eagerly paid obeisance to him witvh flowers, incense and perfumes.
The bhikkhus were awed by Sakka paying obeisance to Mahā Kaccāyana, but some bhikkhus thought that Sakka was being partial to Mahā Kaccāyana. To them, the Buddha said, "One who is restrained in his senses is loved by both men and devas."
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法句经 Dhammapada 95
95.
阿罗汉如大地般坚忍，
不会受到刺激而生气；
他有如门柱般稳固，
不受生命中的起落所动摇；
他有如无淤泥的水池般安宁清净。
这样的人是不会再有轮回的了。
Like the earth, the Arahant is patient and when provoked does not respond in anger. He is comparable to an Indakhila. He is serene and pure like a lake free from mud. For 法句经
Dhammapada 95
95.
阿罗汉如大地般坚忍，
不会受到刺激而生气；
他有如门柱般稳固，
不受生命中的起落所动摇；
他有如无淤泥的水池般安宁清净。
这样的人是不会再有轮回的了。
Like the earth, the Arahant is patient and when provoked does not respond in anger. He is comparable to an Indakhila. He is serene and pure like a lake free from mud. For such a balanced one there will be no more rebirth.
The monk who accused Venerable Sāriputta
It was the end of the vassa; and Thera Sāriputta was about to set out on a journey with some followers. A young bhikkhu, who bore some grudge against the thera Sāriputta, approached the Buddha and falsely reported that Thera Sāriputta had abused him and beaten him. The Buddha therefore sent for the thera and questioned him, and Thera Sāriputta replied as follows: "Venerable Sir! How could a bhikkhu, who steadfastly keeps his mind on the body, set out on a journey without apologizing, after doing wrong to a fellow bhikkhu? I am like the earth, which feels no pleasure when flowers are cast on it, nor resentment when rubbish and excreta are piled upon it. I am also like the door-mat, the beggar, the bull with broken horns; I also feel abhorrence for the impurity of the body and am no longer attached to it."
When Thera Sāriputta spoke thus, the young bhikkhu felt very much distressed and wept bitterly, and admitted that he had lied about the Chief Disciple Sāriputta. Then the Buddha advised Thera Sāriputta to accept the apology of the young bhikkhu, lest a heavy punishment should fall on him and get his head crushed. The young bhikkhu then admitted that he had done wrong and respectfully asked for pardon. Thera Sāriputta pardoned the young bhikkhu and also asked to be forgiven if he also had done any wrong.
All those present talked in praise of Thera Sāriputta, and the Buddha said,"Bhikkhus, a bhikkhu like Sāriputta has no anger or ill will in him. Like the earth and the door-post, he is patient, tolerant, and firm; like the lake free from mud, he is serene and pure."
Indakhila = A threshold, a strong post before a city gate a balanced one there will be no more rebirth.
The monk who accused Venerable Sāriputta
It was the end of the vassa; and Thera Sāriputta was about to set out on a journey with some followers. A young bhikkhu, who bore some grudge against the thera Sāriputta, approached the Buddha and falsely reported that Thera Sāriputta had abused him and beaten him. The Buddha therefore sent for the thera and questioned him, and Thera Sāriputta replied as follows: "Venerable Sir! How could a bhikkhu, who steadfastly keeps his mind on the body, set out on a journey without apologizing, after doing wrong to a fellow bhikkhu? I am like the earth, which feels no pleasure when flowers are cast on it, nor resentment when rubbish and excreta are piled upon it. I am also like the door-mat, the beggar, the bull with broken horns; I also feel abhorrence for the impurity of the body and am no longer attached to it."
When Thera Sāriputta spoke thus, the young bhikkhu felt very much distressed and wept bitterly, and admitted that he had lied about the Chief Disciple Sāriputta. Then the Buddha advised Thera Sāriputta to accept the apology of the young bhikkhu, lest a heavy punishment should fall on him and get his head crushed. The young bhikkhu then admitted that he had done wrong and respectfully asked for pardon. Thera Sāriputta pardoned the young bhikkhu and also asked to be forgiven if he also had done any wrong.
All those present talked in praise of Thera Sāriputta, and the Buddha said,"Bhikkhus, a bhikkhu like Sāriputta has no anger or ill will in him. Like the earth and the door-post, he is patient, tolerant, and firm; like the lake free from mud, he is serene and pure."
Indakhila = A threshold, a strong post before a city gate
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法句经 Dhammapada 96
96.
完全解脱、寂静与平稳者，
他意平静、语平静、身亦平静。
Calm is his mind, calm is his speech, calm is his action, who, rightly knowing, is wholly freed, perfectly peaceful, and is unshaken by the ups and downs of life.
The loss of an eye
Once, a seven year old boy was made a samanera at the request of his father. Before his head was shaved the boy was given a subject of meditation. While he was being shaved, the boy had his mind fixed steadfastly on the object of meditation. As a result, he attained arahantship as soon as they finished shaving his head.
After some time, Thera Tissa, accompanied by the samanera, set out for Savatthi to pay homage to the Buddha. On the way, they spent one night in a village monastery. The thera fell asleep, but the young samanera sat up the whole night beside the bed of the old thera. Early in the morning, the old thera thought it was time to wake up the young samanera. So he roused up the samanera with a palm-leaf fan, and accidentally hit the eye of the samanera with the handle of the fan and damaged the eye. The samanera covered that eye with one hand and went about doing his duties of getting water for the thera to wash his face and clean his mouth, sweeping the floor of the monastery, etc. When the young samanera offered water with one hand to the thera, the thera chided him, and said that he should offer things with both hands. Only then, did the thera learn how the samanera lost his eye. At that instant, he realized that he had wronged a truly noble person. Feeling very sorry and humiliated, he made an apology to the samanera. But the samanera said that it was not the fault of the thera, nor his own fault, but that it was only the result of kamma. He urged Tissa not to feel sad about it but the thera could not get over the unfortunate incident.
Then they continued their journey to Sāvatthi and arrived at the Jetavana monastery where the Buddha was in residence. The thera then told the Buddha that the young samanera who came along with him was the most noble person he had ever met, and related all that had happened on their way.
The Buddha listened to him, and replied,"My son, an arahant does not get angry with anyone, he is restrained in his senses and is perfectly calm and serene."
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法句经 Dhammapada 97
97.
他不盲信，已证悟无为（涅槃），
断除了生死轮回的束缚，不再造善恶业，
舍弃了一切渴爱，他的确是至上者（阿罗汉）。
The man who is not credulous, who understands the Uncreate (Nibbāna), who has cut off the links, who has put an end to occasion (of good and evil), who has eschewed all desires, he indeed, is a supreme man.
Faith alone cannot make one realise Nibbāna
Thirty bhikkhus from a village had arrived at the Jetavana monastery to pay homage to the Buddha. The Buddha knew that the time was ripe for those bhikkhus to attain arahatship. So, he sent for Sāriputta, and in the presence of those bhikkhus, he asked, "My son Sāriputta, do you accept the fact that by meditating on the senses one could realize Nibbana ?" Sāriputta answered, "Venerable Sir, in the matter of the realization of Nibbana by meditating on the senses, it is not that I accept it because I have faith in you; it is only those who have not personally realized it, that accept the fact from others." Sāriputta's answer was not properly understood by the bhikkhus; they thought, "Sāriputta has not given up wrong views yet; even now, he has no faith in the Buddha."
Then the Buddha explained to them the true meaning of Sāriputta's answer. "Bhikkhus, Sariputta's answer is simply this; he accepts the fact that Nibbana is realized by means of meditation on the senses, but his acceptance is due to his own personal realization and not merely because I have said it or somebody else has said it. Sāriputta has faith in me; he also has faith in the consequences of good and bad deeds."
At the end of the discourse, all those bhikkhus attained arahantship.
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法句经 Dhammapada 98
98.
在村子或森林里，
在山谷中或山上，
无论阿罗汉住在何处，
其地都令人感到愉悦。
Whether in village or in forest, in valley or on hill, wherever Arahants dwell, delightful, indeed, is that spot.
Revata was the youngest brother of the Chief Disciple, Sāriputta. He was the only one of the brothers and sisters of Sāriputta who had not left home for the homeless life. His parents were very anxious to get him married according to the custom prevailing in India at the time. Revata was very young when his parents arranged a marriage for him to a young girl. At the wedding reception, he met an old lady who was one hundred and twenty years old, and he realized that all beings are subject to ageing and decay. With this realisation, he decided to join the Order of bhikkhus like his eldest brother, Sāriputta.
So, he ran away from the house and went straight to a monastery, where there were thirty bhikkhus. Thera Sāriputta had earlier requested those bhikkhus to admit his brother as a samanera should he come to them. Accordingly, he was made a samanera and Thera Sāriputta was informed about it.
Samanera Revata took a subject of meditation from those bhikkhus and left for an acacia forest, far away from the monastery. At the end of the vassa, the samanera attained arahantship. Thera Sāriputta then asked permission from the Buddha to visit his brother, but the Buddha replied that he himself would go there. So the Buddha accompanied by Thera Sāriputta, Thera Sīvali and many other bhikkhus set out to visit Samanera Revata.
The journey was long, the road was rough and the area was uninhabited by people; but the devas looked to all the needs of the Buddha and the bhikkhus on the way. At an interval of every yojana, a monastery and food were provided, and they travelled at the rate of a yojana a day. Revata, learning about the visit of the Buddha, also made arrangements to welcome him. By supernormal power he created a special monastery for the Buddha and also suitable dwellings for the other bhikkhus, and made them comfortable throughout their stay there.
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法句经 Dhammapada 99
森林是令人感到愉悦之地，
然而凡夫俗子却不喜爱它；
只有无欲之人才会喜爱森林，
因为他们不追求欲乐。
A courtesan tempts a monk
A bhikkhu, after taking a subject of meditation from the Buddha, was practising meditation in an old garden. A woman of doubtful character came into the garden and there she saw the monk sitting cross-legged. Looking this way and that, and seeing no one else about, she said to herself, ‘Here is a man: I will throw his thoughts into confusion.’ So standing in front of the monk, she took down her undergarment several times and put it on again, unloosened her hair and bound it up again, and clapped her hands and laughed. The monk became excited; his whole body, in fact, was suffused with excitement. ‘What does this mean?’ thought he
The Buddha considered within himself, ‘A monk obtained a subject of meditation from me and went forth to perform his meditations. How is he getting on?’ Seeing that woman, and observing her evil conduct, and perceiving that her evil conduct was upsetting the monk, still remaining seated in his monastery, he spoke as follows, "My son, there is no delight where those abide who seek after their lusts. But where those abide who are free from passion, that place is full of delight.’ So saying, he sent forth a radiant image of himself, and instructed the monk in the Dhamma. where worldlings seek sensual pleasures is not the place for bhikkhus; bhikkhus should take delight in forests where worldlings find no pleasure." The monk attained Sainthood.
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法句经 Dhammapada 100.
一句有意义及听后心得平静的话，
好过千句无意义、与证悟涅槃无关的话。
Better than a thousand utterances, comprising useless words, is one single beneficial utterance by hearing which one is calmed
Tambadathika served the king as an executioner of thieves for fifty-five years; he had just retired from that post. One day, after preparing rice gruel at his house, he went to the river for a bath; he had intended to take the specially prepared rice gruel on his return. As he was about to take the rice gruel,
Thera Sariputta, who had just arisen from sustained absorption in Concentration (jhana samapatti), stood at his door for alms-food. Seeing the thera, Tambadathika thought to himself, "Throughout my life, I have been executing thieves; now I should offer this food to the thera." So, he invited Thera Sariputta to come in and respectfully offered the rice gruel.
After the meal, the thera taught him the Dhamma, but Tambadathika could not pay attention, because he was so agitated as he recollected his past life as an executioner. When the thera knew this, he decided to ask Tambadathika tactfully whether he killed the thieves because he wished to kill them or because he was ordered to do so. Tambadathika answered that he was ordered to kill them by the king and that he had no wish to kill. Then the thera asked, "If that is so, would you be guilty or not ?"
Tambadathika then concluded that, as he was not responsible for the evil deeds, he was not guilty. He, therefore, calmed down, and requested the thera to continue his exposition. As he listened to the Dhamma with proper attention, he came very close to attaining Sotapatti Magga, and reached as far as anuloma nana.* After the discourse, Tambadathika accompanied Thera Sariputta for some distance and then returned home. On his way home a cow (actually a demon in the guise of a cow) gored him to death.
When the Buddha came to the congregation of the bhikkhus in the evening, they informed him about the death of Tambadathika. When asked where Tambadathika was reborn, the Buddha told them that although Tambadathika had committed evil deeds throughout his life, because he comprehended the Dhamma after hearing it from Thera Sariputta and had already attained anuloma nana before he died, he was reborn in the Tusita deva world. The bhikkhus wondered how such an evil-doer could have such great benefit after listening to the Dhamma just once. To them the Buddha said that the length of a discourse is of no consequence, for one single word of sense can produce much benefit.
Then the Buddha spoke in verse as follows:
Verse 100:
Better than a thousand words that are senseless and unconnected with the realization of Nibbana, is a single word of sense, if on hearing it one is calmed.
*anuloma nana: Vipassana Insight which causes the namarupa process of the yogi to become fully adapted for Magga Insight.
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