Dhammapada 301 - 400
法句经 Dhammapada 301
乔达摩的弟子们心常醒觉，
不论昼夜皆乐于培育（对一切众生的慈爱）。
Verse 301:
Fully alert and ever vigilant are the disciples of Gotama Buddhas, whose mind by day and by night always takes delight in the meditation.
THE BOY AND THE SPIRITS
Once in Rājagaha, a wood-cutter went into the woods with his son to cut some firewood. On their return home in the evening, they stopped near a cemetery to have their meal. They also took off the yoke from the two oxen to enable them to graze nearby; but the two oxen went away without being noticed by them. On discovering that the two oxen were missing, the wood-cutter went to look for them, and left his son to guard the firewood. By the time he found the oxen it was getting late and the city-gate was closed. Therefore, the young boy had to spend the night alone underneath his cart.
The wood-cutter's son, though young, was always mindful and was in the habit of contemplating the unique qualities of the Buddha. That night two spirits tried to frighten and to harm him. When one of the spirit pulled at the leg of the boy, he cried out, "I pay homage to the Buddha (Namo Buddhassa)". Hearing those words from the boy, the spirit became frightened and also felt that they must look after the boy. So, one of them remained near the boy, guarding him from all danger; the other went to the king's palace and brought the food-tray of King Bimbisāra. The two spirit then fed the boy as if he were their own son. At the palace, the spirit left a written message explaining what he had done to the royal food-tray; and this message was visible only to the king.
In the morning, the king's men discovered that the royal food-tray was missing. They searched everywhere but could not find it. Finally they found it was with the boy, and taking him for the thief, they brought him before King Bimbisāra. When the king found the message written on the food-tray, he questioned the boy, who replied that his parents had come to feed him in the night and that he went to sleep contentedly without any fear after taking his food. The boy knew only that much and nothing more. The king sent for the parents of the boy. When he heard what had happened, he took the boy and his parents to see the Buddha.
The king asked the Buddha, "Is mindfulness of the unique qualities of the Buddha, the only method that gives one protection against evil and danger, or is mindfulness of the unique qualities of the Dhamma equally potent and powerful?" The Buddha replied, "O king, my disciple! Mindfulness in any of the six senses is also a good protection against evil and danger."
法句经 Dhammapada 302
成为比丘是很难得的；
过后又乐于比丘的修行更是难得。
艰难的俗家生活是痛苦的；
与性格不同之人相处是痛苦的。
生死轮回中的旅人不断遭受痛苦，
因此别作生死轮回的旅人，
别作不断受苦的人。
It is hard to become a bhikkhu; it is hard to be happy in the practice of a bhikkhu.
The hard life of a householder is painful; to live with those of a different temperament is painful.
A traveller in saṁsāra is continually subject to Dukkha; therefore, do not be a traveller in saṁsāra, do not be the one to be subjected to Dukkha again and again.
NO SATISFACTION IN LIFE
On the night of the full moon day of Kattika (between October and November), the people of Vesāli celebrated the festival of the constellations on a grand scale. The whole city was lit up, and the residents enjoyed themselves by singing, dancing, etc. As he looked towards the city, standing alone in the monastery, a bhikkhu felt lonely and dissatisfied with his lot. Softly, he murmured to himself, "There can be no one whose lot is worse than mine". At that instant, the guardian spirit of the woods appeared to him, and said, "Those beings in hell envy the lot of the beings of the deva world; so also, city people also envy the lot of those who live in the woods." The bhikkhu realized the truth of those words and he regretted that he had thought so little of the lot of a bhikkhu.
Early in the morning the next day, the bhikkhu went to the Buddha and he was admonished to reflect on the fleeting nature of the worldly life. The Buddha also pointed out the unsatisfactoriness (Dukkha) in the lives of all beings.
法句经 Dhammapada 303
他信戒具足， 有声誉财富，
无论去何处， 皆备受尊敬。
He who is full of confidence and virtue, possessed of fame and wealth, he is held in reverence wherever he goes.
A VIRTUOUS ONE IS SHOWERED WITH RICHES
Citta, after hearing the Dhamma expounded by the Venerable Sāriputta, attained the third stage of Sainthood. One day, Citta left for Sāvatthi, loaded with carts full of food and other offerings for the Buddha and his bhikkhus. While he was paying homage to the Buddha, masses of flowers dropped miraculously from above like showers of rain. Citta stayed at the monastery for many days, offering alms-food to the Buddha and the bhikkhus. All this time, the devas were replenishing his stock of food and other offerings.
On the eve of his return journey, Citta gave all the food as offerings to the Buddha. The devas then filled up the empty carts with various items of priceless things. The Venerable Ānanda, seeing how Citta's riches were being replenished, asked the Buddha, "Venerable Sir! is it only when Citta approached you that he is blessed with all these riches? Will he similarly be showered with gifts if he goes somewhere else?" The Buddha replied, "Ānanda, this disciple is fully endowed with faith and generosity. No matter where he goes, he will be showered with riches and honour.”
法句经 Dhammapada 304
善人有如喜玛拉雅山，
虽在远处亦明显可见；
恶人有如在黑暗里放射的箭，
虽在近处亦看不到。
Like the Himalayas, the good are visible even from afar; like arrow shot in the night, the wicked are not seen even though they may be near.
DISTANCE IS NOT THE PROBLEM
Both Anāthapindika and Ugga, studied under the same teacher when they were both young. Ugga had a son while Anāthapindika had a daughter. When their children came of age, Ugga asked for the consent of Anāthapindika to the marriage of their two children.
After the marriage, Cūlasubhaddā, the daughter of Anāthapindika, had to stay in the house of her parents-in-law. Ugga and his family were not followers of the Buddha. Sometimes, they invited naked ascetics to their house. On such occasions, her parents-in-law would ask Cūlasubhaddā to pay respect to those naked ascetics.
Feeling shy and not being used to seeing naked ascetics she refused to comply. Instead, she told her mother-in-law about the Buddha and his unique qualities.
On hearing this the mother-in-law was very anxious to meet the Buddha. She even agreed to let Cūlasubhaddā invite the Buddha to their house for alms-food. So, Cūlasubhaddā prepared food and collected other offerings for the occasion. She then went upstairs and looking towards the Jetavana monastery, she made offerings of flowers and incense and contemplate the unique qualities and virtues of the Buddha. She then spoke out her wish, "Venerable Sir! I respectfully invite you and your noble bhikkhus to our house tomorrow for alms-giving. May this invitation of mine be made known to you by this symbol and gesture."
Back at the monastery, Anāthapindika, the father of Cūlasubhaddā, approached the Buddha to invite him to have alms-food in his house the following day, but the Buddha replied that he had already accepted Cūlasubhaddā's invitation for the next day.
Anāthapindika was puzzled at the reply of the Buddha and said,"But, Venerable Sir! Cūlasubhaddā does not live here in Sāvatthi; she lives far away from here’. The Buddha said, "True, householder, but the good are clearly visible as if they are in one's very presence even though they may be living at a distance".
The next day, the Buddha came to the house of Ugga, the father-in-law of Cūlasubhaddā with his bhikkhus. Seeing the Buddha in his splendour and glory, the parents-in-law of Cūlasubhaddā were very much impressed and they paid homage to the Buddha.
After the offerings, the Buddha delivered a religious discourse. From that day onward, Ugga, and his family became ardent followers of the Buddha.
法句经 Dhammapada 305
他独坐、 独处、 独行的勤修、
独自克服自己、乐于住在林中。
He who sits alone, rest alone, walks alone in diligent practice, who in solitude control himself, will find delight in the forest.
IT IS BETTER TO STAY ALONE
Venerable Ekavihāri did not like to mix much with other bhikkhus, but kept to himself. All alone, he would practise mindfulness diligently whether lying down, sitting, standing or walking. Other bhikkhus misunderstood Ekavihari and reported the matter to the Buddha. Instead of admonishing him, the Buddha applauded Ekavihāri, “My son has done well; it is good for a bhikkhu should stay in solitude and seclusion".
法句经 Dhammapada 306
说妄语者堕入地狱；
造恶后说“我没有做”的人也堕入地狱。
他们两者都是造恶者，
死后来世同样在（地狱）里受苦。
Verse 306:
One who tells lies (about others) goes to Niraya (a woeful state); one who has done evil and says "I did not do it" also goes to Niraya. Both of them being evil-doers, suffer alike (in Niraya) in their next existence.
AN EVIL PLOT AGAINST THE BUDDHA
As the number of people revering the Buddha increased, some heretics found that the number of their following were dwindling.
They had lost gain and honour, and no one knew they existed or not. Therefore, they became very jealous of the Buddha. They were also afraid that things would get worse if they did not do something to destroy the reputation of the Buddha. So, they sent for a young woman called Sundarī and said to her, "Sundarī, you are a very beautiful and clever young lady.
We want you to put Gotama to shame, by making it appear to others that you are having an affair with him. By so doing, his honour will be destroyed, his following will decrease and many would come to us. Make the best use of your looks and be crafty."
Sundarī understood what was expected of her. Thus, late in the evening, she went in the direction of the Jetavana monastery. When asked where she was going, she answered, "I am going to visit Gotama. I live with him in the Jetavana monastery." After saying this, she proceeded to the place of the heretics. Early in the morning the next day, she would return home. If anyone asked her from where she had come she would reply, "I have come from the Jetavana monastery after spending the night with Gotama." She carried on like this for a few more days. Then the heretics hired some villains to kill Sundarī and dump her body near the Jetavana monastery.
The next day, the heretics spread the news about the disappearance of Sundarī. They reported to the king who gave them permission to search where they wished. Finding the body near the Jetavana monastery, they reported, "O king, the followers of Gotama have killed
Sundarī and have thrown away her body near the Jetavana monastery to cover up the misdeed of their Teacher." The king replied, "In that case, you may go round the town and proclaim the fact." So they went round the town carrying the dead body of Sundarī, shouting, "Look at what the followers of Gotama have done. See how they have tried to cover up the misdeed of Gotama!" When informed that the heretics were trying to ruin his reputation and honour, the Buddha only said, “My sons, you just tell them this: One who tells lies (about others) goes to Niraya (a woeful state); one who has done evil and says "I did not do it" also goes to Niraya. Both of them being evil-doers, suffer alike (in Niraya) in their next existence.
Suspicious of the actions of the heretics, the King then ordered his own men to investigate the murder of Sundarī. On investigation, they found out that Sundarī had died at the hands of some villains. When brought before the king, the villains admitted that they were hired by the heretics to kill Sundarī and dump her body near the Jetavana monastery. The heretics were also brought before the King and they finally confessed their role in the murder of Sundarī. The king then ordered them to go round the town and confess their guilt to the people. So they went round the town saying, "We have falsely accused the disciples of Gotama just to bring disgrace on Gotama. The disciples of Gotama are innocent, only we are guilty of the crime." The heretics and the villains were punished for the murder of Sundarī. As a result of this episode, the glory and the good name of the Buddha were very much enhanced.
法句经 Dhammapada 307
许多身穿袈裟覆盖及颈的人，
性格恶劣而不自制。
由于自己的恶业，
这些造恶者死后堕入地狱。
Verse 307:
Many men wearing the yellow robe up to their necks who have an evil disposition and are unrestrained in thought, word and deed are reborn in a woeful state on account of their evil deeds.
THOSE WHO SUFFERED FOR THEIR EVIL DEEDS
Once, the Venerable Mahā Moggallana was coming down a hill with Venerable Lakkhana when he saw some unhappy spirits. Back at the monastery, Venerable Mahā Moggallana told Venerable Lakkhana, in the presence of the Buddha, that he had seen five suffering spirits with their body engulfed in flames.
Thereupon, the Buddha said, "During the time of the previous Buddha, those five spirits were bhikkhus. They were not interested in their spiritual development. Instead, they had committed much evil. For those evil deeds, they had suffered in hell and now they are paying out the remaining term as suffering spirits."
法句经 Dhammapada 308
对于无戒行与不自制的人，
吞下烧得火红的铁球
也好过食用人们供养的食物。
Verse 308:
It is better for one to eat a red-hot iron ball burning like a flame than to eat alms-food offered by the people, if one is without morality (sila) and unrestrained in thought, word and deed.
BHIKKHUS PRETENDING TO HAVE ATTAINED PERFECTION
Once there was a famine in the country of the Vajji. So, in order to have enough food, certain bhikkhus made it appear to the people that they had attained Purity although they had not done so. The people of the village, believing them and respecting them, offered much food, leaving very little for themselves.
At the end of the vassa, as was customary, bhikkhus from all parts of the country came to pay homage to the Buddha. The bhikkhus from Vajji also came. They looked hale and hearty while the other bhikkhus looked pale and worn out. The Buddha enquired how all the bhikkhus had fared during the vassa. The Buddha specially asked the bhikkhus from Vajji whether they had any difficulty in getting alms-food on account of the famine. They answered that they had no difficulty at all in getting alms-food.
The Buddha knew how those bhikkhus had managed to get enough alms-food. But he wanted to enlighten them on this point, so he asked, "How did you manage so well in getting alms-food throughout the vassa ?" Then the bhikkhus told him how they discussed among themselves and decided that they should address one another in such a way that the villagers would think that they had really attained Purity. Then the Buddha asked them whether they had really attained Purity. When they answered in the negative, the Buddha advised them about the danger of accepting requisites from the devotees, if they are not worthy of them.
法句经 Dhammapada 309
放纵自己而与他人之妻通奸者会遭受四种不幸，即：有恶业、睡不安眠、受到谴责与在地狱里受苦。
Verse 309:
Four misfortunes befall a careless man who commit adultery; acquisition of demerit, disturbed sleep, blame, and suffering in a woeful state.
法句经 Dhammapada 310
这是有恶业又会堕入地狱的。
受惊吓的男女之享受是短暂的，
而且国王又会给予重罚。
因此男人不应与他人之妻通奸。
Verse 310:
There is the acquisition of demerit as well as evil destiny. Brief is the joy of the frightened man and woman. The king imposes a heavy punishment. Therefore, a man should not commit sexual misconduct with another man's wife.
THE MAN WHOM WOMEN LOVED
Khema, in addition to being rich, was also very good-looking and many women were attracted to him. They could hardly resist him and naturally fell for him. Khema committed adultery without compunction. The king's men caught him three times for sexual misconduct and brought him to the presence of the king. When informed that Khema was the nephew of Anāthapindika, and out of respect for Anāthapindika, the King did not take any actions against Khema but only reprimanded him. When Anāthapindika came to know of his nephew’s misconduct he took him to see the Buddha who admonished Khema on the depravity of sexual misconduct and the seriousness of the consequences. Thereafter he mended his ways and observed the ethical code of morality.
A Buddhist is encouraged to observe daily the Five Precepts for his spiritual well-being and happiness. He undertakes the precepts to abstain from (i) killing, (ii) stealing, (iii) sexual misconduct, (iv) lying and (v) taking intoxicants that case heedlessness.
法句经 Dhammapada 311
如同不握好古沙草就会割伤手，
胡乱的出家生活拖该比丘入地狱。
Verse 311:
Just as kusa grass, wrongly grasped, cuts the hand, even so the monk-hood wrongly handled drags one to a woeful state.
法句经 Dhammapada 312
散漫的行为、腐败的修行、
可疑的梵行，皆无大果报。
Verse 312:
Any loose act, any corrupt practice, a life of dubious holiness - none of these is of much benefit.
法句经 Dhammapada 313
有该做的即应当好好地做、
稳健与精进地做，
因为散漫的比丘生活
会散播更多（烦恼）的尘埃。
Verse 313:
If there is anything to be done, do it well; do it firmly and energetically; for the slack life of a bhikkhu scatters much dust (of moral defilements).
THE OBSTINATE BHIKKHU
Once, there was a bhikkhu who was feeling remorseful for having unwittingly cut some plants . He confided about this to another bhikkhu who replied, "Cutting grass is a very minor offence; you only have to confide and confess to another bhikkhu. There is nothing to worry about." So saying, he proceeded to uproot some plants with both hands to show that he thought very little of such trivial offenses. When the Buddha advised the monk he was reckless and stubborn at first.
At the end of the discourse however, the reckless, obstinate bhikkhu realized the importance of restraint in the life of a bhikkhu and thereafter he strictly obeyed the Fundamental Precepts. Later, through practice of Insight Meditation, that bhikkhu attained Arahanthood.
法句经 Dhammapada 314
最好别造恶业；
恶业过后会折磨造恶者，
最好是行善业；
行善后不会苦恼。
Verse 314:
It is better not to do an evil deed; an evil deed torments one later on. It is better to do a good deed as one does not grieve for having done it.
THE JEALOUS WOMAN WHO TORTURED HER MAID
Once, a woman with a very strong sense of jealousy lived with her husband in Sāvatthi. She found that her husband was having an affair with her maid. So one day, out of anger, she tied up the maid, cut off her ears and nose, and shut her up in a room. After doing that, she accompanied her husband to the Jetavana monastery. Soon after they left, some relatives of the maid arrived at their house and found the maid tied up and locked up in a room. They freed her and took her to the monastery. The girl related to the Buddha what her mistress had done to her. She stood in the midst of the crowd for all to see how she had been tortured. So the Buddha said,"Do no evil, thinking that people will not know about it. An evil deed done in secret, when discovered, will bring much pain and sorrow.
But a good deed may be done secretly, for it can only bring happiness and not sorrow."
The jealous woman admitted her mistake and strove diligently to overcome and uproot her jealousy. Later she realised the Dhamma.
法句经 Dhammapada 315
比如边界之城内外都需要防护，
你也应如此防护自己。
莫错失这大好机会，
错失这机会的人去到地狱时就会悲痛。
Verse 315:
As a border town is guarded both inside and outside, so guard yourself. Let not the opportunity (The birth of a Buddha, a congenial habitation, a healthy body, the possession of right views,etc.) go by; for those who miss the opportunity come to grief when they fall into a woeful state.
THE BHIKKHUS WHO HAD TO FEND FOR THEMSELVES
In the first month of their stay in a border town, some bhikkhus were well provided for and well looked after by the townsfolk. During the next month the town was plundered by robbers and some people were taken away as hostages. The people of the town, therefore, had to rebuild and protect their town. Thus, they were unable to look to the needs of the bhikkhus as much as they would liked to. So the bhikkhus had to fend for themselves. At the end of the vassa, those bhikkhus came to pay homage to the Buddha at the Jetavana monastery in Sāvatthi. They told the Buddha that due to the difficulties faced by the people, they also had to undergo hardship for the last two months of the vassa. So the Buddha advised them, "Bhikkhus, do not keep thinking about this or anything else. It is always difficult to have a carefree, effortless life.
Just as the townsfolk guard their town, so also a bhikkhu should be on guard and keep his mind steadfastly on his body."
法句经 Dhammapada 316
对不应羞耻的感到羞耻、
对应羞耻的不感到羞耻、
及持有邪见的人，
将会堕入恶趣。
Verse 316:
Beings who are ashamed of what should not be shameful, and are not ashamed of what is shameful, embrace wrong views and go to a woeful state.
法句经 Dhammapada 317
对无险的视为危险、
对危险的视为无险、
及持有邪见的人，
将会堕入恶趣。
Verse 317:
Beings who see fear in what is not to be feared, and see no fear in the fearsome, embrace false views and go to a woeful state.
THE MISGUIDED NAKED ASCETICS
One day, some naked ascetics went on an alms-round with their bowls covered with a piece of cloth. A number of bhikkhus seeing them commented, "Those ascetics who cover the front part of the body are more respectable compared to those naked ascetics who go about without wearing anything but covering their begging bowl. " Hearing this comment, those naked ascetics retorted, "Yes, indeed, we do cover our bowls but we cover them up to keep away dust from our food, for even dust contains life in it."
When the bhikkhus reported what the ascetics had said, the Buddha replied, "Bhikkhus, those naked ascetics are not ashamed of what they should be ashamed of, but are ashamed of what they should not be ashamed of. Because of their wrong view, their future state cannot be happy.”
法句经 Dhammapada 318
对无恶的想成有恶，
对恶的又不见其恶，
及持有邪见的人，
将会堕入恶趣。
Beings who imagine faults in the faultless and perceive no wrong in what is wrong, embrace false views and go to a woeful state.
法句经 Dhammapada 319
知道恶的是恶、
知道善的是善、
及持有正见的人，
将会投生至善趣。
Beings knowing wrong as wrong and what is right as right, embrace right views and go to a blissful state.
CHILDREN VISIT THE BUDDHA
The disciples of an ascetic did not want their children to mix with the children of the followers of the Buddha. They told their children, "Do not go to the Jetavana monastery, do not pay respect to the bhikkhus of Sakyamuni." On one occasion, while those children were playing near the Jetavana monastery, they felt very thirsty.
As the children had been told by their parents not to enter the monastery, they asked one of the Buddhist boys to bring some water for them. The boy went to pay respect to the Buddha after he had taken a drink of water, and told him about his friends who were forbidden by their parents to enter the Jetavana monastery. The Buddha then invited the boys to come and have water at the monastery. When those boys came, the Buddha gave them a sermon to suit their various dispositions. As a result, those boys became established in the Triple Gems i.e., the Buddha, the Dhamma and the Sangha.
When the boys went home, they talked about their visit to the Jetavana monastery and about the Buddha’s teaching. The parents of the boys, being ignorant, cried, "Our sons have been disloyal to our faith, they have been ruined."
Some neighbours of theirs who were followers of the Buddha explained to them the sublime and glorious characteristics of the Dhamma. Then they began to visit the Jetavana monastery to listen to the religious discourses given by the Buddha. In the end they were all established in the Dhamma.
法句经 Dhammapada 320
如同在战场上的象忍受箭射，
我亦应忍受（他人的）毁谤。
诚然，多数人是无戒行的。
Verse 320:
As an elephant in battlefield withstands the arrow shot from a bow, even so will I endure abuse. Indeed, many people are without morality.
法句经 Dhammapada 321
只有已受驯服的（马和象）才可以被带往人群；国王只骑已受驯服的（马和象）。在众人之中的最上者是已制伏自己及能忍受毁谤的人。
Verse 321:
Only the trained (horses and elephants) are led to gatherings of people; the King mounts only the trained animals. Noblest among men are the tamed, who endure abuse.
法句经 Dhammapada 322
已受驯服的骡、骏马与大象是优良的；然而能以（道智）制伏自己者更为优良。
Verse 322:
Excellent are trained mules, so are thoroughbred horses from Sindh, and noble tusked elephants, but far better is he who has tamed himself
HOW THE BUDDHA ENDURED ABUSES
Māgandiya who bore a personal grudge against the Buddha became one of the three queens of King Udena. When Māgandiya heard that the Buddha had come to Kosambi, she hired some villains to abuse the Buddha when he entered the city on an alms-round. Those villains followed the Buddha and abused him. Hearing those abusive words, Venerable Ānanda pleaded with the Buddha to leave the town and go to another place. But the Buddha refused and said, "In another town also we might be abused and it is not practical to move out every time one is abused, especially when one is innocent. It is better to solve a problem in the place where it arises. I am like an elephant in a battlefield; who patiently withstands the arrows that come from all quarters. I also will bear patiently the abuses that come from the people."
法句经 Dhammapada 323
以任何车乘皆不能去到未到过之地；
只有完全制御自己的人才能到达其地。
（注：未到过之地是指涅磐。）
Verse 323:
Indeed, not by any means of transport (such as elephants and horses) can one go to the place one has never been before (i.e., Nibbana); but by thoroughly taming oneself, the tamed one can get to that place (i.e., Nibbana).
ONE MUST TRAIN ONESELF
On one occasion, some bhikkhus saw an elephant trainer and his elephant on the bank of a river. As the trainer was finding it difficult to control the elephant, one of the bhikkhus, who had been an elephant trainer explained to the other bhikkhus how it could be easily handled. The elephant trainer hearing him followed the instructions of the bhikkhu, and the elephant was quickly subdued.
When the bhikkhus related the incident to the Buddha, the Buddha advised the bhikkhu, “My son, you are still far away from Perfection, you should devote yourself to spiritual development. You cannot gain nibbanic bliss by taming elephants. Only one who has tamed himself can experience the bliss supreme.”
法句经 Dhammapada 324
那名为护财的象发怒时是难以制伏的，被捕后他绝食，只想着要回去象林（照顾母亲）。
During the rutting season, Dhanapāla eats not even a morsel and is uncontrollable. Held in captivity, the tusker only calls to mind the elephant forest (i.e. longing to look after his parents)
THE FATHER AND HIS UNGRATEFUL SONS
Once, there lived in Sāvatthi an old brahmin who was extremely rich. He had four sons and when each of the sons got married, he gave him a share of his wealth. Then, he gave away half of his remaining property to them. Later his wife died. His sons came to him and looked after him very well and they were very loving and affectionate to him. During the course of time, somehow they influenced him to give them the other half of the remaining property. Thus, he was left penniless.
First, he went to stay with his eldest son. After a few days, the daughter-in-law said to him, "Did you give any extra wealth to your eldest son? Don't you know the way to the houses of your other sons?"
Hearing this, the old brahmin got very angry and he left the eldest son's house for the house of his second son. The same remarks were made by the wife of his second son and the old man went to the house of his third son and finally to the house of his fourth and youngest son. The same remarks were uttered by the third and fourth daughters-in-law. Thus, the old man was left destitute and taking a staff and a bowl he went to the Buddha for protection and advice.
At the monastery, the brahmin told the Buddha how his sons had mistreated him. The Buddha taught him some verses and advised him to recite them wherever there was a large gathering of people. The gist of the verses is this: "My four foolish sons are like ogres. They call me 'father, father', but only the words come out of their mouths and not from their hearts. They are deceitful and scheming.
Taking the advice of their wives they have driven me out of their houses. So, now I have been reduced to begging. Those sons of mine are of less service to me than this staff of mine."
When the appointed day came for the brahmins of Sāvatthi to hold their meeting and knowing that his sons would be there, the old brahmin also attended the meeting. Now at that time, this was the prevailing law: Whoever ill-treats his mother or father and does not support or look after them shall be punished. Many people in the crowd, on hearing the verse recited by the old brahmin, went wild with rage at the ungrateful sons and threatened them for neglecting their father.
Then the sons realised their mistakes and knelt down at the feet of their father and asked for pardon. They also promised that starting from that day they would look after him properly and would respect, love and honour him.
They also warned their wives to look after their father well. Each of the sons gave him proper food and clothing. Thus the brahmin became healthier. So, one day he went to the Buddha and humbly requested him to accept two food-trays out of the four he was receiving every day from his sons.
One day, the eldest son invited the Buddha to his house for alms-food. After the meal, the Buddha gave a discourse on the benefits to be gained by looking after one's parents. Then he related to them the story of the elephant called Dhanapāla, who looked after his parents. Dhanapāla when captured pined for the parents who were left in the forest.
法句经 Dhammapada 325
愚人怠惰、贪吃又如饱食的猪般懒睡。
这愚人必须不断地轮回。
Verse 325:
The foolish one who is lazy, gluttonous, and sleepy, who just wallows like a well-fed pig, is subject to repeated rebirths.
ON MODERATION IN EATING
One day, King Pasenadi of Kosala went to the Jetavana monastery to pay homage to the Buddha soon after having a heavy meal. While he was in the presence of the Buddha, the king felt so drowsy that he kept on nodding and could hardly keep himself awake. Then he said to the Buddha, "Venerable Sir! I have been in great discomfort since I had a heavy meal." The Buddha replied, "Yes, O king! Overeating created discomfort."
On the advice of the Buddha, the king gradually lessened the amount of food he took. As a result, he became much more active and alert and happy.
法句经 Dhammapada 326
在过去，
此心随着自己的喜好四处飘荡。
现在，
我将善御己心，
如象师持钩制伏发狂的象。
Verse 326:
In the past, this mind has wandered as it liked, wherever it liked, at its own pleasure. Now I will control my mind wisely, as a mahout (holds in check) an elephant in rut.
THE NOVICE MONK AND THE MOTHER SPIRIT
One day, Samanera Sanu was requested by elder bhikkhus to recite some religious discourses.
When he had finished his recitation he solemnly recited, "May the merits gained by the reciting these sacred discourses be shared by my mother and my father". At that time, a spirit, who had been the mother of the young samanera in a previous existence was listening to his recitation.
When the mother spirit heard his words, she felt elated and promptly cried out, "My dear son, how happy I am to share your merit. You have done well, my son. " On account of Samanera Sanu, the mother spirit came to be very much respected and was given precedence in their assemblies by the devas and other spirits.
As the samanera grew older, he was not happy with the religious life and wanted to return to the life of a lay man. He went home and told his mother in the present existence of his intention. His mother did not want him to leave the Order and tried to persuade him to give up the idea, but he was quite firm in his decision. So, his mother promised to give him back the clothes after his meal. As his mother was busy cooking his meal, the spirit who was his mother of a past existence thought, "I must try to stop him leaving the Order." So, the young samanera was possessed by her and rolled on the floor muttering incoherently. The mother got alarmed, neighbours came and tried to appease the spirits. Then, the spirit spoke out "This samanera wants to leave the religious Order and return to the life of a lay man. If he does so, he will not be able to gain his emancipation.” After saying those words, the spirit left the body of the samanera and the boy became normal again.
Finding his mother in tears and the neighbours crowding around him, he asked what had happened. His mother told him everything that had happened to him and also explained to him that to return to lay life would be very foolish. The samanera then came to realize his mistake, returned to the monastery and was soon ordained as a bhikkhu.
Wishing to help Venerable Sanu to realised the ultimate goal, the Buddha exhorted him, "My son, one who does not restrain the mind which wanders about cannot find happiness. So, control your mind as the trainer controls an elephant." Reflecting mindfully on the admonition given, Sanu soon attained Arahanthood.
法句经 Dhammapada 327
当乐于精进、防护己心。
如受困的象脱出泥沼般，
你亦应使自己脱离烦恼的泥沼。
Verse 327:
Take delight in mindfulness, guard your mind well. As an elephant stuck in mud pulls itself out, so also, pull yourself out of the mud of moral defilements.
AN OLD ELEPHANT RESPONDS TO BATTLE-DRUMS
Elephant Paveyyaka was very strong when young, but in due course, he became old and decrepit. One day, as the old elephant went into a pond he was stuck in the mud and could not free himself.
When the King was told about it, he sent an elephant trainer to help the elephant get out of the mud.
The elephant trainer went to the site where the elephant was. There, he ordered his men to beat the battle-drums. Hearing the sound of the drums, the elephant felt as if he were in a battlefield; his spirits rose, he pulled himself with all his might, and was soon out of the mud.
When the bhikkhus told the Buddha about this he said, "Bhikkhus! Just as the elephant pulled itself out of the mud, so also, must you all pull yourselves out of the mud of moral defilements."
句经 Dhammapada 328
若人能找到有德及有智慧的圣者为伴，
他应欢喜及有正念地与其人共同生活，
而克服一切危难。
If you get a prudent companion (who is fit) to live with you, who behaves well and is wise, you should live with him joyfully and mindfully, overcoming all dangers.
法句经 Dhammapada 329
若人不能找到有德及有智慧的圣者为伴，
他就应该独自生活，
如舍弃所征服的国土之王，
又如玛当伽象在森林里独行。
If you don’t get a prudent companion who (is fit) to live with you, who behaves well and is wise, then like a king who leaves a conquered kingdom, you should live alone as an elephant does in the elephant forest.
法句经 Dhammapada 330
宁可独自生活，亦绝不与愚人为友。
所以人们应当独自过活、不造恶，
如玛当伽象般在森林里自由自在地独行。
Better is it to live alone. There is no fellowship with the ignorant. Let one live alone doing no evil, care-free, like an elephant in the elephant forest.
AN ELEPHANT WAITS UPON THE BUDDHA
A trivial incident led to an unfortunate dispute amongst the bhikkhus in the city of Kosambi.
The quarrelsome bhikkhus did not listen even to the advice of the Buddha. So, the Buddha left them and spent the vassa all alone in the forest, where the elephant Pālileyyaka waited on him. Owing to pressure brought on them by the devotees, the bhikkhus realising their mistakes requested Venerable Ānanda to invite the Buddha to return to the monastery.
At the end of the vassa, the Venerable Ānanda went into the forest, accompanied by five hundred bhikkhus. Leaving the bhikkhus at some distance, the Venerable Ānanda approached the Buddha alone. Then the Buddha told Ānanda to send for the other bhikkhus. All of them came, paid obeisance to the Buddha and said, "Venerable Sir! You must have had a hard time spending the vassa all alone in this forest."
To this, the Buddha replied,"Bhikkhus, do not say so. The elephant Pālileyyaka looked after me all this time. He was, indeed, a very good friend, a true friend. If one has such a good friend one should stick to him. But if one cannot find a good friend it is better to stay alone."
法句经 Dhammapada 331
在需要时有朋友是乐，
对所拥有的感到满足是乐，
临命终时有善业是乐，
脱离一切苦是乐。
Verse 331:
It is good to have friends when the need arises; it is good to be content with anything that is available; it is good to have merit when life is about to end; it is good to be rid of all dukkha.
法句经 Dhammapada 332
在这世上，事奉母亲是乐，
事奉父亲也是乐。
在这世上，事奉沙门是乐，
事奉婆罗门也是乐。
Verse 332:
In this world it is good to be dutiful to one's mother; also it is good to be dutiful to one's father. In this world also it is good to minister unto ascetics; also it is good to minister unto the Noble Ones.
法句经 Dhammapada 333
能够持戒到老是乐，
有不动摇的信心是乐，
获得智慧是乐，
不造恶是乐。
（注：在此婆罗门是指佛陀、辟支佛与阿罗汉。）
Verse 333:
It is good to have virtue till old age, it is good to have unshakable faith, it is good to gain wisdom, it is good to do no evil.
MARA TRIEDS TO TEMPT THE BUDDHA
Once, while the Buddha was residing near the Himalayas, he found that many people were being ill-treated by some wicked kings. It then occurred to him whether it would be possible to prevent them from ill-treating those who should not be ill-treated and make the kings rule justly and wisely. Mara knew what the Buddha was thinking and tried to entice the Buddha to rule as a king. To him the Buddha replied, "O wicked Mara! Your teaching and my teaching are quite different.
Therefore, it is impossible for you to influence me.” We must beware of friends who pretend to work for us, but who are actually furthering their own ends.
法句经 Dhammapada 334
沉于怠惰之人的渴爱有如蔓藤般滋长。
他有如林里贪吃果子的猴子，
从这一世跳到那一世。
The craving of the person addicted to careless living grows like a creeper. He jumps from life to life like a monkey in the forest looking for fruit.
法句经 Dhammapada 335
在这世上，
对于为卑劣的渴爱所控制的人，
他的痛苦就会增长，
有如受到好好浇水的野草般增长。
Whoever in this world is overcome by this wretched clinging thirst, his sorrows grow like biraṇa grass after the rain.
法句经 Dhammapada 336
在这世上，
对于能克服这难以克服的卑劣渴爱之人，
他的痛苦则会消失，
就有如水珠从荷叶上掉落一般。
But whosoever in this world overcome this wretched craving so difficult to overcome, his sorrows fall away from him like water-drops from a lotus-leaf.
法句经 Dhammapada 337
如是我当向你们这些在此集会的人宣说此善法：“有如在掘一枝良好的树根一样，把渴爱连根拔起。别让魔王不断地折磨你，有如洪水不断冲击芦苇般折磨你。”
Therefore, I say to you: Greeting to you all who have assembled here! Dig up the root of craving just as one who wishes to have the fragrant root digs up the biraṇa grass. Don’t let Māra destroy you again and again, as the flood destroys the reed.
THE GOLDEN FISH WITH STINKING BREATH
One day, some fisherman of Sāvatthi caught a fish with a beautiful golden body. Since the fish was so beautiful, they presented it to the king who in turn took the fish to the Buddha. As soon as the fish opened its mouth, a foul smell spread all around the Jetavana monastery. The king then asked the Buddha why such a beautiful fish should have such a foul smell.
The Buddha then revealed that the fish in one of his past existences was a learned bhikkhu named Kapila during the time of Kassapa Buddha. Because of his deep knowledge of the Dhamma, he had gained much fame and honour. He also became very conceited and looked down upon the other bhikkhus. When the other bhikkhus pointed out to him what was proper or not proper, he invariably retorted, "How much do you know?" implying that he knew much more than those bhikkhus.
In the course of time, most of the bhikkhus avoided him. On one occasion, the bhikkhus did not join him when he was reciting the Fundamental Precepts for the bhikkhus (i.e. the Patimokkha).
Observing that the bhikkhus remained silent, Kapila said,
"There is no such thing as Sutta, Abhidhamma, or Vinaya. It makes no difference whether you listen to the Patimokkha or not, " and left the congregation. Thus, Kapila was hindering the development and growth of the Teaching (Sāsana).
For his misdeed, Kapila had to suffer for a long period life after life.
The Buddha then explained that because Kapila had taught the sublime Dhamma to many, he had been endowed with a golden body as a fish, but because he had reviled and abused the bhikkhus and the Dhamma he was afflicted with a stinking breath.
The Buddha then delivered a discourse on the benefits of combining learning with practice.
法句经 Dhammapada 338
如被砍倒的树，若其根未受损而深固，
它即会重生。
同样的，若潜伏的渴爱未被根除，
此苦（生老死）即会不断地生起。
As a tree cut down sprouts forth again if its roots remain uninjured and strong, even so when the roots of craving are not destroyed, this suffering arises again and again.
法句经 Dhammapada 339
那持有邪见及具有奔向欲境的三十六道强（爱）流之人，
为欲思惟冲走。
A man who gives way to pleasure will be swept away by craving and his thoughts will make him suffer, like waves
法句经 Dhammapada 340
渴爱之流奔向一切感官目标；渴爱之藤自（六门）而生，及缠住（六尘）。看到渴爱之藤在滋长，你应以道智砍断其根。
The streams (craving) flow everywhere. The creeper (craving) sprouts and stands. Seeing the creeper that has sprung up, with wisdom cut off the roots.
法句经 Dhammapada 341
在众生之中，流着的是受到渴爱滋润的快乐。那些执着与追求欲乐的众生，必须遭受生与老。
A man’s joys are always transient, and since men devote themselves to pleasure, seeking after happiness, they undergo birth and decay.
法句经 Dhammapada 342
为渴爱所困的人惊慌得有如落网的野兔。他被束缚紧紧地绑住，必须长期受苦（生死轮回）。
People beset with craving are terrified like a hare caught in a snare; held fast by fetters and bonds they undergo Dukkha (round of rebirths) again and again, for a long time.
法句经 Dhammapada 343
为渴爱所困的人惊慌得有如落网的野兔。
因此，想令自己获得解脱者应灭除渴爱。
People beset with craving are terrified like a hare caught in a snare. Therefore a bhikkhu who wishes his own passionlessness (Nibbāna) should eradicate craving.
EFFECT OF GOOD AND BAD DEEDS
On one occasion, while the Buddha was on an alms-round at Rājagaha, he saw a dirty young female pig and smiled. When questioned by the Venerable Ānanda, the Buddha replied, "Ānanda, this young pig was a hen during the time of a previous Buddha. As she was then staying near a monastery she used to hear the sound vibration of recitation of the sacred text. When she died, she was reborn as a princess. One day she noticed the maggots in the toilet and became mindful of the loathsomeness of the body, etc. When she died she was reborn in the Brahma realm as a brahma. But now, due to some evil kamma she accumulated previously, she was reborn as a pig. Ānanda! See how on account of good and evil kamma there is no end of the round of existences."
法句经 Dhammapada 344
在舍离欲林（即俗家生活）之后，
他去到修行林（即比丘生活）。
但当离开欲林之后，
他却又赶着回去那欲林。
看吧，这已获得自由者又赶着重投束缚。
Verse 344:
Having left the forest of desire (i.e., the life of a householder), he takes to the forest of the practice (i.e., the life of a bhikkhu); but after being freed from the household he rushes back to it. Come, look at that man who having become free rushes back into that very bondage.
A MAN WHO FACED DEATH BRAVELY
As a pupil of the Venerable Mahakassapa, a certain bhikkhu had achieved the four mental absorptions (jhanas). One day when he saw some beautiful objects in the house of his uncle who was a goldsmith, he developed a strong craving for them. Then he left the Order, and as a layman, he was very lazy and he did not work hard. So, his uncle drove him out of the house. Subsequently he became a thief to support himself. One day he was caught by the authorities and were taken to the cemetery to be executed. The Venerable Mahakassapa saw his pupil and exhorted him, "My pupil, keep your mind steadfastly on a subject of meditation." As instructed, he concentrated and established himself in deep mental absorption.
At the cemetery, the executioners told kill him, ‘We are going to kill you,’ and started preparing for the execution. He showed no signs of fear or anxiety, in-spite of the fact that they were going to execute him. He just sat down in deep mental absorption, oblivious to all the dangers before him.
Being impressed by his courage and composure, the executioner exclaimed, ‘Just look at this thief’. Though he is to be executed yet he neither trembles nor quakes. We have never come across such a man. He is indeed a very brave man.
The executioners then suggested that it would be better to inform the King of the strange behaviour of the thief. When the King learned of the circumstances, he gave order to release the thief.
The Buddha on hearing about the matter, sent forth his radiance and exhorted the thief, ‘Having left the forest of desire (i.e. the life of a householder); he takes to the forest of the practice (i.e. the life of a bhikkhu); but when he is free from the forest of desire, he rushes back into that very bondage.’
The Buddha also admonished him, ‘Purify your mind of all mental defilements. Uproot desires and be free.’
The thief, keeping is mind firmly on the arising and perishing of component things and discerning the impermanent, unsatisfactory and non-self nature of all conditioned things, soon attained the first stage of Sainthood.
Later he went to pay respect to the Buddha at the Veluvana monastery. He was readmitted to the Holy Order by the Buddha. Receiving further guidance from the Buddha, he quickly attained Arahanthood.
法句经 Dhammapada 345-346
智者不会说由铁、木与麻绳所造的束缚是坚牢的；他们只说对珠宝、妻子与儿女的渴爱执着的束缚才是坚牢的。它们把人拖到（恶道）去；虽然看似柔软却难以解除。智者断除此渴爱之束缚，坚决地舍弃欲乐与出家去。
That which is made of iron, wood or hemp, is not a strong bond, say the wise; the longing for jewels, ornaments, children, and wives is a far greater attachment.
That bond is strong, say the wise. It hurls down, is supple, and is hard to loosen. This too the wise cut off, and leave the world, with no longing, renouncing sensual pleasures.
THE BONDS OF CRAVING
One day, thirty bhikkhus came into Sāvatthi for alms-food. While they were on their alms-round, they saw some prisoners being brought out with their hands and legs in chains. Back at the monastery, after relating what they had seen in the morning, they asked the Buddha whether there were any other bonds stronger than these. The Buddha answered,"Bhikkhus! These bonds are nothing compared to the bond of craving for food and clothing, for riches and family. This craving is stronger than those chains, hand-cuffs and cages. That is the reason why the wise cut off craving and renounce the world and enter the Order of the bhikkhus."
法句经 Dhammapada 347
执着渴爱的人随着自己所造的欲流而去，
如蜘蛛投向自己所结的网。
智者断除渴爱之束缚，
舍离一切苦而遨游。
Those who are infatuated with lust fall back into the stream as (does) a spider into the web spun by itself. The wise, cutting off the bond of craving, walk on resolutely, leaving all ills (dukkha) behind.
BEAUTY IS BUT SKIN DEEP
Queen Khema was the chief consort of King Bimbisara. She was very beautiful and also very proud. The king wanted her to go to the monastery and pay homage to the Buddha. But she had heard that the Buddha always preached about the futility of beauty and she therefore tried to keep away from the Buddha. The king understood her attitude towards the Buddha. He also know how proud she was of her beauty. So the king ordered his court musicians to sing in praise of the Veluvana monastery, about its pleasant and peaceful atmosphere, etc. Hearing them, Queen Khema became interested and decided to set out for the Veluvana monastery.
When Queen Khema arrived at the monastery, the Buddha was expounding the Dhamma. By his supernormal power, the Buddha created a vision of a very beautiful young lady sitting not far from him and fanning him. When Queen Khema came to the audience hall, she alone saw the beautiful young lady. Comparing the exquisite beauty of the young lady to that of her own, Khema realised that her beauty was much inferior to that of the young lady. As she looked again intently, she saw that the beauty of the young lady began to fade gradually. In the end, she saw before her eyes, an old decrepit being, which again changed into a corpse, her stinking body being attacked by worms. At that instant, Queen Khema realized the impermanence of beauty.
The Buddha knowing the state of her mind remarked, "O Khema! Look carefully at this decaying body which is built around a skeleton of bones and is subject to disease and decay. Reflect mindfully on the worthlessness of the beauty of youth.” After reflecting on the admonition given by the Buddha, Khema attained Arahanthood. Later she joined the Holy Order and became the chief female disciple of the Buddha.
法句经 Dhammapada 348
舍弃过去、未来与现在。
在到达最后一生之后，
心已解脱一切，你将不会再有生与老。
Let go the past, let go the future, let go the present. Having reached the end of existences, with a mind freed from all (conditioned things), you will not again undergo birth and decay.
AN ACROBAT WHO BECAME A SAINT
Once, a wandering theatrical troupe consisting of many dancers and some acrobats came to Rājagaha to perform at the palace ground of King Bimbisāra. There, a beautiful young female dancer sang and danced on top of a long bamboo pole. Uggasena, the young son of a rich man, fell desperately in love with this dancer. He married the young dancer and since she refused to remain behind in Rājagaha, Uggasena had to follow the troupe. As he was not a dancer nor an acrobat, he was not of much use to the party. So, as they moved from place to place, his job was to help carry boxes, or to drive the carts, etc.
In due course, the dancer gave birth to a son. To this child, the dancer would often sing a song which ran thus: "O you, son of the man who keeps watch over the carts; the man who carries boxes and bundles! O , you, son of the ignorant one who can do nothing!"
Uggasena came to realised that she sang the song to taunt him. So he went and asked her, ‘Are you referring to me?’ ‘Yes, I am referring to you.’ ‘In that case, I will go away and leave you.’ ‘What difference does it makes whether you go away or not?’ replied his wife. And over and over, she sang the same song.
Reflecting over her arrogance, Uggasena concluded that because of her skill as an acrobat his wife was proud. So he requested his father-in-law, an acrobat, to teach him acrobatics. After a year's training, Uggasena became a skilful acrobat.
Then one day, the troupe returned to Rājagaha, for another performance. The troupe publicly announced that Uggasena would demonstrate his skill. When the day came, a long pole was put up and Uggasena stood on top of it. At a given signal, he began to perform his act on the pole. At about this time, the Buddha saw Uggasena in his vision and knew that time was ripe for Uggasena to realise the Dhamma. So, he entered Rājagaha and willed that the audience should turn their attention to him instead of applauding Uggasena for his acrobatic feats. When Uggasena saw that he was being neglected and ignored, he just sat on top of the pole, feeling very discontented and depressed. The Buddha then addressed him, ‘Uggasena, a wise man should abandon all attachment to component things and strive to gain liberation from the round of rebirths.’ While reflecting mindfully on the admonition given by the Buddha, Uggasena attained Arahanthood while still on top of the pole. He came down from the pole and joined the Order of the bhikkhu.
One day, back at the Veluvana monastery where the Buddha was residing, the bhikkhus were discussing why Uggasena had gone about with a wandering theatrical troupe for the sake of a pretty dancer.
Upon hearing their discussion, the Buddha revealed that in one of his past existences, Uggasena was born during the time of Kassapa Buddha. One day, he and his wife saw a bhikkhu going on his alms-round. Since they had some food with them, they took the opportunity to offer almsfood to him, and made an earnest wish, ‘Venerable Sir, may we be able to realise the Truth.’
The bhikkhu who was an Arahant used his supernormal powers to look into the future, and perceiving that their wish would be fulfilled, he smiled. The man noticed the smile, and being ignorant of the ways of the Arahants, he commented contemptuously that the bhikkhu was behaving like an actor.
Because of his comment, the Buddha explained that he had to travel with a wandering theatrical troupe.
法句经 Dhammapada 349
对于受到欲念扰乱的人，
他的渴爱很强，
不断把事物看成美好，
其渴爱也不断地增长。
诚然，他弄到自己的束缚更为坚牢。
For the person who is perturbed by (evil) thoughts, who is exceedingly lustful, who contemplates pleasant things, craving increases more and more. Surely, he makes the bond (of Mara) stronger.
法句经 Dhammapada 350
乐于平息（欲）念及时刻保持正念的人，观照（身等）不净，肯定能够脱离渴爱。此人将会断除魔王的束缚。
He who delights in subduing (evil) thoughts, who meditates on ‘the loathsomeness’ (of the body), who is ever mindful, - it is he who will make an end (of craving). He will sever Mara’s bond.
HOW A YOUNG WOMAN INFLUENCED A BHIKKHU
Once a young bhikkhu took his alms-food in one of the shelters specially built for bhikkhus in town.
After his meal he went to a house and asked for some drinking water from a young woman. As soon as this young woman saw the young bhikkhu she fell in love with him. Wishing to win his heart, she invited the young bhikkhu to come to her house whenever he felt thirsty. After some time, she invited him to her house for alms-food. She told him that she had everything she could wish for, but she felt lonely all by herself in the house. Hearing those words, the young bhikkhu took the hint and he soon found himself to be more and more attached to the young woman. He became very much dissatisfied with his life as a bhikkhu and was getting thin. Other bhikkhus reported about him to the Buddha.
The Buddha called the young bhikkhu, "My son, listen attentively. This young woman will be your undoing just as she had been in a previous existence. In one of your previous existences you were a very skilful archer and she was your wife. On one occasion, while the two of you were travelling, you met a gang of highwaymen. She fell in love with the gang leader. So, while you were fighting with the gang leader, she gave your sword to the gang leader who promptly killed you. Thus, she was the cause of your death. Now, too, she will be the ruin of your holy life. My son, uproot and destroy the desire which has sprung up within you for this woman.’ The young bhikkhu then strove diligently and ardently to purify his mind to realise the Dhamma.
法句经 Dhammapada 351
已证得阿罗汉果的人是无畏、无贪与无烦恼的。他已断除了生命之刺（例如渴爱）。这是他的最后一生。
He who has reached the goal, is fearless, is without craving, is passionless, has cut off the thorns of life. This is his final body.
法句经 Dhammapada 352
无贪欲、无执着、通达圣典的词义语法与次第的人是为“此生是最后一生的大智者、大丈夫”。
He who is free from craving and from attachment, who is skilled in the knowledge of the significance of terms, who knows the grouping of letters and their sequence is indeed called ‘one who has lived his last, a man of great wisdom, a great man.’
HOW MARA TRIED TO FRIGHTEN YOUNG RAHULA
On one occasion, a large number of bhikkhus arrived at the Jetavana monastery. To put up the visiting bhikkhus, Samanera (novice monk) Rahula had to go and sleep near the door, just outside the chamber of the Buddha. Mara, wanting to annoy the Buddha through his son, Rahula, took the form of an elephant and encircling the youth’s head with his trunk made an alarming noise hoping to frighten him. But Rahula was unmoved. The Buddha, from his chamber, knew what was happening, and said, "O wicked Mara! Even a thousand such as you would not be able to frighten my son. My son has no fear, he is free from craving, he is vigilant, he is wise."
Hearing the above words, Mara realized that the Buddha knew about his tricks and instantly disappeared.
法句经 Dhammapada 353
我已征服了一切、了知一切、
不执着一切、舍弃一切。
在灭除了贪欲之后（即证得阿罗汉果），我脱离了诸烦恼。
自证四圣谛之后，
我应称谁为师？
Verse 353:
I have overcome all, I know all, I am detached from all, I have given up all; I am liberated from moral defilements, having eradicated craving, (i.e., I have attained Arahanthood). Having comprehended the Four Noble Truths by myself, whom should I call my teacher?
IT IS NOT EASY TO APPRECIATE THE DHAMMA
When the Buddha was on his way to the Deer Park to expound the first sermon, a wandering ascetic called Upaka met Gotama Buddha. He was very much impressed by the radiant figure of the Buddha and so he said ‘Friend, you look so serene and pure! Who is your teacher? Whose doctrine does you profess? The Buddha replied, ‘I have no preceptor or teacher.’ When he asked what the essence of the Buddha’s doctrine was, the Buddha gave him a summary of the Dhamma.
At the end of the discourse, Upaka expressed neither acceptance nor rejection but just nodded his head a few times and went on his way.
(This story illustrated that not everyone who was fortunate enough to meet the Buddha could appreciate the Dhamma. On the other hand, great Arahant like Sāriputta was convinced simply by hearing half a stanza.)
法句经 Dhammapada 354
在一切施之中，法施最殊胜；
在一切味之中，法味最殊胜；
在一切悦之中，法悦最殊胜；
灭除渴爱战胜了一切苦（生死轮回）。
The gift of Dhamma excels a gifts. The flavour of Dhamma excels all flavours. The pleasure in the Dhamma excels all other pleasures. He who has destroyed craving overcomes all sorrows.
SAKKA’S REQUEST
On one occasion, at a meeting of the devas in the Tavatimsa realm, four questions were raised, but the devas failed to get the correct answers. Eventually, Sakka took these devas to the Buddha at the Jetavana monastery. After explaining their difficulty, Sakka presented the following four questions:
(a) Among gifts, which is the best?
(b) Among tastes, which is the best?
(c) Among delights, which is the best?
(d) Why is the eradication of craving said to be the most excellent?
To these questions, the Buddha replied, "The Dhamma is the noblest of all gifts, the best of all tastes and the best of all delights. Eradication of Craving leads to the end of all suffering and is, therefore, the greatest of all conquests."
At the end of the discourse, Sakka said to the Buddha, ‘Venerable Sir, if the gift of the Dhamma excels all other gifts, why are we not invited to share the merit whenever gifts of the Dhamma are made? Venerable Sir! I pray that from now on, we may be give a share in the merit of the good deeds.’
Then the Buddha asked all the bhikkhus to assemble and exhorted then to share the merits of all their good deeds with all beings.
Since then, it has become a custom to invite all the devas and others to share the merit whenever a good deed is done.
法句经 Dhammapada 355
财富毁灭愚人，
但毁不了寻求彼岸之人。
愚人以对财富的贪欲毁灭了自己，
如害他人般害了自己。
Verse 355:
Riches destroys the foolish; but not those who seek the other shore (i.e., Nibbana). By his craving for riches the fool destroys himself, as he would destroy others.
RICHES DESTROY THE FOOL
On one occasion, King Pasenadi of Kosala came to pay homage to the Buddha. He explained to the Buddha that he was late because earlier that day a rich man had died in Sāvatthi without leaving any heirs, and all his property had to be removed to the Royal Treasury. Then, he proceeded to relate that although this man, was very rich, he was very stingy. While alive, he did not practise charity. He was reluctant to spend his money even on himself and therefore ate very sparingly and wore cheap, coarse clothes only. On hearing this, the Buddha revealed that in a past existence, this man had also been very rich.
One day, when a Paccekabuddha came to his house, he told his wife to offer almsfood. His wife thought it was very rarely that her husband gave her permission to give anything to anybody. So, she filled up the alms-bowl with some choice food. When the rich man again met the Paccekabuddha on his way home and he had a look at the alms-bowl. Seeing that his wife had offered a substantial amount of good food, he thought, "Oh, this bhikkhu would only have a good sleep after a good meal. It would have been better if my servants were given such good food; at least, they would have given me better service." By thinking in this way he regretted his generosity.
This same man had a brother who also was a rich man and who had only one son. Coveting his brother's wealth, the man killed his young nephew and had thus wrongfully inherited his brother's wealth on the latter's death.
Because the man had offered alms-food to the Paccekabuddha he became a rich man in his present life; but because he regretted having offered food to the Paccekabuddha he had no wish to spend anything even on himself. Because he had killed his own nephew for the sake of his brother's wealth he had to suffer in hell for a long period of time. His bad kamma having come to an end, he was born into the human world but here also he had not gained any good kamma. The king then remarked, "Venerable Sir! Even though he had lived here in the lifetime of the Buddha himself, he had not made any offering of anything to the Buddha or to his disciples. Indeed, he had missed a very good opportunity; he had been very foolish."
法句经 Dhammapada 356
杂草损坏了田地；
贪欲害惨了众生。
因此施予离贪者，
必将获得大果报。
Verse 356:
Weeds damage fields; lust spoils all beings.
Therefore, giving to those free from lust yields great benefit.
法句经 Dhammapada 357
杂草损坏了田地；
瞋恨害惨了众生。
因此施予离瞋者，
必将获得大果报。
Verse 357:
Weeds damage fields; hatred spoils all beings.
Therefore, giving to those free from hatred yields great benefit.
法句经 Dhammapada 358
杂草损坏了田地；
愚痴害惨了众生。
因此施予离痴者，
必将获得大果报。
Verse 358:
Weeds damage fields; ignorance spoils all beings.
Therefore, giving to those free from ignorance yields great benefit.
法句经 Dhammapada 359
杂草损坏了田地；
欲望害惨了众生。
因此施予离欲者，
必将获得大果报。
Verse 359:
Weeds damage fields; delusion spoils all beings.
Therefore, giving to those free from delusion yields great benefit.
SEEDS SOWN ON FERTILE GROUND YIELD ABUNDANTLY
The Buddha visited the Tāvatimsa deva realm to expound the Abhidhamma to Deva Santusita, who had been his mother. During that time, there was a deva named Indaka in Tāvatimsa. Indaka, in his last existence as a man, had offered a little alms-food to Venerable Anuruddha. Because his small good deed was made to a holy man, upon his death, he was reborn in the Tāvatimsa realm bestowed with abundant luxuries. At that time, there was also another deva by the name of Ankura in Tāvatimsa who had given much in charity; in fact, many times more than what Indaka had given.
But his charity was not made to holy men during the period of the time of any of the Buddhas. So, in spite of his lavish and grand charities, he was enjoying the benefits of the life of a deva on a much smaller scale than Indaka, who had offered very little. As the Buddha was then at Tāvatimsa, Ankura asked him the reason for the discrepancy in gaining the benefits. The Buddha explained "O Ankura!
When giving charities and donations you must consider wisely whom you give to, for acts of charities and donations, are just like seeds. Seeds sown in fertile soil will yield abundant fruits; but you had sown your seed in poor soil, so you reap poorly."
法句经 Dhammapada 361
律仪身是好的，
律仪语是好的，
律仪意是好的，
律仪诸根是好的，
律仪诸根的比丘得以解脱一切苦。
Good is restraint of the eye; good is restraint of the ear; good is restraint of the nose; good is restraint of the tongue.
法句经 Dhammapada 362
制御己手、制御己足、制御己语、能够完全自我控制、乐于修观与平静、独处与知足的人是为比丘。
Good is restraint of the body. Good is restraint of speech. Good is restraint of the mind. Restraint everywhere is good. The bhikkhu restrained in every way is freed from all suffering.
BHIKKHUS SHOULD CONTROL THEIR SENSES
Once there were five bhikkhus in Sāvatthi. Each of them practised restraint of just one out of the five senses and each of them claimed that what he was practising was the most difficult. And they could not come to an agreement. Finally, they reported their disagreements to the Buddha who told them,
"Each of the senses is just as difficult to control as the other; but all bhikkhus controlling all the five senses will escape from suffering.”
法句经 Dhammapada 362
制御己手、制御己足、制御己语、能够完全自我控制、乐于修观与平静、独处与知足的人是为比丘。
Verse 362:
He who is controlled in hand, controls in foot, controls in speech, and possessing the highest control (of mind), delighted within, composed, solitary and contented, him they call a bhikkhu.
THE MONK WHO KILLED A GOOSE
Once, there was a bhikkhu who was very skilful in throwing stones. He could even hit any fast-moving objects. One day, while sitting with another bhikkhu after having their bath in the river, he saw two geese flying over them. He told his friend that he could even hit the eye of one of the geese.
He took a pebble, aimed and threw it at one of the geese. The pebble struck the bird’s eye. The bird cried out in pain and dropped dead at the feet of the young bhikkhu.
Other bhikkhus seeing the incident reported it to the Buddha. The Buddha admonished the young bhikkhu, "My son, why have you killed the bird? Especially as a bhikkhu, you should be practising loving-kindness to all beings and should also be striving ardently for liberation. A bhikkhu must have control over his thoughts, words and deeds."
法句经 Dhammapada 363
比丘制御自己的言语，
以平静的心善巧地说话，
能解说法的涵义。
这比丘的话是柔和甜美的。
The bhikkhu who is controlled in tongue, who speaks wisely with his mind composed, who explains the meaning and the text, - sweet, indeed, is his speech.
A BHIKKHU SHOULD CONTROL HIS TONGUE
Bhikkhu Kokalika had abused the two Chief Disciples, the Venerable Sariputta and the Venerable Maha Moggallana. For this evil deed Kokalika had to suffer. Learning about his fate, the bhikkhus remarked that Kokalika had to suffer grievously because he did not control his tongue. To those bhikkhus, the Buddha said, "Bhikkhus! A bhikkhu must have control over his tongue; his conduct must be good; his mind must be calm, subdued and not flitting about as it pleases."
法句经 Dhammapada 364
住于法、乐于法、禅修法、忆念法的比丘不会脱离正法。
（注：在此法是指saddhamma “正法”，即三十七菩提分及九出世间法。）
Verse 364:
That bhikkhu who dwells in the Dhamma, who delights in the Dhamma, who meditates on the Dhamma, who well remembers the Dhamma, does not fall away from the Sublime Dhamma.
THE WAY TO RESPECT THE BUDDHA
When the Buddha announced that he would attain Parinibbāna in four months' time, most of the bhikkhus who had not attained Arahanthood felt extremely depressed and were at a loss and did not know what to do. Most of them just stayed close to the Buddha, hardly ever leaving his presence.
However, there was a bhikkhu by the name of Dhammarama who kept to himself and did not come to see the Buddha. Other bhikkhus misunderstood his attitude and reported the matter to the Buddha. Dhammarama respectfully explained that the greatest homage he could pay the Buddha was to attain Arahanthood before his Parinibbāna.
The Buddha applauded Dhammarama’s attitude and said, "My son, you have done very well. A bhikkhu who loves and respects me should act like you. Only those who practise the Dhamma are the ones who truly pay homage to me."
法句经 Dhammapada 365
不应轻视自己所得的，
也莫妒嫉他人所得的。
妒嫉他人的比丘不会获得定力。
Verse 365:
One should not despise what one receives, and one should not envy (the gain of) others. The bhikkhu who envies others cannot attain Concentration
法句经 Dhammapada 366
若比丘所得虽少，
却不轻视自己所得的，
诸天肯定会称赞
这生活清净与不怠惰的人。
Verse 366:
Though receiving but little, if a bhikkhu does not despise his own gains, even the devas praise such a one who is pure in livelihood and is not slothful.
DESPISE NOT WHAT ONE GETS
Once, a bhikkhu disciple of the Buddha, was very friendly with a bhikkhu belonging to the faction led by Devadatta, the opponent of the Buddha. He visited the monastery of Devadatta and stayed there for a few days, eating, sleeping and apparently enjoying the choice food and the comforts of that monastery. Other bhikkhus reported him to the Buddha who sent for that bhikkhu and asked him whether what he had heard about his behaviour was true. The bhikkhu admitted that he had gone to the monastery of Devadatta for a few days, but he told the Buddha that he had not embraced the teaching of Devadatta.
The Buddha then admonished him, "My son, even though you have not embraced the heretical doctrine of Devadatta, you are going about as if you were one of his followers. A bhikkhu should be contented with what he gets and should not covet other people's gains. A bhikkhu who is filled with envy at the good fortune of others will not attain concentration (samadhi), or Insight, or the Path that leads to Nibbana. Only the bhikkhu who is contented with whatever he gets will be able to attain concentration, Insight and the Correct Path."
法句经 Dhammapada 367
不视名色为“我和我的”，及不为名色的坏灭感到忧悲者是真正的比丘。
He who has no thought of “I” and “mine” whatever towards mind and body, he who grieves not for that which he has not, he is, indeed, called a bhikkhu.
ALL ALMSFOOD IS THE SAME
Once, there was a brahmin in Sāvatthi, who was very generous and always offered almsfood to the Buddha and his disciples.
One day, the Buddha saw the brahmin and his wife in his vision and knew that time was ripe for the couple to attain Anāgāmi Fruition (the third stage of Sainthood). Accordingly, the Buddha set out for their house and stood at the door for alms food. The brahmin who was then having his meal, facing the interior part of the house, did not see the Buddha. His wife who was near him saw the Buddha, but she was afraid that if her husband saw the Buddha standing at the door for alms-food, he would offer all his rice in the plate and, in that case, she would have to cook again. With this thought in her mind, she stood behind her husband so that he would not see the Buddha; then she quietly stepped backwards and slowly came to where the Buddha was standing, and whispered to him,"Venerable Sir!
We do not have any alms-food for you today." But the Buddha had decided not to leave the house; he just shook his head. Seeing this gesture, the brahmin's wife could not control herself and she burst out laughing.
At that instant, the brahmin turned round and saw the Buddha. At once he knew what his wife had done, and he cried out, "O wife! You have ruined me." When our Venerable Teacher stood at the door you should have informed me. By failing to do so you have embarrassed me greatly. Then, taking up his plate of rice, he approached the Buddha and apologetically requested, "Venerable Sir! Please accept this rice which I have partly consumed." To him the Buddha replied, "O brahmin! Any rice is suitable for me, whether it is not yet consumed, or is partly consumed, or even if it is the last remaining spoonful." The brahmin was very much surprised by the Buddha's reply; at the same time, it made him happy because his offer of rice was accepted by the Buddha. The brahmin next asked the Buddha by what standard a bhikkhu was judged and how a bhikkhu was defined. The Buddha knew that both the brahmin and his wife had already learned something about mind and body (nāma-rupa); so he answered, "O brahmin! One who is not attached to mind and body is called a bhikkhu." The Buddha continued with a short Dhamma discourse, and at the conclusion of the discourse, both the brahmin and his wife attained the third stage of Sainthood.
法句经 Dhammapada 368
住于慈爱及勤修正法的比丘将会证悟寂静、无为与安乐的涅槃。
The bhikkhu who abides in loving-kindness (having developed the third and fourth jhana with metta [loving-kindess] as the object of meditation) who is pleased with the Buddha’s Teaching, attains to that state of peace and happiness, the stilling of conditioned things.
法句经 Dhammapada 369
诸比丘，汲掉这船（身）的水（邪念）。汲掉水后， 船就能迅速地行驶。
在断除贪欲与瞋恨后，你将会证悟涅槃。
Empty this boat (the boat resembles the body), O bhikkhu! Emptied by you it will move swiftly. Cutting off lust and hatred, to Nibbana you will thereby go.
法句经 Dhammapada 370
断除五个（低层次的结）、舍弃五个（高层次的结）、及培育五个（五根）。已脱离五种执着的比丘被称为“已渡过瀑流者”。
Five (fetters that pertain to this shore) cut off, five (five fetters that pertain to the Farther Shore) give up, five (bala or mental power) further cultivate. The bhikkhu who has gone beyond the five bonds if called a ‘Flood-Crosser’.
The five fetters that pertain to this shore are self-illusion (sakkāyadiṭṭhi), doubt (vicikicchā), indulgence in wrongful rites and ceremonies (silabbataparāmāsa), sense-desire (kāmarāga) and hatred (paṭigha).
The five fetters that pertain to the Farther Shore are attachment to the Realms of Form (rūparāga), attachment to the Formless Realm (arūparāga), conceit (māna), restlessness (uddhacca) and ignorance (avijjā).
The five bala or mental power are confidence (saddhā), mindfulness (sati), effort (viriya), concentration (samādhi) and wisdom (paňňā).
The five bonds are lust, hatred, delusion, pride and false views.
法句经 Dhammapada 371
修禅吧，比丘。
莫放逸、莫让心沉迷于欲乐。
莫失念与否（热）铁丸；
当你被狱火焚烧时，
莫哀号“这真是苦”。
Meditate, O bhikkhu! Be not heedless. Don’t let your mind whirl on sensual pleasures. Don’t be careless and swallow a ball of lead. As you burn cry not ‘This is sorrow’.
法句经 Dhammapada 372
无慧者无定，无定者亦无慧。
具足定慧两者的人，真的已近涅槃。
There is no concentration in one who lacks wisdom,
nor is there wisdom in him who lacks concentration.
In whom have both concentration and wisdom he, indeed, is in the presence of Nibbāna.
法句经 Dhammapada 373
比丘去到僻静处（修禅），
他的心是平静的，
能清晰地知见正法，
体验到凡夫所无之乐。
The bhikkhu who has retired to a lonely abode, who has calmed his mind, who perceives the doctrine clearly, experiences a joy of transcending that of men (the eight attainment, that is the four Rūpa Jhāna and the four Arūpa Jhāna).
法句经 Dhammapada 374
每当观照五蕴的生灭时，他获得喜乐。
对于智者来说，这即是朝向涅槃之道。
Whenever he reflects on the rise and fall of the Aggregates, he experiences joy and happiness. To ‘those who know’ that (reflection) is Deathless.
Aggregates refer to body, feeling, perception, mental volition and consciousness
.
法句经 Dhammapada 375-376
对于有智慧的比丘，开始修行时应：
防护感官、知足、遵守别解脱律仪、亲近精进与生活清净的善友、友善及行为端正。然后，在（时常）充满喜悦之下，他将灭尽苦恼（生死轮回）。
And this becomes the beginning here for a wise bhikkhu: sense control, contentment, restraint with regard to the Fundamental Code of a bhikkhu (pātimokkha), association with beneficent and energetic friends whose livelihood is pure.
Associate with good friends, who are energetic and whose livelihood is pure; let him be amiable and be correct in his conduct. Then (frequently) feeling much joy he will make an end of Dukkha (round of rebirths).
A DEVOUT LADY AND THE THIEVES
Once there was a very rich lady who had a son called Sona, who had become a bhikkhu. On one occasion, Bhikkhu Sona passed through his home town. On his return from the Jetavana monastery, his mother met him and organized a grand charity in his honour. Having heard that her son could expound the Dhamma very well, she requested him to give a discourse. Sona complied with her request and so she built a pavilion for the purpose. A large crowd, including his mother, turned up to listen to the Dhamma expounded by Sona.
While she was at the pavilion, some thieves broke into her house. However, the leader of the thieves went to the pavilion to keep an eye on her. His intention was to kill her should she return home early on learning about the theft at her house. Her maid, left behind to guard the house, went to the pavilion to inform her about the theft, but the lady only said, ‘Let the thieves taken all my money, I don’t care. But don’t come and disturb me while I am listening to the Dhamma.’ She sent the maid home.
The leader of the thieves, who was sitting close to her, heard these remarks. Her words also kept him thinking, ‘If we take away the property of this wise and noble lady, we will surely be punished. We might even be struck by lightning.’ The leader got alarmed, hurried back to her house and ordered his thieves to return all the things they had taken. The gang of thieves then went to the pavilion to listen to the Dhamma.
Sona finished his exposition of the Dhamma at the crack of dawn. Then, the leader of all the thieves admitted their mistakes and requested for her forgiveness. Being a kind and devout lady she pardoned them all. Realising the evil of their ways, all the thieves joined the Holy Order. After receiving instructions from Sona, the new bhikkhus went into the forest to practise meditation. The Buddha knowing their mental attitudes sent forth his radiance and exhorted them on the way to gain Purity.
法句经 Dhammapada 377
诸比丘，如娃斯迦树令其枯萎的花脱落一般，你们亦应舍弃贪欲与瞋恨。
As the jasmine creeper sheds its withered flowers, even so, O bhikkhus, should you totally cast off lust and hatred
MEDITATION ON JASMINE FLOWERS
A group of bhikkhus from Sāvatthi, after taking a subject of meditation from the Buddha, set out for the forest to practise meditation. There, they noticed that the jasmine flowers which bloomed in the early morning would shed their petals in the evening. Then the bhikkhus resolved that they would strive hard to free themselves from all moral defilements just like flowers have to shed petals.
Although the Buddha was not with them, he was aware of their resolution and he sent forth his radiance and exhorted them, "Bhikkhus! As the withered flower is shed from the plant, so also, should a bhikkhu strive to free himself from worldly suffering.” Reflecting mindfully on the advice given, all those bhikkhus attained Arahanthood.
法句经 Dhammapada 378
身语意皆平静、善于得定、及已舍弃世俗快乐的比丘是为“寂静者”。
The bhikkhu who is calm in body, calm in speech, calm in mind, who is well-composed, who has given up worldly things, is truly called a ‘peaceful one’.
A BHIKKHU SHOULD BE CALM
There was once a monk named Santakāya, who had been a lion in his past existence. It is said that lions usually go out in search of food and then rest for the next few days. Venerable Santakāya, having been a lion in his last existence, behaved very much like a lion. He moved about very little; his moments were slow and steady; and he was usually calm and composed. Other bhikkhus took his behaviour to be very queer and they reported about him to the Buddha. After hearing the account given by the bhikkhus, the Buddha said to all of them "Bhikkhus! A bhikkhu should be calm and composed; he should behave like Santakāya."
法句经 Dhammapada 379
比丘，你应训诫自己、检讨自己、防护自己及保持正念，如此你将生活安乐。
By self do you censure yourself. By self do you examine yourself. Self-guarded and mindful, O bhikkhu, you will live happily.
法句经 Dhammapada 380
自己的确是自己的依归，
（他人怎能成为自己的依归？）
自己的确是自己的依靠。
因此，你应如马商看护良马般地看护自己。
Self, indeed, is the protector of self. Self, indeed, is one’s refuge. Control, therefore, your own self as a merchant control a noble steed.
ATTACHMENT TO OLD CLOTHES
Nangala was a poor field labourer. One day, a bhikkhu, seeing him ploughing a field in his old clothes, asked him if he would like to become a bhikkhu. Thus he became a bhikkhu and left his plough and his old clothes by a tree not far away from the monastery. After some time, he grew tired of the life of a bhikkhu and often felt like returning to home-life. Whenever this feeling arose in him, he would go to the tree near the monastery, where he had left his plough and his old clothes. There he would reproach himself saying, "You still want to put on these old rags and return to the hard life of a labourer ?" After reproaching himself, his dissatisfaction with the life of a bhikkhu would disappear and he would go back to the monastery. Thus, he went to the tree whenever he was discontented with the life of a bhikkhu.
When other bhikkhus asked him about his frequent visits to the tree, he replied, "I have to go to my teacher." In course of time, he attained Arahanthood and he stopped going to the tree. Other bhikkhus, noticing this, asked him teasingly, "Why don't you go to your teacher now?" He replied, "I used to go to my teacher because I had need of him; but now, I have no need to go to him." The bhikkhus understood what he meant by his answer and they went to the Buddha and reported, "Venerable Sir! Nangala claims to have attained Arahanthood. It cannot be true; he must be boasting, he must be telling lies." The Buddha replied, "Bhikkhus! Do not say so; for Nangala is not telling lies. My son Nangala, by reproaching himself and correcting himself, has indeed attained Arahanthood."
法句经 Dhammapada 381
常充满喜悦与勤修正法的比丘将证悟寂静、无为与安乐的涅槃。
Full of joy, full of confidence in the Buddha’s Teaching, the bhikkhu will attain the Peaceful State, the stilling of conditioned things, the bliss (supreme).
ADMIRATION OF THE BUDDHA
Vakkali was a brahmin who lived in Savatthi. One day when he saw the Buddha going on an alms-round in the city, he was very much impressed by the noble appearance of the Buddha. He became very attached to the Buddha and joined the order just to be near him. As a bhikkhu, Vakkali always kept close to the Buddha; thus neglecting his duties and spiritual development. So, the Buddha advised him, "Vakkali, it is not profitable for you to look at my body which is full of impurities.
Only those who see the Dhamma sees me. One who does not see the Dhamma does not see me. So, you must leave my presence." When he heard the admonition words Vakkali felt very depressed and could not tolerate it. He left the monastery and wanted to commit suicide by jumping down from the peak of a mountain.
The Buddha, knowing full well the extent of Vakkali's grief and pain, reflected that Vakkali might miss the chance of attaining Sainthood. Accordingly, he sent forth his radiance to Vakkali, made him feel his presence and appeared as if in person to Vakkali. With the Buddha near him, Vakkali soon forgot all his sorrow; he became calm and mindful. Thus calmed, he developed a new resolution to purify his mind and soon after, he attained Arahanthood.
法句经 Dhammapada 382
比丘虽然年轻，
若勤修正法，
亦会照耀这世间，
如无云之月。
Verse 382:
A bhikkhu who, though young, devotes himself to the Teaching of the Buddha lights up the world, as does the moon freed from a cloud.
THE NOVICE MONK WHO PERFORMED A MIRACLE
Samanera Sumana was a pupil of Thera Anuruddha. Although he was only seven years old he was an arahant, endowed with supernormal powers. Once, when his teacher Anuruddha was ill at a monastery in a forest of the Himalayas, he fetched water from the Anotatta lake which was very far away from the monastery. The journey was made not by land but by air through his supernormal power. Later, Thera Anuruddha took Samanera Sumana to the Buddha, who was then sojourning at Pubbarama, the monastery donated by Visakha.
There, other young bhikkhus and samaneras teased him by patting his head, or pulling his ears, nose and arms, and jokingly asked him if he was not feeling bored. The Buddha saw them and thought that he would make those young bhikkhus see the rare qualities of young Samanera Sumana. So it was made known by the Buddha that he wanted some samanera to get a jar of water from the Anotatta lake. The Venerable Ananda searched among the bhikkhus and samaneras of the Pubbarama monastery, but there was none who was able to undertake the job. Finally, the Venerable Ananda asked Samanera Sumana who readily agreed to fetch water from the Anotatta lake. He took a big golden jar front the monastery and soon brought the water from the Anotatta lake for the Buddha. As before, he went to the Anotatta lake and came back by air through his supernormal power.
At the congregation of the bhikkhus in the evening, the bhikkhus told the Buddha about the wonderful trip made by Samanera Sumana. To them the Buddha said, "Bhikkhus, one who practises the Dhamma vigilantly and zealously is capable of attaining supernormal powers, even though he is young."
法句经 Dhammapada 383
婆罗门，精进地断除渴爱之流，及舍弃欲欲。婆罗门，知见有为法的止息，以成为证悟无为涅槃的阿罗汉。
Verse 383:
O Brahmana, cut off the stream of craving with diligence, and abandon sense desires. O Brahmana, perceiving the cessation of the conditioned, be an arahant who realizes Nibbana, the Unconditioned.
NOT ALL BHIKKHUS ARE ARAHANTS
Once, in Savatthi, there lived a brahmin who became extremely devoted to the Buddha and his Teachings. Almost every day, he invited the bhikkhus to his house for alms-food. When the bhikkhus arrived at his house, he addressed them as "arahants" and respectfully requested them to enter his house. When thus addressed, those bhikkhus who had not attained arahants felt embarrassed and they decided not to go to the brahmin's house again.
When the brahmin found that the bhikkhus did not come to his house again he felt unhappy. He went to the Buddha and told him about the bhikkhus not coming to his house. The Buddha sent for those bhikkhus and asked for explanation. The bhikkhus told the Buddha about the brahmin addressing all of them as arahants. The Buddha then asked them whether they felt any false pride and undue elation when they were thus addressed. The bhikkhus answered in the negative. To them the Buddha said, "Bhikkhus, the brahmin addressed you as arahants because he was extremely devoted to the arahants. So, my sons, you should strive hard to uproot the stream of craving and attain arahanthood."
法句经 Dhammapada 384
当婆罗门善立了二法（即止禅与观禅），智者（婆罗门）得以灭除一切束缚。
法句经 Dhammapada 385
无此岸、无彼岸、无怖畏及无烦恼者，
我称为此人为婆罗门。
Verse 384:
When the brahmana is well-established in the two dhammas (i.e., the practice of Tranquillity and Insight Meditation), then, in that knowing one, all fetters are destroyed.
TRANQUILITY AND INSIGHT
On one occasion, a group of bhikkhus came to pay homage to the Buddha. The Venerable Sāriputta, seeing that time was ripe and proper for those bhikkhus to attain arahanthood, approached the Buddha and asked a question, solely for the benefit of those bhikkhus. The question was this: "What are the two Dhammas?" To this the Buddha replied, "Sāriputta! Tranquillity and Insight Meditation are the two Dhammas."
法句经 Dhammapada 386
独处修习禅定、无污垢、应作的皆办、无漏及已到达最高境界（阿罗汉果）者，
我称此人为婆罗门。
Verse 386:
Him I call a brahmana, who dwells in seclusion practising Tranquility and Insight Meditation and is free from taints (of moral defilements); who has performed his duties, and is free from moral intoxicants (asavas) and has reached the highest goal (Arahanthood).
WHO IS THE REAL BRAHMANA
One day, a brahmin thought to himself, "Gotama Buddha calls his disciples 'brahmana'. I also am a brahmin by caste. Shouldn't I also be called a brahmana?" So thinking, he went to the Buddha and posed this question. To him the Buddha replied, "I do not call one a brahmana simply because of his caste; I only call him a brahmana, who has attained arahanthood."
法句经 Dhammapada 387
太阳日间照耀；
月亮夜间明照；
刹帝利以甲胄辉耀；
婆罗门以禅定生辉；
佛陀的光辉则昼夜不断地普照。
Verse 387:
By day shines the sun; by night shines the moon; in regalia shines the king; in meditation shines the arahant; but the Buddha in his glory shines at all times, by day and by night.
GLORY OF THE BUDDHA
It was the full moon day of the seventh month when King Pasenadi of Kosala came to visit the Buddha. The king was then resplendent in his full royal regalia. At that time, Thera Kaludayi was also present in the same room sitting at the edge of the congregation. He was in deep mental absorption (jhana), his body bright and golden. In the sky, the Venerable Ānanda noticed that the sun was setting and the moon was just coming out, both the sun and the moon radiating rays of light.
The Venerable Ānanda looked at the shining splendour of the king, of the thera, and of the sun and the moon. Finally, the Venerable Ānanda looked at the Buddha and he suddenly perceived that the light that was then radiating from the Buddha far surpassed the light shining from the others. Seeing the Buddha in his glory and splendour, the Venerable Ānanda immediately approached the Buddha and burst forth, "O Venerable Sir! The light that shines forth from your noble body far surpasses the light from the king, the light from the thera, the light from the sun and the light from the moon."
The Buddha replied, ‘All Buddhas shine both by night and by day, and shine with fivefold brightness’.
法句经 Dhammapada 388
由于舍弃了邪恶，他被称为婆罗门；
由于行为清净，他被称为婆罗门；
在灭除污垢之后，他被称为出家人。
Verse 388:
Because he has discarded evil he is called a 'brahmana'; because he lives calmly he is called a 'samana'; and because he gets rid of his impurities he is called a 'pabbajita'.
NOT EVERY RECLUSE IS A BHIKKHU
Once there was a brahmin ascetic in Savatthi. One day, it occurred to him that the Buddha called his disciples pabbajita bhikkhus and since he also was a recluse, he should also be called a pabbajita. So he went to the Buddha and posed the question why he should not be called a pabbajita. The Buddha's answer to him was this: "I don’t just call a recluse a pabbajita; a pabbajita is one who has uprooted all defilements."
法句经 Dhammapada 389
莫攻击婆罗门，
婆罗门不应对攻击者发怒；
攻击婆罗门是可耻的，
对攻击者发怒却更为可耻。
Verse 389:
One should not strike a brahmana; a brahmana should not get angry with his assailant; it is shameful to strike a brahmana; it is more shameful to get angry with one's assailant.
法句经 Dhammapada 390
（无怨恨心）的婆罗门利益非小。
当心不再执着喜乐，
及已断除害人之心时，
其苦恼才会止息。
Verse 390
Unto a brahmana that (non-retaliation) is of no small advantage. When the mind is weaned from things dear, whenever the intent to harm ceases, then and then only doth sorrow subside.
NO ONE SHOULD STRIKE AN ARAHANT
The Venerable Sāriputta was often praised by many people for his patience and forbearance. His pupils usually said of him thus: "Our teacher is a man of great patience and extreme endurance. If he is abused or even beaten by others, he does not lose his temper but remains calm and composed." As this was often said of the Venerable Sāriputta, a brahmin holding wrong views declared to the admirers of Sāriputta that he would provoke the Venerable Sāriputta into anger. At that moment, the Venerable Sāriputta, who was on his alms-round, appeared on the scene; the brahmin went after him and hit him hard on his back with his hand. The thera did not even look round to see who was the person that attacked him, but proceeded on his way as if nothing had happened. Seeing the magnanimity and great fortitude of the noble thera, the brahmin was very much shaken. He got down on his knees at the feet of the Venerable Sāriputta, admitted that he had wrongfully hit the thera, and asked for pardon. The brahmin then continued, "Venerable Sir, should you forgive me, kindly come to my house for alms-food."
In the evening, other bhikkhus reported to the Buddha that the Venerable Sāriputta had gone for alms-food to the house of a brahmin who had beaten him. Further, they observed that the brahmin was sure to get bolder and he would soon be assaulting other bhikkhus also. To those bhikkhus, the Buddha replied, "Bhikkhus, a true brahmana does not beat another true brahmana; only an ordinary man or an ordinary brahmin would beat an arahant in anger or ill will.”
法句经 Dhammapada 391
不造身语意恶业、
及防护这三处者，
我称此人为婆罗门。
Verse 391:
Him I call a brahmana who does no evil in deed or word or thought, who is restrained in these three respects.
MAHA PAJAPATI GOTAMI ASKS FOR ORDINATION
Seven days after the birth of Prince Siddhattha, his mother Queen Maya, died. Mahapajapati Gotami became the stepmother of Prince Siddhattha and also the chief queen of King Suddhodana. At that time, her own son Nanda was only five days old. She let her own son to be fed by a wet-nurse, and herself fed Prince Siddhattha, the future Buddha. Thus, Mahapajapati Gotami was a great benefactress to Prince Siddhattha.
When Prince Siddhattha returned to Kapilavatthu after the attainment of Buddhahood, Mahapajapati Gotami went to see the Buddha and requested that women should also be allowed to enter the Buddhist Order as bhikkhunis; but the Buddha refused permission. Later, King Suddhodana died after attaining arahanthood. Then, while the Buddha was sojourning at the Mahavana forest near Vesali, Mahapajapati, accompanied by five hundred ladies, came on foot from Kapilavatthu to Vasali. They had already shaven their heads and had put on the dyed robes. There, for a second time, Mahapajapati requested the Buddha to accept women in the Buddhist Order. The Venerable Ananda also interceded on her behalf. So, the Buddha complied, with the proviso that Mahapajapati abides by eight special conditions. Mahapajapati undertook to observe the special conditions as required, and the Buddha admitted her into the Order. Thus, Mahapajapati was the first to be admitted to the Order of the Bhikkhunis. The other women were admitted to the Order after her by the bhikkhus as instructed by the Buddha.
In course of time, it came to the minds of some bhikkhunis that Mahapajapati Gotami had not been properly admitted as a bhikkhuni because she did not have a preceptor; therefore, Mahapajapati Gotami was not a true bhikkhuni. With this thought in their mind, they stopped doing religious ceremonies with her. When the matter was reported to the Buddha, he replied, "Why do you say so?
I myself gave the eight special conditions to Mahapajapati and she had learnt and practised the special conditions as required by me. I myself am her preceptor and it is quite wrong for you to say that she has no preceptor. You should harbour no doubt whatsoever about an arahant."
法句经 Dhammapada 392
不论向谁听闻正等正觉者的教法，
听者皆应礼敬说法者，
如婆罗门礼敬圣火。
Verse 392:
If from somebody one should learn the Teaching of the Buddha, he should respectfully pay homage to that teacher, as a brahmin worships the sacrificial fire.
HONOUR THOSE WORTHY OF HONOUR
The Venerable Sāriputta was born of brahmin parents of Upatissa village; that was why he was named Upatissa. His mother was Sari. His very close friend was Kolita, another brahmin youth, son of Moggali. Both the youths were searching for the right doctrine, which would lead them to liberation from the round of rebirths, and both of them had a great desire to enter a religious Order. First, they went to Sanjaya, but they were not satisfied with his teaching. Then they wandered all over looking for a teacher who would show them the way to the Deathless, but their search was fruitless. After some time, they parted company but with the understanding that the one who found the true Dhamma first should inform the other.
About that time, the Buddha arrived at Rajagaha with a company of bhikkhus, including Thera Assaji, one of the group of the first Five Bhikkhus (Pancavaggis). While Thera Assaji was on an alms-round, Upatissa saw the thera and was very much impressed by his noble countenance. So Upatissa respectfully approached the thera and asked who his teacher was, what doctrine his teacher taught, and also briefly to explain the doctrine to him. Thera Assaji then told Upatissa about the arising of the Buddha and about his sojourn at the Veluvana monastery in Rajagaha. The thera also quoted a short stanza connected with the Four Noble Truths.
The verse runs thus:
Ye dhammā hetuppa bhavā; tesaṁ hetuṁ tathāgato āha
tesaň ca yo nirodho; evaṁ vādi mahā samaṇo.
It means:
The Tathagata has declared the cause and also the cessation of all phenomena which arise from a cause. This is the doctrine held by the Great Samana.
When the verse was only half-way through, Upatissa comprehended the Dhamma (attained Sotapanna).
As promised, Upatissa went to his friend Kolita to inform him that he had found the true Dhamma.
Then the two friends, accompanied by a great number of followers, went to the Buddha asked permission to enter the Buddhist Order. Upatissa, son of Sari, and Kolita, son of Moggali, then came to be known as Sāriputta and Moggallāna. Soon Venerable Sāriputta and Venerable Moggallāna attained Arahanthood.
The Venerable Sāriputta always remembered that he had been able to meet the Buddha and attain the Deathless through the Venerable Assaji. So, he always paid respects in the direction where his teacher was and he always went to bed with his head lying in the same direction. Other bhikkhus who were staying with him at the Jetavana monastery misinterpreted his actions and said to the Buddha, "Venerable Sir! The Venerable Sāriputta still worships the various directions, as he has done before as a brahmin youth; it seems as if he has not yet given up his old beliefs." The Buddha sent for the Venerable Sāriputta and Sāriputta explained to the Buddha that he was only paying respects to his teacher, the Venerable Assaji, and that he was not worshiping the various directions. The Buddha was satisfied with the explanation given by the Venerable Sāriputta and said to the other bhikkhus,
"Bhikkhus! The Venerable Sāriputta was not worshiping the various directions; he was only paying obeisance to his teacher and benefactor, through whom he had attained the Deathless. It is quite right and proper for him to pay homage to such a teacher."
法句经 Dhammapada 393
并非由于发结、或种族、或阶级而令人成为婆罗门。只有证悟谛与法的人才是清净的，才是婆罗门。
（注：谛是四圣谛；法是九出世间法。）
Not by matted hair, nor by family, nor by birth does one become a brahmana. But in whom there exist both truth and righteousness, pure is he, a brahmana is he.
A BRAHMANA IS ONE WHO HAS REALISED THE DHAMMA
Once, a brahmin ascetic thought to himself that the Buddha called his disciples 'brahmana' and that he being a brahmin by birth should also be called a 'brahmana'. Thinking thus, he went to see the Buddha and put forward his view. But the Buddha rejected his view and said, "O brahmin, I do not call one a brahmana because he keeps his hair matted or simply because of his birth. I call one a brahmana only if he fully comprehends the Four Noble Truths."
法句经 Dhammapada 394
愚痴的人，
你戴发结有何用？
你穿皮衣有何用？
你只是外表清净而已，
内里却满是整片欲林。
Verse 394:
O foolish one! What is the use of wearing matted hair? What is the use of your wearing a garment made of antelope skin? Within, you are full of passions; without, you are embellish yourself.
IT IS NOT EASY TO MISLEAD THE WISE
Once, a deceitful brahmin climbed up a tree near the city-gate of Vesali and kept himself hanging upside down like a bat from one of the branches of the tree. From this very awkward position, he kept on muttering, "O people! Bring me a hundred heads of cattle. Give me money. Give me a woman slave. If you do not bring these to me, and if I were to fall down from this tree and die, this city of yours will surely come to ruin." The people of the town, fearing that their city night be destroyed if the brahmin were to fall down and die, brought all the things he demanded and pleaded with him to come down.
The bhikkhus hearing about this incident reported to the Buddha and the Buddha replied that the deceitful one could only cheat the ignorant people but not the wise ones.
法句经 Dhammapada 395
身穿粪扫衣、清瘦筋脉显露、
及独居林中修禅者，
我称此人为婆罗门。
The person who wears dust-heap robes, who is lean, whose veins stand out, who meditates alone in the forest, - him I call a brahmana.
THE BUDDHA PRAISES KISA
GOTAMI
On one occasion, Sakka, king of the devas, came with his followers to pay homage to the Buddha. At the same lime, Bhikkhuni Kisagotami, by her supernormal power came through the sky to pay homage to the Buddha. But when she saw Sakka and his entourage paying homage to the Buddha, she retreated. Sakka seeing her, asked the Buddha who the lady was, and the Buddha replied, "O Sakka! She is my daughter Kisagotami. Once, she came to me in sorrow and distress through the loss of her son and family members, and I made her see the impermanent, the unsatisfactory and the non-self nature of all conditioned things. As a consequence of that she comprehended the Dhamma, joined the Order, and became an arahant. She is one of my eminent female disciples."
\法句经 Dhammapada 396
我不会只是因为他从婆罗门族的母胎中出生即称他为婆罗门。若还未脱离烦恼，他只算是个低下的婆罗门。只有对无污垢与无执着的人，我才称他为婆罗门。
Verse 396:
I do not call him a brahmana just because he is born from the brahmin womb or sprung from a brahmin mother. He is merely a ‘Dear addresser’ if he is with impediments. Him I call a brahmana, who is free from impediments, free from clinging.
ONE CANNOT BECOME A BRAHMANA BY BIRTH
Once, a brahmin from Savatthi thought that since the Buddha called his disciples 'brahmanas', he should also be called a 'brahmana' because he was born of brahmin parents. When he told the Buddha about this, the Buddha replied to him, "O brahmin! I do not call him a brahmana just because he is born of brahmin parents. I call him a brahmana only if he is free from moral defilements and cut off all clinging to existence."
法句经 Dhammapada 397
他已断除一切束缚、无畏、无执着及已脱离诸烦恼，我称此人为婆罗门。
Verse 397:
He who has cut off all fetters and is fearless, who is beyond attachment and is free from moral defilements - him I call a brahmana.
ONE WHO HAS CUT OFF FETTERS HAS NO FEAR
After marrying a dancer from a theatrical troupe, Uggasena was trained by his father-in-law who was an acrobat, and became very skilful in acrobatics. One day while he was demonstrating his skill, the Buddha came on the scene. After hearing the Buddha's teaching, Uggasena attained arahanthood while he was still performing his feats on top of a long bamboo pole. After that, he climbed down from the pole and pleaded with the Buddha to accept him as a bhikkhu and was accordingly admitted into the Order.
One day, when question, Uggasena told other bhikkhus he did not have any feeling of fear when he was on top of the bamboo pole. The bhikkhus asked the Buddha "Venerable Sir! Uggasena claims himself to be an arahant. Is it true?” ‘To them the Buddha replied, "Bhikkhus, one who has cut off all fetters, like my son Uggasena, has no fear. He is indeed an Arahant"
法句经 Dhammapada 398
他已断除（瞋恨之）缰、
（贪欲之）皮带、
（邪见之）绳、
（愚痴之）锁、
及已觉知真谛，
我称此人为婆罗门。
Verse 398:
He who has cut the strap (hatred), the thong (craving) and the rope (heresies), together with appendages (latent tendencies) who has thrown up the cross-bar (ignorance), who is enlightened (Buddha), - him I call a brahmana.
CUT THE STRAP OF CRAVING
Once there lived in Sāvatthi two brahmins, each of whom owned an ox. Each claimed that his ox was better and stronger. At last, they agreed to put their animals to a test. So they went to the bank of the river and there they filled up a cart with sand. One after the other, the bullocks pulled the cart, but they only pulled in vain, because the cart, did not move and only the ropes broke off. The bhikkhus seeing this reported to the Buddha and the Buddha said to them, "Bhikkhus! It is easy to break off the straps which you can see with your eyes; anyone can break them or cut them. But my sons, a bhikkhu should cut the straps of anger and craving which are within you and which bind you."
法句经 Dhammapada 399
他能忍受辱骂、殴打与困缚而无瞋、
忍辱之力有如整支军队的力量，
我称此人为婆罗门。
He who, without anger, endures abuses, flogging and punishments, who strength of patience is like the strength of an army, him I call a brahmana.
THE BUDDHA SUBDUE THE ABUSIVE BROTHERS
Once there was a brahmin, whose wife was in the habit of blurting out a string of words whenever she sneezed or when something or someone touched her accidentally. One day, the brahmin invited some of his friends to a meal and suddenly she blurted out some words. Since she had attained the first stage of Sainthood, Sotapanna, the words "Namo tassa bhagavato arahato sammsambhuddassa" automatically came out of her mouth. These words of veneration to the Buddha angered her husband, the brahmin. So, in anger, he went to the Buddha hoping to put some challenging questions to the Buddha. His first question was, "What do we have to kill to be able to live peacefully?" and his second question was, "What do we have to kill to live happily?" To these questions, the Buddha replied, " O brahmin, to be able to live happily and peacefully, one will have to kill ill will (dosa).
Killing one's ill will is liked and praised by the Buddhas and the arahants." The brahmin was so impressed and satisfied with the answer that he asked to be permitted to enter the Order. Accordingly, he entered the Order and later became an arahant.
When the younger brother heard that his eldest brother had joined the Order of the bhikkhus, he was furious. He went straight away to the monastery and abused the Buddha. The Buddha in his turn asked, "O brahmin, let us suppose you offered some food to some guests and they left the house without taking the food. Since the guests did not accept your food, to whom would that food belong?"
The brahmin answered that the food would still be his. On receiving that answer, the Buddha said, "In the same way, O brahmin, since I do not accept your abuse, the abuse would only go back to you." The brahmin instantly realized the sagacity of those words and he felt a great respect for the Buddha. He also entered the Order and in due course became an arahant.
After that his two younger brothers also came to see the Buddha with the same intention of abusing the Buddha. They too were made to see the light by the Buddha and they also, in their turn, entered the Order. Eventually, both of them became arahants.
One evening, the bhikkhus remarked "O how wonderful and how great are the virtues of the Buddha! The four brahmin brothers came here to abuse the Buddha but through his infinite wisdom he helped them realise the Truth and became their refuge. The Buddha then replied, "Bhikkhus! Because I am patient and forbearing, and do no wrong to those who do me wrong, I have become a refuge to many."
法句经 Dhammapada 400
他无瞋有德、有戒行与离贪、
制卸诸根、此身为最后一身，
我称此人为婆罗门。
He who is free from anger, but is dutiful, virtuous, free from craving, self-controlled and bears his final body, - him I call a brahmana.
VENERABLE SARIPUTTA IS REVILED BY HIS MOTHER
While the Buddha was in residence at the Veluvana monastery, the Venerable Sâriputta, accompanied by a group of bhikkhus, entered Nalaka Village and stood at the door of the house of his own mother for alms-food. His mother invited them into the house. But while she was offering food to her son she said, "O you consumer of left-overs, you who have abandoned all wealth to become a bhikkhu, you have ruined us." Then, she offered alms-food to the other bhikkhus and said to them rudely,
"You all have used my son as your attendant; now eat your food." Venerable Sâriputta said nothing and just maintained noble silence. Back at the monastery, the bhikkhus told the Buddha how the Venerable Sâriputta had patiently borne the scolding and abuses of his mother. To them, the Buddha said that arahants never get angry, they never lose their temper.
