(偈 76)
应随彼贤人，如揭宝藏者，
能为劝过者，随彼智慧生。
Should one meet a wise man, who, like a revealer of treasure, points out faults and reproves; let one associate with such a wise person; it will be better, not worse, for him who associates with such a one.
# 含义 Meaning
人应该追随会规劝别人过错的智者, 一如追随向导前往埋藏宝藏的地点。 追随智者, 较容易开发智慧
One should follow a man of wisdom who rebukes one for one's faults, as one would follow a guide to some buried treasure. To one who follows such a wise man, it will be an advantage and not a disadvantage.
* 故事集 Story
证得阿罗汉果的可怜人 06-76
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
罗陀是个又老又可怜的婆罗门，只好寄居在精舍里，做些零碎如割草和清洁的工作。比库们都很尊重他，但当他想加入僧团时，却不愿意接纳他。
一天清晨，罗陀遇见佛陀，就向佛陀报告比库不让他加入僧团的事。佛陀知道他即将证得阿罗汉果，便召请所有的比库来，问他们：「有没有人曾经接受罗陀的服务？」
「佛陀！我记得罗陀曾经供养我一些米。」沙利子答道。「如果这样，」佛陀接着说：「你是不是应该帮助你的施主解脱世间的苦痛？」
沙利子于是答应剃度罗陀出家，成为比库，从此以后，罗陀就正式加入僧团，并且严格遵守沙利子的教导。几天之后，他就证得阿罗汉果。
后来，佛陀再度来探视比库们，他们向佛陀报告罗陀严格遵守沙利子的教导。佛陀说，比库应该像罗陀一样，遵守教导，如果犯错而受到谴责时，也不可以心生不满。
The Story of Thera Radha 06-76
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
Radha was a poor brahmin who stayed in the monastery doing small services for the bhikkhus. For his services he was provided with food and clothing and other needs, but was not encouraged to join the Order, although he had a strong desire to become a bhikkhu.
One day, early in the morning, when the Buddha surveyed the world with his supernormal power, he saw the poor old brahmin in his vision and knew that he was due for arahatship. So the Buddha went to the old man, and learned from him that the bhikkhus of the monastery did not want him to join the Order. The Buddha therefore called all the bhikkhus to him and asked them, "Is there any bhikkhu here who recollects any good turn done to him by this old man?" To this question, the Venerable Sariputta replied, "Venerable Sir, I do recollect an instance when this old man offered me a spoonful of rice. " "If that be so," the Buddha said, "shouldn't you help your benefactor get liberated from the ills of life?" Then the Venerable Sariputta agreed to make the old man a bhikkhu and he was duly admitted to the Order. The Venerable Sariputta guided the old bhikkhu and the old bhikkhuk strictly followed his guidance. Within a few days, the old bhikkhu attained arahatship.
When the Buddha next came to see the bhikkhus, they reported to him how strictly the old bhikkhu followed the guidance of the Venerable Sariputta. To them, the Buddha replied that a bhikkhu should be amenable to guidance like Radha, and should not resent when rebuked for any fault or failing.
(偈 77)
智者善劝导，使人免诸过，
善者知爱戴，唯恶人嫌恶。
Let him advise, instruct, and dissuade one from evil; truly pleasing is he to the good, displeasing is he to the bad.
# 含义 Meaning
智者应规劝忠告别人, 使人免于犯错；善良的人爱戴智者, 只有恶人憎恨智者。
The man of wisdom should admonish others; he should give advice and should prevent others from doing wrong; such a man is held dear by the good; he is disliked only by the bad.
* 故事集 Story
不守戒律的比库 06-77
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
## 马哈摩嘎喇那 = 摩诃目犍连 (十大弟子 / 神通第一)
比库阿湿具，富那婆修和他们的弟子停留在迦罗赖精舍时，为了私人的利益，而栽种了一些果树。同时也违背一些小小戒，使得精舍吵闹不堪，而妨碍其他比库的修持。
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
## 马哈摩嘎喇那 = 摩诃目犍连 (十大弟子 / 神通第一)
比库阿湿具，富那婆修和他们的弟子停留在迦罗赖精舍时，为了私人的利益，而栽种了一些果树。同时也违背一些小小戒，使得精舍吵闹不堪，而妨碍其他比库的修持。
佛陀知道以后，派遣沙利子和哈摩嘎喇那去劝告他们。经过沙利子和哈摩嘎喇那的劝诫之后，大部份的犯戒比库都改变他们的言行，但也有一些比库竟因此还俗。
The Story or Bhikkhus Assaji and Punabbasuka 06-77
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural
Bhikkhus Assaji and Punabbasuka and their five hundred disciples were staying at Kitagiri village. While staying there they made their living by planting flowering plants and fruit trees for gain, thus violating the rules of Fundamental Precepts for bhikkhus.
The Buddha hearing about these bhikkhus sent his two Chief Disciples Sariputta and Maha Moggallana, to stop them from committing further misconduct. To his two Chief Disciples the Buddha said, "Tell those bhikkhus not to destroy the faith and generosity of the lay disciples by misconduct and if anyone should disobey, drive him out of the monastery. Do not hesitate to do as I told you, for only fools dislike being given good advice and being forbidden to do evil."
(偈 78)
不结交恶者，不亲近愚者，
结交善知识，亲近有德者。
Associate not with evil friends, associate not with mean men; associate with good friends, associate with noble men.
# 含义 Meaning
不要结交坏朋友, 不要与卑鄙的人来往, 应该结交善知识, 且与品格高尚的人为友。
One should not associate with bad friends, nor with the vile. One should associate with good friends, and with those who are noble.
* 故事集 Story
顽倔不驯的阐那 06-78
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
## 马哈摩嘎喇那 = 摩诃目犍连 (十大弟子 / 神通第一)
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一)
阐那是陪伴悉达多（佛陀的俗名）王子离开世俗生活，出家修行时的侍者，当悉达多王子究竟证悟，成为佛陀时，阐那也出家为比库。但尽管身为比库，他却因为自认与佛陀的关系密切而非常顽强、憍慢。他经常说：「佛陀出离世间、出家修行时，只有我一人随侍在旁。但现在，沙利子和哈摩嘎喇那（出生为婆罗门）却说他们是佛陀的大弟子，而且有权指导我们！」
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
## 马哈摩嘎喇那 = 摩诃目犍连 (十大弟子 / 神通第一)
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一)
阐那是陪伴悉达多（佛陀的俗名）王子离开世俗生活，出家修行时的侍者，当悉达多王子究竟证悟，成为佛陀时，阐那也出家为比库。但尽管身为比库，他却因为自认与佛陀的关系密切而非常顽强、憍慢。他经常说：「佛陀出离世间、出家修行时，只有我一人随侍在旁。但现在，沙利子和哈摩嘎喇那（出生为婆罗门）却说他们是佛陀的大弟子，而且有权指导我们！」
当佛陀纠正他的行为时，他保持缄默，事后却仍然毁谤、揶揄沙利子和哈摩嘎喇那两人。佛陀因此几次劝诫他：「阐那！沙利子和哈摩嘎喇那两人都是卓越的比库，并且善待你，你应该亲近他们，并友善对待他们！」
虽然佛陀多次劝诫，阐那仍我行我素，继续诟病、毁谤沙利子与马哈摩嘎喇那。佛陀说阐那无法立即改过，但等到佛陀入灭后，他就会知所变化。
佛陀入灭的前一夜，唤阿难达到床边来，并告诉阿难达在他入灭后，默摈阐那，也就是说所有的比库都不要理睬他，也不要邀请他参与任何事。
佛陀入灭后，阐那领教到其他比库对他的态度后，深切后悔过去错误的言行举止，因此向僧团认错和致歉。从此以后，他改变言行，并且在禅修时遵照他们的指导，不久就证得阿罗汉果。
The Story of Thera Channa 06-78
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural
## Thera Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural
## Thera Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
Channa was the attendant who accompanied Prince Siddhattha when he renounced the world and left the palace on horseback. When the prince attained Buddhahood, Channa also became a bhikkhu. As a bhikkhu, he was very arrogant and overbearing because of his close connection to the Buddha. Channa used to say, "I came along with my Master when he left the palace for the forest. At that time, I was the only companion of my Master and there was no one else. But now, Sariputta and Moggallana are saying, 'we are the Chief Disciples,' and are strutting about the place."
When the Buddha sent for him and admonished him for his behaviour, he kept silent but continued to abuse and taunt the two Chief Disciples. Thus the Buddha sent for him and admonished him three times; still, he did not change. And again, the Buddha sent for Channa and said, "Channa, these two noble bhikkhus are good friends to you; you should associate with them and be on good terms with them."
In spite of repeated admonitions and advice given by the Buddha, Channa did as he pleased and continued to scold and abuse the bhikkhus. The Buddha, knowing this, said that Channa would not change during the Buddha's lifetime but after his demise (parinibbana) Channa would surely change. On the eve of his parinibbana, the Buddha called Thera Ananda to his bedside and instructed him to impose the Brahma-punishment (Brahmadanda) to Channa; i.e., for the bhikkhus to simply ignore him and to have nothing to do with him.
After the parinibbana of the Buddha, Channa, learning about the punishment from Thera Ananda, felt a deep and bitter remorse for having done wrong and he fainted three times. Then, he owned up his guilt to the bhikkhus and asked for pardon. From that moment, he changed his ways and outlook. He also obeyed their instructions in his meditation practice and soon attained arahatship.
(偈 79)
得尝法味者，心寂常安乐，
智者恒欣喜，圣者所说法。
He who imbibes the Dhamma abides in happiness with mind pacified; the wise man ever delights in the Dhamma revealed by the Noble Ones.
# 含义 Meaning
啜饮正法的人, 内心安详, 生活愉快, 智者喜悦圣者所说的正法。
He who drinks in the Dhamma lives happily with a serene mind; the wise man always takes delight in the Dhamma (Bodhipakkhiya Dhamma) expounded by the Noble Ones (ariyas).
* 故事集 Story
国王和大臣们证得圣果 06-79
摩诃罽宾那是鸡咕塔瓦提国王。阿娜闍是他的王后。他有很多的大臣协助他治理国家。有一天，国王和大臣外出到公园时，碰见来自沙瓦提城的几个商人。这些商人向国王转述佛法僧三宝，之后，国王和大臣们就出发前往沙瓦提城。
这一天，佛陀透过神通，知道国王一行人正向沙瓦提城来，并且预知他们即将证得阿罗汉果。佛陀就到河边一棵榕树下等他们。后来，国王等人来了，看到树下休息的佛陀和他放出的六色祥光时，就走近佛陀，并且加以顶礼问讯。佛陀向他们说法，听法之后，国王等人就领悟佛法，并出家加入僧团。
王后听说国王和大臣等人前往沙瓦提城后，就召请大臣的妻子们来，她们也跟随国王等人的足迹一起前去沙瓦提城。当她们到达佛陀休憩的地方时，也看见佛陀身上放出的祥光，就向佛陀顶礼问讯。但佛陀运用神通，使她们看不见国王和其他大臣，因为她们如果看见自己的丈夫已经身着黄色袈裟，并且剃除须发时，内心一定会受干扰而无法听佛说法。顶礼问讯后，王后向佛陀请问国王现在何处。佛陀说：「先坐下来，你会看见国王的！」王后和诸位大臣的妻子听说可以看见丈夫，非常喜悦，就安心的坐下来。佛陀于是开始向她们说法。国王和大臣们在听法之后就证得阿罗汉果，而王后和诸位大臣的妻子们则证得初果。这时候，她们看到国王和诸位大臣等新出家的比库，并且认出他们，于是也向佛陀请求，允许她们出家为比库尼。佛陀指引她们去沙瓦提城，她们就依照佛陀的指示前去沙瓦提城，加入尼众僧团，不久也都证得阿罗汉果。
佛陀在这些国王和诸位大臣等新出家比库的护卫下回到揭达林给孤独园。白天或夜晚的休息时分，尊者摩诃罽宾那（原来的国王）经常自语：「多幸福啊！多幸福啊！」比库们听见他一天重复好几次说这句话时，就向佛陀报告。
佛陀向他们解释：「摩诃罽宾那已经领悟法喜了，所以内心宁静，欢喜过日子，至于他重复所说的话指的是涅槃的喜悦！」
The Story of Thera Mahakappina 06-79
Mahakappina was king of Kukkutavati. He had a queen named Anoja; he also had one thousand ministers to help him rule the country. One day, the king accompanied by those one thousand ministers, was out in the park. There, they met some merchants from Savatthi. On learning about the Buddha, the Dhamma, and the Samgha from these merchants the king and his ministers immediately set out for Savatthi.
On that day, when the Buddha surveyed the world with his supernormal power, he saw in his vision, Mahakappina and his ministers coming towards Savatthi. He also knew that they were due for arahatship. The Buddha went to a place one hundred and twenty yojanas away from Savatthi to meet them. There, he waited for them under a banyan tree on the bank of the river Candabhaga. King Mahakappina and his ministers came to the place where the Buddha was waiting for them. When they saw the Buddha, with six-coloured rays radiating from his body, they approached the Buddha and paid homage to him. The Buddha then delivered a discourse to them. After listening to the discourse the king and all his ministers attained Sotapatti Fruition, and they asked the Buddha to permit them to join the Order. The Buddha, reflecting on their past and finding that they had made offerings of yellow robes in a past existence, said to them, "Ehi bhikkhu", and they all became bhikkhus.
Meanwhile, Queen Anoja, learning about the king's departure for Savatthi, sent for the wives of the one thousand ministers, and together with them followed the king's trail. They too came to the place where the Buddha was and seeing the Buddha with a halo of six colours, paid homage to him. All this time, the Buddha by exercising his supernormal power had made the king and his ministers invisible so that their wives did not see them. The queen therefore enquired where the king and his ministers were. The Buddha told the queen and her party to wait for a while and that the king would soon come with his ministers. The Buddha then delivered another discourse; at the end of this discourse the king and his ministers attained arahatship; the queen and the wives of the ministers attained Sotapatti Fruition. At that instant, the queen and her party saw the newly admitted bhikkhus and recognized them as their former husbands.
The ladies also asked permission from the Buddha to enter the Order of bhikkhunis; so they were directed to go ahead to Savatthi. There they entered the Order and very soon they also attained arahatship. The Buddha then returned to the Jetavana monastery accompanied by one thousand bhikkhus.
At the Jetavana monastery, Thera Mahakappina while resting during the night or during the day would often say, "Oh, what happiness!" (Aho Sukham). The bhikkhus, hearing him saying this so many times a day told the Buddha about it. To them the Buddha replied, "My son Kappina having had the taste of the Dhamma lives happily with a serene mind; he is saying these words of exultation repeatedly with reference to Nibbana."
(偈 80)
治水者导水，矢工调弓箭，
木匠绳其木，智者善自御。
(注: 自御-六根：眼、耳、鼻、舌、身、意)
Irrigators lead the waters; fletchers straighten arrows; carpenters shape the wood; the wise control themselves.
# 含义 Meaning
灌溉者引水, 箭匠矫直弓箭, 木匠处理木材, 而智者调御自己。
Farmers (lit., makers of irrigation canals ) channel the water; fletchers straighten the arrow; carpenters work the timber; the Wise tame themselves.
Farmers (lit., makers of irrigation canals ) channel the water; fletchers straighten the arrow; carpenters work the timber; the Wise tame themselves.
* 故事集 Story
年轻沙马内拉的修行成就 06-80
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
磐踶它是沙瓦提城一位着名人物的儿子。他在非常年轻时，就出家为沙马内拉。出家后的的第八天，他与沙利子一齐去化缘，在半路上看见农人引水入农田，他问沙利子：「尊者！没有心识的水，能够随人意地被导引到任何地方吗？」 「是啊！水可以被导引至任何地方。」沙利子说。
然后他们继续上路。后来，磐踶它又看见制作弓箭的人用火锻烧弓箭，使其笔直。他也看见木匠切割、刨平树木，用来做车轮。这时候，磐踶它内心如是思惟：「如果没有心识的水可以任人导引至任何地方；没有心识且弯曲的竹子可以抚直；没有心识的木材也可以做成有用的东西。那么，拥有心识的我，为什么无法控制我的内心，修行清净止观呢？」
经过这番思考后，他当下向沙利子请求回精舍自己的房间，并深刻观身。诸天神也使精舍和周遭环境保持宁静，协助他禅修。不久，就证得三果。
就在这时候，沙利子正朝磐踶它的房间走去。佛陀透过神通知道磐 踶它已证得三果，只要继续禅修下去，马上就可证得阿罗汉果，所以佛陀决定要阻止沙利子进入磐踶它的房间。佛陀就走到磐踶它的房门口，询问沙利子一些问题，使他无法进入房间。磐踶它才能证得阿罗汉果，这天正是他出家的第八天。
佛佗说：「当一个人精进修行时，甚至天神们都会来护持，我个人就亲自在门口阻止沙利子进入磐踶它的房间，如此，磐踶它才能证得阿罗汉果。」
The Story of Samanera Pandita 06-80
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
Pandita was a young son of a rich man of Savatthi. He became a samanera at the age of seven. On the eighth day after becoming a samanera, as he was following Thera Sariputta on an alms-round, he saw some farmers channeling water into their fields and asked the thera, "Can water which has no consciousness be guided to wherever one wishes ?" The thera replied, "Yes, it can be guided to wherever one wishes." As they continued on their way, the samanera next saw some fletchers heating their arrows with fire and straightening them. Further on, he came across some carpenters cutting, sawing and planing timber to make it into things like cart-wheels. Then he pondered, "If water which is without consciousness can be guided to wherever one desires, if a crooked bamboo which is without consciousness can be straightened, and if timber which is without consciousness can be made into useful things, why should I, having consciousness, be unable to tame my mind and practise Tranquillity and Insight Meditation?"
Then and there he asked permission from the thera and returned to his own room in the monastery. There he ardently and diligently practised meditation, contemplating the body. Sakka and the devas also helped him in his meditation by keeping the monastery and its precincts very quiet and still. Before meal time Samanera Pandita attained Anagami Fruition.
At that time Thera Sariputta was bringing food to the samanera. The Buddha saw with his supernormal power that Samanera Pandita had attained Anagami Fruition and also that if he continued to practise meditation he would soon attain arahatship. So the Buddha decided to stop Sariputta from entering the room, where the samanera was. The Buddha went to the door and kept Sariputta engaged by putting some questions to him. While the conversation was taking place, the samanera attained arahatship. Thus, the samanera attained arahatship on the eighth day after becoming a novice.
In this connection, the Buddha said to the bhikkhus of the monastery, "When one is earnestly practising the Dhamma, even Sakka and the devas give protection and keep guard; I myself have kept Thera Sariputta engaged at the door so that Samanera Pandita should not be disturbed. The samanera, having seen the farmers irrigating their fields, the fletchers straightening their arrows, and carpenters making cart-wheels and other things, tames his mind and practises the dhamma; he has now become an arahat."
(偈 81)
譬如巨岩石，不为风所动，
毁谤与赞叹，智者不为动。
As a solid rock is not shaken by the wind, even so the wise are not ruffled by praise or blame.
# 含义 Meaning
如同坚固的石头不为风动, 智者也不为毁誉所动。
As a mountain of rock is unshaken by wind, so also, the wise are unperturbed by blame or by praise.
* 故事集 Story
固若磐石 06-81
跋提是揭达林给孤独园的一位比库。由于个头矮小，大家就以「矮个儿跋提」称呼他。甚至有些年轻比库经常拉他的鼻子、耳朵或拍他的头而嘲笑他：
「大叔，你好吗？快乐吗？比库的生活你烦不烦啊？」
但跋提心地非常善良从不生气、也不回嘴。事实上，他的内心和神情都十分宁静安祥。
佛陀知道跋提的耐心时，就说：「阿罗汉永不发脾气，不苛责别人，也不瞋恨他人。阿罗汉就像一座山，山不为风所动，阿罗汉也不为毁辱所动！」
这时候，其他的比库才知道跋提已经证得阿罗汉果。
The Story of Thera Lakundaka Bhaddiya 06-81
Bhaddiya was one of the bhikkhus staying at the Jetavana monastery. Because of his short stature he was known as Lakundaka (the dwarf) to other bhikkhus. Lakundaka Bhaddiya was very good natured; even young bhikkhus would often tease him by pulling his nose or his ear, or by patting him on his head. Very often they would jokingly say, "Uncle, how are you? Are you happy, or are you bored with your life here as a bhikkhu?", etc. Lakundaka Bhaddiya never retaliated in anger, or abused them; in fact, even in his heart he did not get angry with them.
When told about the patience of Lakundaka Bhaddiya, the Buddha said, "An arahat never loses his temper, he has no desire to speak harshly or to think ill of others. He is like a mountain of solid rock; as a solid rock is unshaken, so also, an arahat is unperturbed by scorn or by praise."
(偈 82)
譬如深净池，清彻且明静，
智者闻妙法，心净甚寂然。
Just as a deep lake is clear and still, even so, on hearing the teachings, the wise become exceedingly peaceful.
# 含义 Meaning
如同深潭的水, 清澈安静: 智者听闻佛法后, 内心清净。
Like a lake which is deep, clear and calm, the wise after listening to the Teaching (Dhamma) become serene.
* 故事集 Story
辱骂比库的女人 06-82
玛她是一位虔诚的女信徒。她的女儿坎南嫁到别的村子去。有一次，由于坎南回娘家已经有一段日子了，她丈夫就差信来要她回去。坎南的母亲因为要做糕饼给女婿，就要她过几天再回去。
第二天，玛她做了几个糕饼，但有四个比库来化缘，她就把所做的糕饼全部供养他们，坎南只好再留下一天，但连着三天玛她都把糕饼供养比库。因为这缘故，坎南的丈夫就另行再娶。坎南从此痛恨所有的比库，认为比库毁了她的婚姻。每次遇见比库，就予以辱骂、毁谤。后来，所有的比库就远离她家。
佛陀知道这件事后(注)，就到坎南家去，并问她：「比库是否只取供养的食物，还是拿走不是供养的食物？」
坎南回答说，比库只取供养的东西，并且说：「比库们没有错，错在我自己。」她承认自己的错误，请求佛陀的宽恕，并进一步顶礼。佛陀就向她说法，坎南闻法之后证得初果。
回精舍的路上，佛陀碰见巴谢那地王，就把坎南的事告诉国王，国王问佛陀，她是不是已经知道自己错了，并且明白佛法。佛陀回答道：「我已经教导她佛法，她也因此法喜充满。」
国王向佛陀保证，会让坎南今生衣食富足。国王回去后，就叫坎南来，并宣称：「谁能妥善照顾我女儿－－坎南的人，可以收养她。」这时候一位大臣就认她为螟蛉女。这大臣告诉她：「你要供养多少，就供养多少！」从此以后，坎南每天供养所有到她家化缘的比库。
佛陀知道坎南慷慨布施时，说道：「比库们！坎南纷扰杂乱的心在闻法后已经变得清澄、祥和了。」
The Story of Kanamata 06-82
Kanamata was a devoted lay disciple of the Buddha. Her daughter Kana was married to a man from another village. As Kana had been on a visit to her mother for some time, her husband sent a message for her to come home. Her mother told her to wait for one more day as she wanted to send along some sweetmeats with her for her husband. The next day, Kanamata made some sweetmeats, but when four bhikkhus stood at her door for alms, she offered some to them. The four bhikkhus told other bhikkhus about the sweetmeats from Kanamata's house and they also came to stand at the door of Kanamata, as a devotee of the Buddha and his disciples, offered her sweetmeats to the bhikkhus as they came in, one after another. The result was that in the end there was none left for Kana and she did not go home on that day. The same thing happened on the next two days; her mother made some sweetmeats, the bhikkhus stood at her door, she offered her sweetmeats to the bhikkhus, there was nothing left for her daughter to take home, and her daughter did not go home. On the third day, for the third time, her husband sent her a message, which was also an ultimatum stating that if she failed to come home the next day, he would take another wife. But on the next day also Kana was unable to go home because her mother offered all her sweetmeats to the bhikkhus. Kana's husband then took another wife and Kana became very bitter towards the bhikkhus. She used to abuse all bhikkhus so much so that the bhikkhus kept away from the house of Kanamata.
The Buddha heard about Kana and went to the house of Kanamata; there Kanamata offered him some rice gruel. After the meal, the Buddha sent for Kana and asked her, "Did my bhikkhus take what was given them or what was not given them ?" Kana answered that the bhikkhus had taken only what was given them, and then added, "They were not in the wrong; only I was in the wrong." Thus, she owned up her fault and she also paid homage to the Buddha. The Buddha then gave a discourse. At the end of the discourse, Kana attained Sotapatti Fruition.
On the way back to the monastery, the Buddha met King Pasenadi of Kosala. On being told about Kana and her bitter attitude towards the bhikkhus, King Pasenadi asked the Buddha whether he had been able to teach her the Dhamma and, make her see the Truth (Dhamma). The Buddha replied, "Yes, I have taught her the Dhamma, and I have also made her rich in her next existence." Then the king promised the Buddha that he would make Kana rich even in this existence. The king then sent his men with a palanquin to fetch Kana. When she arrived, the king announced to his ministers, "Whoever can keep my daughter Kana in comfort may take her." One of the ministers volunteered to adopt Kana as his daughter, gave her all his wealth, and said to her, "You may give in charity as much as you like." Everyday, Kana made offerings to the bhikkhus at the four city-gates. When told about Kana giving generously in charity, the Buddha said, "Bhikkhus, the mind of Kana which was foggy and muddled was made clear and calm by my words."
(偈 83)
圣者离于缚，不着诸欲结，
乐受与苦受，智者无喜忧。
The good give up everything; the peaceful do not prattle about sensual pleasures: whether affected by happiness or by pain, the wise show neither elation nor depression.
# 含义 Meaning
智者不执着世间, 不与闻诸爱欲, 不论遭遇苦或乐, 智者不忧不乐。
Indeed, the virtuous give up all (i.e., attachment to the five khandhas, etc.); the virtuous (lit., the tranquil) do not talk with sensual desire; when faced with joy or sorrow, the wise do not show elation or depression.
* 故事集 Story
智者不为得失所动 06-83
## 马哈摩嘎喇那 = 摩诃目犍连 (十大弟子 / 神通第一)
有一年，佛陀和众多比库在某一婆罗门的邀请下，到鞞兰若结夏安居。当他们到达时，这婆罗门受魔波旬的影响，却不护持佛陀等人。当时又是饥荒，鞞兰若的百姓只能在佛陀及众弟子外出化缘时供养极少数的食物。面对这种困境，哈摩嘎喇那恳求佛陀允许他运用神通前往别人无法到达的地方去带食物回来，但为佛陀所拒绝。尽管情况如此困难，所有的比库并不颓丧，仍然满足于马商每天供养的少许谷物。
## 马哈摩嘎喇那 = 摩诃目犍连 (十大弟子 / 神通第一)
有一年，佛陀和众多比库在某一婆罗门的邀请下，到鞞兰若结夏安居。当他们到达时，这婆罗门受魔波旬的影响，却不护持佛陀等人。当时又是饥荒，鞞兰若的百姓只能在佛陀及众弟子外出化缘时供养极少数的食物。面对这种困境，哈摩嘎喇那恳求佛陀允许他运用神通前往别人无法到达的地方去带食物回来，但为佛陀所拒绝。尽管情况如此困难，所有的比库并不颓丧，仍然满足于马商每天供养的少许谷物。
结夏安居结束后，佛陀等人在通知该婆罗门之后，就打道回揭达林给孤独园。沙瓦提城的人喜悦地欢迎佛陀和众多比库回来，并供养他们。
这时候，有一群人由于比库们的慈悲，而留在精舍里。这群人每次贪心地吃完比库剩下的所有食物后，就只知道睡觉，一旦醒来时，又只知道到河边去跳呀叫呀、打打闹闹地嬉戏。不管在那里，他们都行为不检，无所事事。
有一天，比库们互相讨论这群人难以驾驯的行为：「在鞞兰若时，由于飢荒，他们还相当恭敬有礼，举止也合乎规矩。现在食物充足，他们就行为不检了。」
这时候，佛陀听见众人议论的话题，就说：「愚痴的人在诸事不顺遂时，满心哀愁，神情沮丧，一旦事事如意时，则又雀跃不已。这就是愚痴人的特性；智者则不因生命中的得失而动摇心志。」
The Story of Five Hundred Bhikkhus 06-83
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural
At the request of a brahmin from Veranja, the Buddha was, on one occasion, staying at Veranja with five hundred bhikkhus. While they were at Veranja, the brahmin failed to look after them. The people of Varanja, who were then facing a famine, could offer very little to the bhikkhus when they went on their rounds for alms-food. In spite of all these hardships, the bhikkhus were not disheartened; they were quite contented with the small amount of shrivelled grain which the horse-traders offered them daily. At the end of the vasa, after informing the brahmin from Veranja, the Buddha returned to the Jetavana monastery, accompanied by the five hundred bhikkhus. The people of Savatthi welcomed them back with choice food of all kinds.
A group of people living with the bhikkhus, eating whatever was left over by the bhikkhus, ate greedily like true gluttons and went to sleep after their meals. On waking up, they were shouting, singing and dancing, thus making themselves a thorough nuisance. When the Buddha came in the evening to the congregation of bhikkhus, they reported to him about the behaviour of those unruly persons, and said, "These people living on the leftovers were quite decent and well-behaved when all of us were facing hardship and famine in Veranja. Now that they have enough good food they are going about shouting, singing and dancing, and thus make themselves a thorough nuisance. The bhikkhus, however, behave themselves here just as they were in Veranja".
To them the Buddha replied, "It is in the nature of the foolish to be full of sorrow and feel depressed when things go wrong, and to be full of gladness and feel elated when things go well. The wise, however, can withstand the ups and downs of life."
(偈 84)
智者具戒德，不为己和他，
不求子与财，非法求王位，
求世间荣禄，而造诸恶业。
Neither for oneself nor for the sake of another; one should not desire sons, wealth, or a kingdom; one should not seek success by unjust means. Such a one is truly virtuous, wise, and just.
# 含义 Meaning
智者不会因为自己的利益或别人的利益而造作恶业, 智者也不会为了求子、财富或谋国而造作恶业, 真正的智者不应该以非法手段追求成功, 唯有如此, 才是有戒行、智慧、正直的智者。
For his own sake or for the sake of others, he does no evil; nor does he wish for sons and daughters or for wealth or for a kingdom by doing evil; nor does he wish for success by unfair means; such a one is indeed virtuous, wise and just.
* 故事集 Story
解脱要靠自己 06-84
昙弥夫妇住在沙瓦提城。有一天，他告诉怀孕的妻子说，他想出家修行，他妻子请他等孩子出生后再出家。孩子诞生后，他又向妻子重提这件事。她又要他等孩子会走路时再出家。他自忖道：「要求妻子同意我出家是无益的，我应该自己努力，解脱轮回的苦痛。」心意已定后，他就迳自出家为比库，并且依佛陀给他的禅观指导精进修行，不久就证得阿罗汉果。
几年后，他回到里，向妻子和孩子传授佛法。他的孩子也因此出家并且证得阿罗汉果。这时候他太太心想：「既然我丈夫和孩子都出家，我最好也出家修行。」就这样，她也出家修行，同样证得阿罗汉果。
有一次，在比库聚集的场合，有人告诉佛陀关于昙弥出家修行并引导全家人修行也证果的事。佛陀说：「比库们！智者不会为了追求自己或别人的利益，而造作恶业以获取财富与成功。相反的，智者只知理解、奉行佛法而自行从轮回中解脱出来。人只能自己努力，解脱生死轮回，而无法依赖别人。」
The Story of Thera Dhammika 06-84
Dhammika lived in Savatthi with his wife. One day, he told his pregnant wife that he wished to become a bhikkhu; his wife pleaded with him to wait until after the birth of their child. When the child was born, he again requested his wife to let him go; again, she pleaded with him to wait until the child could walk. Then Dhammika thought to himself, "It will be useless for me to ask my wife for her approval to join the Order; I shall work for my own liberation." Having made a firm decision, he left his house to become a bhikkhu. He took a subject of meditation from the Buddha and practised meditation ardently and diligently and soon became an arahat.
Some years later, he visited his house in order to teach the Dhamma to his son and his wife. His son entered the Order and he too attained arahatship. The wife then thought, "Now that both my husband and my son have left the house, I'd better leave it, too." With this thought she left the house and became a bhikkhuni; eventually, she too attained arahatship.
At the congregation of the bhikkhus, the Buddha was told how Dhammika became a bhikkhu and attained arahatship, and how through him his son and his wife also attained arahatship. To them the Buddha said, "bhikkhus, a wise man does not wish for wealth and prosperity by doing evil, whether it is for his own sake or for the sake of others. He only works for his own liberation from the round of rebirths (samsara) by comprehending the Dhamma and living according to the Dhamma."
(偈 85)
于诸众人中，鲜有达彼岸，
世间诸乡朋，此岸长徘徊。
(注: 彼岸-涅槃；此岸-生死轮回)
Few are there among men who go beyond; the rest of mankind only run about on the bank.
# 含义 Meaning
到达彼岸(涅槃)的人少, 其余的人都在此岸徘徊。
Few among men reach the other shore (Nibbana); all the others only run up and down on this shore.
(偈 86)
善法已详说，依教奉行者，
超越诸欲界，达难登彼岸。
(注: 彼岸-涅槃)
But those who act rightly according to the teaching, which is well expounded, will transcend the realm of death, so difficult to escape.
# 含义 Meaning
信受奉行佛法的人, 去除贪欲, 可以到达难以抵达的彼岸。
But those who practise according to the well-expounded Dhamma will reach the other shore (Nibbana), having passed the realm of Death (i.e., samsara), very difficult as it is to cross.
* 故事集 Story
只有少数人证得涅槃 06-85 & 86
有一次，沙瓦提城有一群人集体供养众多比库，并安排其中一些比库们彻夜说法。但听法的观众中有些人无法熬夜，早早就走了，有些人虽然整夜坐着听法，但大部份的时间，却无法集中精神，只是半醒半睡的度过。只有少数的人专心闻法。
第二天，比库们告诉佛陀昨天的事，佛陀说：「大多数的人都执着世间，只有少数的人能到达彼岸（证得涅槃）。」
佛陀接着提醒比库们要时时警觉，正念现前，只有自觉精进学佛法的人才能究竟解脱烦恼，证入究竟喜悦的涅槃。
The Story of Dhamma Listeners 06-85 & 86
On one occasion, a group of people from Savatthi made special offerings to the bhikkhus collectively and they arranged for some bhikkhus to deliver discourses throughout the night, in their locality. Many in the audience could not sit up the whole night and they returned to their homes early; some sat through the night, but most of the time they were drowsy and half-asleep. There were only a few who listened attentively to the discourses.
At dawn, when the bhikkhus told the Buddha about what happened the previous night, he replied, "Most people are attached to this world; only a very few reach the other shore (Nibbana)."
(偈 87)
智者舍黑法，而修诸白法，
为证涅槃境，从家至非家。
(注: 黑法-恶法(即十种恶业)；白法-善法。)
The wise should abandon dark states
and cultivate the bright. Leaving home for homelessness, for attain nibbāna.
# 含义 Meaning
智者不作黑法, 勤休白法, 以涅槃为目的, 追求凡人不喜欢的寂静、出离。
The man of wisdom, leaving the home of craving and having Nibbana as his goal, should give up dark, evil ways and cultivate pure, good ones.
(偈 88)
不着贪与欲，舍弃于欲乐，
智者除诸盖，与自心秽垢。
(注: 诸盖-五盖：贪、瞋、昏沉睡眠、掉举恶作、疑)
They should seek delight in seclusion, so hard to enjoy. Giving up sensual pleasures, the wise should cleanse the mind of impurities, with no impediments,
# 含义 Meaning
智者远离贪爱, 割舍欲爱, 无所执着, 涤除心中所有的烦恼。
He should seek great delight in solitude, detachment and Nibbana, which an ordinary man finds so difficult to enjoy. He should also give up sensual pleasures, and clinging to nothing, should cleanse himself of all impurities of the mind.
(偈 89)
智者勤修持，证道七觉支，
解缚尽诸漏，亲证般涅槃。
(注: 七觉支-念、择法、精进、喜、轻安、定、舍;
解缚-四种执着：贪欲、邪见、戒禁取、身见)
Those who have perfected the factors of enlightenment are without clinging, and delight in renunciation. They - the corruption-free, shining ones — have attained nibbāna even in this world.
# 含义 Meaning
正念现前, 修习七觉支, 同时去除一切欲爱的人, 烦恼已断, 今生就能证得涅槃。
Those, with mind well-developed in the seven Factors of Enlightenment (bojjhanga), having rid themselves of all craving, rejoice in their abandonment of attachment. Such men, with all moral intoxicants eradicated, and powerful (with the light of Arahatta Magganana), have realized Nibbana in this world (i.e., with Khandha aggregates remaining).
* 故事集 Story
从黑暗趣向光明 06-87, 88 & 89
在高沙喇国结夏安居后，一群比库向佛陀请教禅修的事宜。佛陀就告诫他们要放弃欲乐和对世间的执着，如此才能趣向涅槃。
The Story of Five Hundred Visiting Bhikkhus 06-87, 88 & 89
Five hundred bhikkhus who had spent the vassa in Kosala came to pay homage to the Buddha at the Jetavana monastery, at the end of the vassa.
The Buddha uttered the above (87, 88 & 89) three verses to suit their various temperaments.
