Sunday, October 1, 2017

第二十五品. 比丘品 The Monk

Good is restraint in the eye; good is restraint in the ear; good is restraint in the nose; good is restraint in the tongue.

# 含义 Meaning
善哉, 调伏眼; 善哉, 调伏耳; 善哉, 调伏鼻; 善哉, 调伏舌。
Restraint in the eye is good, good is restraint in the ear; restraint in the nose is good, good is restraint in the tongue.

Good is restraint in deed; good is restraint in speech; good is restraint in mind; good is restraint in everything. The monk, restrained at all points, is freed from sorrow.

# 含义 Meaning
善哉, 调伏身; 善哉, 调伏口; 善哉, 调伏意; 善哉, 调伏一切; 能够调伏一切的比丘, 解脱一切苦。
Restraint in the eye is good, good is restraint in the ear; restraint in the nose is good, good is restraint in the tongue.

* 故事集 Story 
比库应该调伏五根 25-360 & 361

The Story of Five Bhikkhus 25-360 & 361
Once there were five bhikkhus in Savatthi. 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. There were some heated arguments over this and they could not come to an agreement. Finally, they went to the Buddha to ask for his decision. The Buddha said to them, "Each of the senses is just as difficult to control as the other; but all bhikkhus must control all the five senses and not just one. Only those who control all the senses would escape from the round of rebirths."

(注: 禅定-止禅与观禅)
He who is controlled in hand, in foot, in speech, and in the highest (i.e., the head); he who delights in meditation, and is composed; he who is alone, and is contented — him they call a monk.

# 含义 Meaning
调伏手、足及言语, 调伏居于主宰地位的心, 内心喜悦、寂静、独处、知足的人, 才是真比丘。
He who controls his hand, controls his foot, controls his speech, and has complete control of himself; who finds delight in Insight Development Practice and is calm; who stays alone and is contented; — him they call a bhikkhu.

* 故事集 Story 
比库杀死大雁鸟 25-362

1. 别解脱律仪戒(Patimokkha Sila)
2. 根律仪戒(Indriyasamvara Sila)有关调伏感官的戒律
3. 活命遍净戒(Ajivaparisuddhi Sila)有关生活清净(正命)的戒律
4. 资具依止戒(Paccayasannissita Sila)关系使用生活资具的戒律。

The Story of a Bhikkhu Who Killed a Swan (Hamsa) 25-362
Once there was a bhikkhu who was very skilful in throwing stones; he could even hit fast-moving objects without fail. One day, while sitting with another bhikkhu after having their bath in the Aciravati River, he saw two swans flying at some distance. He told his friend that he would get one of the swans by throwing a stone at it. At that instant, the swan, hearing voices, turned its neck and the bhikkhu threw a pebble at the bird. The pebble went through one eye and came out of the other eye of the bird. The bird cried out in pain and agony and dropped dead at the feet of the young bhikkhu.

Other bhikkhus seeing the incident took the young bhikkhu to the Buddha. The Buddha reprimanded him and said, "My son, why have you killed this bird? Why especially you, a member of my Order, who should be practising loving-kindness to all beings and who should be striving ardently for liberation from the round of rebirths? Even during the period outside the Teaching, the wise practised morality and observed the precepts. A bhikkhu must have control over his hands, his feet and his tongue."

The monk who controls his mouth, who speaks wisely, who is not puffed up, who explains the Dhamma’s meaning, sweet is his speech.

# 含义 Meaning
不造作恶口业, 内心寂静, 并且能善巧解脱法义的比丘, 言语和婉。
The bhikkhu who controls his mouth (speech) who speaks wisely with his mind composed, who explains the meaning and the text of the Dhamma, — sweet are the words of that bhikkhu.

* 故事集 Story 
比库应该慎言 25-363
## 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)

The Story of Bhikkhu Kokalika 25-363
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural powers.)
Bhikkhu Kokalika had abused the two Chief Disciples, the Venerable Sariputta and the Venerable Maha Moggallana. For this evil deed Kokalika was swallowed up by the earth and had to suffer in Paduma Niraya. 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."

That monk 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.

# 含义 Meaning
安住佛法, 喜悦佛法, 禅修佛法, 思惟忆念佛法的比丘, 不退转。
The bhikkhu who abides in the Dhamma, who delights in the Dhamma, who meditates on the Dhamma, and is ever mindful of the Dhamma, does not fall away from the Dhamma of the virtuous*1.

*1. saddhamma: the Dhamma of the virtuous; i.e., the thirty-seven Factors of Enlightenment (Bodhipakkhiya Dhamma) and the nine Transcendentals (Lokuttara Dhamma).

* 故事集 Story 
尊重佛陀的方法 25-364


The Story of Thera Dhammarama 25-364
When it was made known to the disciples that the Buddha would realize Parinibbana in four months' time, most of the puthujjana bhikkhus (i.e., those who had not attained any of the Maggas) felt extremely depressed and were at a loss and did not know what to do. They 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 go near the Buddha. His intention was to strive most ardently to attain arahatship before the passing away of the Buddha. So he strove hard in Insight Meditation Practice. Other bhikkhus, not understanding his attitude and his noble ambition, misunderstood his behaviour.

Those bhikkhus took Dhammarama to the Buddha and said to the Enlightened One, "Venerable Sir! This bhikkhu does not seem to have any affection or regard or reverence for you; he has been staying by himself while all the time other bhikkhus are staying close to Your Venerable presence." When other bhikkhus had said everything they wanted to say, Dhammarama respectfully explained to the Buddha why he had not come to see the Buddha and also reported that he had been striving his utmost in Insight Meditation Practice.

The Buddha was satisfied and was very pleased with the explanation and conduct of Dhammarama and he said, "My son, Dhammarama, you have done very well. A bhikkhu who loves and respects me should act like you. Those who made offerings of flowers, scents and incense to me are not really paying me homage. Only those who practise the Dhamma are the ones who truly pay homage to me."

Then the Buddha spoke the above verse, at the end of the discourse Thera Dhammarama attained arahatship.

(注: 定-世间与出世间定)
Let him not despise what he has received, nor should he live envying others. The monk who envies others does not attain concentration.

# 含义 Meaning
不要轻蔑自己所有的东西, 不要羡慕别人所有的东西, 羡慕他人的比丘, 无法证得禅定。
One should not despise what one has received (by proper means), nor should one envy others their gains. The bhikkhu who envies others cannot attain Concentration (Samadhi).

Though he receives little, if a monk does not despise his gains, even the gods praise such a one who is pure in livelihood and is not slothful.

# 含义 Meaning
比丘虽然所得不多, 但不轻蔑所得; 诸天也赞叹生活如此清净, 又精进的比丘。
Though he receives only a little, if a bhikkhu does not despise what he has received (by proper means), the devas will surely praise him who leads a pure life and is not slothful.

* 故事集 Story 
比库应该知足 25-365 & 366



The Story of a Bhikkhu Who Associated With a Follower of Devadatta 25-365 & 366
Once, a bhikkhu disciple of the Buddha, being very friendly with a follower of Devadatta, paid a visit to the monastery of Devadatta and stayed there for a few days. Other bhikkhus reported to the Buddha that he had been mixing with the followers of Devadatta and that he had even gone to the monastery of Devadatta, spent there a few days, eating, sleeping and apparently enjoying the choice food and the comforts of that monastery. The Buddha 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 reprimanded him and pointed out that his behaviour made him appear like a follower of Devadatta. To him the Buddha said, "My son, even though you have not embraced the 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 (Magga). Only the bhikkhu who is contented with whatever he gets will be able to attain concentration, Insight and the Path."

(注: 心与身-名与色)
He who has no thought of “l” and “mine” whatever towards mind and body, who does not grieve for what is not his, he is called a monk.

# 含义 Meaning
对于名色(身心)没有「我」与「我所」的执着, 不因困乏而哀愁的人, 是真比丘。
He who does not take the mind-and-body aggregate (nama-rupa) as "I and mine", and who does not grieve over the dissolution (of mind and body) is, indeed, called a bhikkhu.

* 故事集 Story 
所有供养品都一样 25-367






The Story of the Giver of the First-Fruits of His Labour 25-367
While residing at the Jetavana monastery, the Buddha uttered Verse (367) of this book, with reference to a brahmin who was in the habit of making five offerings of first-fruits in charity. The first-fruits here refer to the first-fruits of the field. The first-fruits of the field are given in charity at the time of harvesting, at the time of threshing, at the time of storing, at the time of cooking and at the time of filling the plate.

One day, the Buddha saw the brahmin and his wife in his vision and knew that time was ripe for the couple to attain Anagami Fruition. 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; when 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 you, my wretched wife! You have ruined me." 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 (nama-rupa); so he answered, "O brahmin! One who is not attached to mind and body is called a bhikkhu."

Then the Buddha spoke the above verse, at the end of the discourse both the brahmin and his wife attained Anagami Fruition.

(注: 解脱-涅槃)
The monk who abides in loving-kindness, who is pleased with the Buddha’s teaching, attains to that state of peace and happiness, the stilling of conditioned things.

# 含义 Meaning
心怀慈悲, 法喜充满的比丘, 证得清凉心和安乐(涅槃), 涅槃是诸行解脱的究竟法喜。
The bhikkhu who lives exercising loving-kindness and is devoted to the Teaching of the Buddha will realize Nibbana — the Tranquil, the Unconditioned, the Blissful.

(注: 舟中水-舟喻人身,水喻邪念)
Empty this boat, O monk! Emptied by you it will move swiftly. Cutting off lust and hatred, to nibbāna you will thereby go.

# 含义 Meaning
比丘, 汲空舟中的水, 则舟去轻快。 同理, 断除贪欲瞋恚, 则易证得涅槃。
O bhikkhu, bale out the water (of wrong thoughts) from this boat (your body); when empty it will sail swiftly; having cut off passion and ill will you will realize Nibbana.

(注: 五下分结-身见、疑、戒禁取、贪欲、瞋恚; 五上分结-色爱、无色爱、慢、掉悔、无明; 五根-信、勤、念、定、慧; 五烦恼-贪、瞋、痴、慢、邪见; 四瀑流-欲、有、见、无明。)
Five cut off, five give up, five further cultivate. The monk who has gone beyond the five bonds is called a “Flood-Crosser.”

# 含义 Meaning
断除五下分结和五上分结, 同时勤修五根, 涤除五烦恼的比丘, 是名渡瀑者。
Cut off the five (the lower five fetters) give up the five (the upper five fetters); and develop the five (controlling faculties). The bhikkhu who has freed himself of the five bonds (passion, ill will, ignorance, pride and wrong view) is called "One who has crossed the flood (of samsara)."

(注: 爱欲-色、声、香、味、触。)
Meditate, O monk! Be not heedless. Do not let your mind whirl on sensual pleasures. Do not be careless and swallow a ball of lead. As you burn cry not “This is sorrow.”

# 含义 Meaning
比丘!勤修禅定, 不可放逸, 不要让心沉溺于欲乐。 不要漫不经心, 不要在吞下铁丸的时候才哭喊「真是痛啊!」
O Bhikkhu, mediate, and do not be unmindful; do not let your mind rejoice in sensual pleasures. Do not be unmindful and swallow the (hot) lump of iron; as you burn (in niraya) do not cry, "This, indeed, is suffering."

There is no concentration in one who lacks wisdom, nor is there wisdom in him who lacks concentration. In whom are both concentration and wisdom, he is in the presence of nibbāna.

# 含义 Meaning
没有智慧就没有正念, 没有正念也就没有智慧; 定慧具足的人, 接近涅槃的境界。
There can be no concentration in one who lacks wisdom; there can be no wisdom in one who lacks concentration. He who has concentration as well as wisdom is, indeed, close to Nibbana.

The monk who has retired to a lonely abode, who has calmed his mind, who perceives the doctrine clearly, experiences a joy transcending that of men.

# 含义 Meaning
居僻静处, 调伏内心, 如实知见正法的比丘, 领会凡人不能的喜悦。
The bhikkhu who goes into seclusion (to meditate), whose mind is tranquil, who clearly perceives the Dhamma, experiences the joy which transcends that of (ordinary) men.

(注: 不死-涅槃)
Whenever he reflects on the rise and fall of the aggregates, he experiences joy and bliss. To “those who know” that is deathless.

# 含义 Meaning
察觉五蕴生灭的人, 喜乐安住。 如实知见正法的人, 明白如此的察觉可以引领至涅槃。
Every time he clearly comprehends the arising and the perishing of the khandhas, he finds joy and rapture. That, to the wise, is the way to Nibbana (the Deathless).

(注: 贤善友-精勤清净之善友)
This is the beginning for a wise monk: sense-control, contentment, restraint in the monastic discipline.

# 含义 Meaning
有智慧的比丘应该调伏感官, 知足, 持戒, 亲近清净、精进、有法益的人。
For a wise bhikkhu in this Teaching, this is the beginning (of the practice leading to Nibbana): control of the senses, contentment, and restraint according to the Fundamental Precepts.

Association with good and energetic friends, of pure livelihood, and constant. Let him be cordial in his ways and refined in conduct. Filled thereby with joy, he will make an end of ill.

# 含义 Meaning
亲近精进清静的善友, 使自己和蔼可亲, 行为端正, 而法喜充满的人,就能灭尽诸苦 (不再轮回)。
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 (of the round of rebirths).

* 故事集 Story 
虔诚的女士和小偷 25-368 to 376





The Story of a Great Many Bhikkhus 25-368 to 376
Once there was a very rich lady in the town of Kuraraghara, about one hundred and twenty yojanas from Savatthi. She had a son who had become a bhikkhu; his name was Sona. 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 Bhikkhu Sona could expound the Dhamma very well she also requested him to expound the Dhamma to her and other people of the home town. Bhikkhu Sona complied with her request. So a pavilion was built and a meeting was organized for Bhikkhu Sona to give a discourse. There was a large gathering at the pavilion; the mother of the bhikkhu also went to listen to the Dhamma expounded by her son. She took all the members of her household with her leaving only a maid to look after the house.

While the lady was away, some thieves broke into the house. Their leader, however, went to the pavilion where the mistress of the house was, sat down near her and kept an eye on her. His intention was to get rid of her should she return home early on learning about the theft at her house. The maid seeing the thieves breaking into the house went to report the matter to her mistress, but the lady only said, "Let the thieves take all my money, I don't care; but do not come and disturb me while I am listening to the Dhamma. You'd better go back." So the maid went home.

There the girl saw the thieves breaking into the room where her mistress kept all her silverware. Again she went to the pavilion where her mistress was and reported to her that the thieves were taking away her silverware, but she was given the same answer as before. So she had to go back to the house. There she saw the thieves breaking into the room where her mistress kept her gold and she reported the matter to her mistress. This time, her mistress shouted at her, "O dear! Let the thieves take whatever they wish to take; why do you have to come and worry me again when I am listening to a discourse on the Dhamma? Why did you not go back when I told you to? Don't you dare come near me again and say things about the theft or the thieves."

The leader of the gang of thieves who was close at hand heard everything the lady had said and he was extremely surprised. Her words also kept him thinking, "If we take away the property of this wise and noble person, we will surely be punished; we might even be struck by lightning and our heads broken into many pieces." The leader got alarmed over this possibility and he hurried back to the house of the lady and made his followers return all the things they had taken. He then took all his followers to where the mistress of the house was; she was still at the pavilion, listening attentively to the Dhamma.

Thera Sona finished his exposition on the Dhamma with the crack of dawn and came down from the dais from where he had expounded the Dhamma. The leader of the thieves approached the rich, noble lady, paid respect to her and revealed his identity to her. He also related to her how they had plundered her house and also that they had returned all her property on hearing her words to her maid, who reported the theft to her during the night. Then, the leader and all the thieves asked the lady to forgive them for having wronged her. Then, they asked Thera Sona to admit them to the Order of bhikkhus. After the admission, each one of the nine hundred bhikkhus took a subject of meditation from Thera Sona and went to the nearby forest to practise meditation in seclusion.

From a distance of one hundred and twenty yojanas, the Buddha saw those bhikkhus and sent forth his radiance to them so that he seemed to be sitting in their midst.

Then the Buddha spoke the above verse, at the end of each verse, one hundred out of the nine hundred bhikkhus attained arahatship.

As the jasmine creeper sheds its withered flowers, even so, monks, you should totally cast off lust and hatred.

# 含义 Meaning
一如茉莉花凋落枯萎的花朵, 比丘也应该连根去除贪与瞋。
O bhikkhus! As the jasmine (vassika) plant sheds its withered flowers, so also, should you shed passion and ill will.

* 故事集 Story 
观想茉莉花 25-377



The Story of Five Hundred Bhikkhus 25-377
Five hundred bhikkhus from Savatthi, 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 dropped off from the plants onto the ground in the evening. Then the bhikkhus resolved that they would strive hard to free themselves from all moral defilements even before the flowers were shed from the plants. The Buddha, through his supernormal power, saw them from his Perfumed Chamber. He therefore sent forth his radiance to them and made them feel his presence. To them the Buddha said, "Bhikkhus! As the withered flower is shed from the plant, so also, should a bhikkhu strive to free himself from the round of rebirths."

Then the Buddha spoke the above verse, at the end of the discourse the five hundred bhikkhus attained arahatship.

The monk who is calm in body, calm in speech, calm in mind, who is well-composed, who has renounced worldly things, is truly called a “peaceful one.”

# 含义 Meaning
身口意净, 寂静, 弃绝世间乐的比丘, 是真正寂静安乐的人。
The bhikkhu who is calm in body, calm in speech, and calm in mind, who is well-composed and has given up (lit., vomited) worldly pleasures, is called a "Tranquil One".

* 故事集 Story 
比库应该内心宁静 25-378

The Story of Thera Santakaya 25-378
There was once a Thera named Santakaya, who had been a lion in his past existence. It is said that lions usually go out in search of food one day and then rest in a cave for the next seven days without moving. Thera Santakaya, 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 Santakaya."

Then the Buddha spoke the above verse, at the end of the discourse Thera Santakaya attained arahatship.

By self do you censure yourself. By self do you examine yourself. Self-guarded and mindful, O monk, you will live happily.

# 含义 Meaning
自我警惕, 自我反省, 自我护卫, 正念现前的比丘, 才能长住安乐。
O bhikkhu, by yourself exhort yourself, and examine yourself; thus guarding yourself and being mindful, you will live in peace.

Oneself is one’s own protector. What other protector could there be? Oneself is one’s own refuge. Therefore, control yourself as a merchant controls a noble steed.

# 含义 Meaning
人是自己真正的护卫者, 人是自己真正的皈依, 因此人应调御自己, 一如商人驯服良驹。
One indeed is one's own refuge, (how could anyone else be one's refuge?)1 One indeed is one's own heaven; therefore, look after yourself as a horse dealer looks after a thoroughbred.

* 故事集 Story 
执着于老旧的衣服 25-379 & 380



The Story of Thera Nangalakula 25-379 & 380
Nangala was a poor field labourer in the service of a farmer. One day, a bhikkhu, seeing him ploughing a field in his old clothes, asked him if he would like to become a bhikkhu. When he replied in the affirmative, the bhikkhu took him along to the monastery and made him a bhikkhu. After the admission to the Order, as instructed by his teacher, he left his plough and his old clothes in a tree not far away from the monastery. Because the poor man had left his plough to join the Order, he was known as Thera Nangala (nangala = plough). Due to better living conditions at the monastery, Thera Nangala became healthier and soon put on weight. However, 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, the tree where he had left his plough and his old clothes. There he would reproach himself saying, "O you shameless man! Do you still want to put on these old rags and return to the hard, lowly life of a hired labourer ?" After this, his dissatisfaction with the life of a bhikkhu would disappear and he would go back to the monastery. Thus, he went to the tree at an interval of every three or four days, to remind himself of the wretchedness of his old life.

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 arahatship and he stopped going to the tree. Other bhikkhus, noticing this, asked him teasingly, "Why don't you go to your teacher now?" To those bhikkhus, 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! Thera Nangala claims to have attained arahatship. It cannot be true; he must be boasting, he must be telling lies." To them the Buddha said, "Bhikkhus! Do not say so; for Nangala is not telling lies. My son Nangala, by reproaching himself and correcting himself, has indeed attained arahatship."

Full of joy and contentment in the Buddha’s teaching, the monk will attain peace, the bliss of stilling conditioned things.

# 含义 Meaning
对佛法具有欢喜心, 信心十足的比丘, 诸行解脱, 证得究竟喜悦的寂静安乐境界。
The bhikkhu who frequently feels joy and is devoted to the Teaching of the Buddha will realize Nibbana — the Tranquil, the Unconditioned, the Blissful.

* 故事集 Story 
仰慕佛陀 25-381
跋迦梨是沙瓦提城里的一位婆罗门。有一天,他目睹佛陀到城里来化缘。佛陀安祥、沈着的外表深深吸引他,他更因为对佛陀的执着而出家,加入僧团,俾能更亲近佛陀。出家为比库后,他总是靠近佛陀身边,而疏忽他的职责和修行。佛陀就告诫他:「跋迦梨,你这么注意我这不完美的肉身是不可能得到任何法益的。只有真正领会佛法的人才算是真正"看见"我。不能领会佛法的人,并没有"看见"我。所以你必须离开我的视线 (注)。」跋迦梨听见佛陀这么说后,十分沮丧,无法忍受下去,他就离开精舍,想要到山顶上,跳下来自杀。 



The Story of Thera Vakkali 25-381
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. At the same time, he felt much affection and great reverence for the Buddha and asked permission to join the Order just to be near him. As a bhikkhu, Vakkali always kept close to the Buddha; he did not care much about other duties of a bhikkhu and did not at all practise concentration meditation. So, the Buddha said to him, "Vakkali, it will be of no use to you by always keeping close to me, looking at my face. You should practise concentration meditation; for, indeed, only the one who sees the Dhamma sees me. One who does not see the Dhamma does not see me. So, you must leave my presence." When he heard those words Vakkali felt very depressed. He left the Buddha as ordered, and climbed the Gijjhakuta hill with the intention of committing suicide by jumping down from the peak.

The Buddha, knowing full well the extent of Vakkali's grief and despondency, reflected that because of his great sorrow and despondency Vakkali might miss the chance of attaining the Maggas. 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 cheerful and very much heartened.

Then the Buddha spoke the above verse, at the end of the discourse Vakkali attained arahatship.

(注: 少-年少)
The monk who, while still young, devotes himself to the Buddha’s Teaching, illumines this world like the moon freed from a cloud.

# 含义 Meaning
比丘虽然年少, 但精进修行佛法, 照耀世间, 一如无云遮掩的明月。
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.

* 故事集 Story 
沙马内拉显神通 25-382
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一) 




The Story of Samanera Sumana 25-382
## Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
Samanera Sumana was a pupil of Thera Anuruddha. Although he was only seven years old he was an arahat, 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 five hundred yojanas 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“第二十五品-比丘品 The Monk”的编排已在2017年10月1日圆满完成。

比丘是梵语的中译,其义有五种,其中“破恶(破烦恼)、怖魔、乞士”称为“比丘三义”,另两个意思是指“出家人”和“净持戒”。 其中的“乞士”就是乞求的人。在佛陀时代,出家人以解脱为志,专职从事心灵解脱,以乞食为生,但佛陀戒律亦规定乞不过七家,“上从如来乞法以练神,下就俗人乞食以资身”; 乞食不但可以省事修道,而且可以破除骄慢之心、一心只为了修法证法解脱三界束缚。

善于调伏眼,耳,鼻,舌。 善于调伏身,口,意,脱离一切苦。 (偈360 & 361述)

观:对无常、苦、无我的直观。 戒律规范言语和行为,定调伏心念,但只有观才能如实知见诸法。 纯知识的理解无法达到观,只有直接禅修观照自身的身心运作才有可能达到观的境界。 (偈365 & 366述及故事集)

汲空舟中的水, 则舟去轻快。 同理, 断除贪欲瞋恚, 则易证得涅槃。(偈369述)

没有智慧就没有正念, 没有正念也就没有智慧; 定慧具足的人, 接近涅槃的境界。 (偈372述)

执着障碍修行,所以佛法不鼓励偶像崇拜,不管任何宗教师多么崇高或神圣,都不应偶像崇拜之。佛陀的教法中,人必须自求解脱,不可依赖他人。 (偈381述及故事集)

法句经"第二十六品-婆罗门品 Holy One" 将于2017年10月15日发布。【Facebook

备注:阅读时,如发觉有任何文字和文句不妥之处,敬请回馈指教, 必当考量纠正。 感恩。