(偈360)
善于调伏眼，善于调伏耳，
善于调伏鼻，善于调伏舌。
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.
(偈361)
善于调伏身，善于调伏语，
善于调伏意，善调伏一切，
比丘善调伏，脱离一切苦。
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
沙瓦提城的五位比库各自修习去调伏五根之一。每位比库都认为自己要调伏的五根之一最难。彼此之间因此意见分歧，他们最后向佛陀说明他们的歧见，佛陀就告诉他们：“这五根同样难以收摄，若有比库能全部收摄这五种感官，就能从苦中解脱出来。”
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."
(偈362)
调御手与足，调御语与意，
比丘乐禅定，独处与知足。
(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
有一位比库善于投掷石头，即使快速移动的目标，也能准确投中。有一天，他和另一位比库到河中沐浴，完毕后，他们坐着休息。这时候，他看见两只大雁鸟在天上飞，他告诉同伴，他可以用石头掷中其中一只的眼睛。说完之后，他就拾起一块鹅卵石，瞄准其中一只大雁鸟投了出去，结果如他所说的直接命中。大雁鸟一声哀号后，堕落在这年轻比库的脚下一命呜呼。
同伴目睹这件惨事后，向佛陀报告。佛陀告诫他：「比库！你为什么要杀大雁鸟呢？尤其身为比库，更应训练自己对众生要有慈悲心，并且精进求解脱。比库一定要调伏身、口、意(注)。」
（注）比库应遵守四净戒：
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."
(偈363)
比丘调御语，善巧不夸耀，
善说法与义，如甘露法雨。
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)
瞿迦利迦比库辱骂佛陀的两大弟子—沙利子尊者和马哈摩嘎喇那尊者。由于造作这种恶业，他会受恶报。比库们就说瞿迦利迦会受大苦，肇因于无法控制口业。佛陀告诫他们：“比库必须收摄口业，行为举止必须善良，内心必须祥和、镇静，不可任意胡思乱想。”
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."
(偈364)
比丘住于法，喜悦于佛法，
念法思惟法，不离于妙法。
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
佛陀宣告四个月后即将般涅槃，很多尚未证得阿罗汉果的比库因此非常沮丧，精神恍惚，不知该怎么办。他们之中大部分的比库就日夜不离佛陀身边。但有一位达摩拉玛比库依然保持正常的作息，不来佛陀的身边。其他比库误解他的心意，便向佛陀报告。达摩拉玛比库于是恭敬地向佛陀解释，他对佛陀最崇高的顶礼就是在佛陀般涅槃之前，证得阿罗汉果。
佛陀赞叹他：「做得很好！敬爱、尊重我的比库应该像你一样。只有真正奉行佛法的人才是真正顶礼我的人。」
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.
(偈365)
莫轻己所得，莫忌他所得，
比丘妒忌他，心不得于定。
(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).
(偈366)
所得虽微少，比丘不轻嫌，
清净不懈怠，诸天所赞叹。
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
佛陀的一位弟子和迭瓦达答的一位弟子十分友好，而迭瓦达答曾多次谋害佛陀不果。这比库前往迭瓦达答的精舍，并且在那里停留好几天，吃、住、睡都在该精舍，并且享受种种招待。佛陀的其他弟子就向佛陀报告他的所作所为，佛陀就请这比库来，加以询问。这比库承认有这回事，但辩称他只是停留在该精舍，并不接受他们的教义。
佛陀告诫他：“比库！即使你不接受提婆达兜的邪说。但你的作为却会让人以为你是他的信徒。身为比库，应满足于自己所拥有的，不可以垂涎他人的东西。若妄羡他人的东西，比库就无法修持三摩地、止观（注）或引领至涅槃的八正道。只有知足的比库才能证得三摩地、止观和八正道。”
（注）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。
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."
(偈367)
若于心与身，不执我我所，
无我故无忧，彼实称比丘。
(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
从前沙瓦提城中有位婆罗门，十分慷慨，经常布施佛陀和比库。
有一天，佛陀观察得知该婆罗门夫妇将可证得三果，于是就走到他们家门口去。这时候，正在用餐的婆罗门并没有看见佛陀，他的太太虽然看见佛陀，但害怕丈夫如果也看见佛陀的话，会把所有的餐点全部供养给佛陀，那么她就要再煮一次。于是她就挡在丈夫面前，防止他看见佛陀，然后慢慢地倒退到佛陀站的地方，轻声告诉佛陀：「尊者！我们今天没有食物可以供养。」但佛陀只是摇头。这婆罗门太太看见佛陀如此，遂无法控制自己地爆笑出来。
婆罗门看见太太的笑声时过身来，就看见佛陀和太太在家门口，剎那间，他明白过来了而大声叫道：「夫人，你真的毁了我！我们尊敬的老师到家门口时，妳就应该立刻通知我，怎么妳反而隐瞒我，真是大大的羞辱我了！」说着，他拿起装有米饭的盘子，走到佛陀面前，歉意地恳请：「尊者！请接受我这已经吃了一部份的米饭。实在很抱歉，供养你这种已经吃过的米饭。」
佛陀告诫他：「婆罗门，任何供养品对我来说都很好，不管吃过与否。」
这婆罗门非常高兴佛陀能够接受他的供养。他同时请教佛陀，如何界定比库，以什么标准来评定比库？佛陀明白他们对名色已经有相当的认识，就告诉他们：「婆罗门！不执着于身心的人就是比库。」佛陀接着向他们说法。
听完佛陀的说法后，这对婆罗门夫妇证得三果。
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.
(偈368)
比丘住慈悲，喜悦佛教法，
证寂静安乐，诸行之解脱。
(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.
(偈369)
汲去舟中水，水去舟行快，
断除欲与瞋，比丘证涅槃。
(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.
(偈370)
断五下分结，断五上分结，
勤修于五根，消灭五烦恼，
比丘越彼岸，名「渡瀑流者」。
(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)."
(偈371)
比丘勤修定，心莫逐爱欲，
地狱吞铁丸，炽然哀号苦。
(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."
(偈372)
无慧者无定，无定者无慧，
具足定与慧，彼近于涅槃。
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.
(偈373)
独住空闲处，比丘调静心，
如实知见法，得出世法乐。
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.
(偈374)
常住于正观，五蕴之生灭，
欣喜于所悟，觉者知不死。
(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).
(偈375)
慧僧之先务，摄根意知足，
戒波提木叉，亲近贤善友。
(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.
(偈376)
愿彼意和婉，举止悉端庄，
心充满喜悦，必得至苦边。
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
从前有一位女士非常富有，她有个名叫输屡那的儿子出家为比库。有一次输屡那在回揭达林给孤独园时经过家乡而遇见他母亲，他母亲就以他的名义筹划一个盛大的布施大会。他母亲听说他善于说法，就请他在大会上开示。他答应了，他母亲又为此搭了一个大帐蓬。包括他母亲在内，有很多人都来听他说法。
当他母亲正在听法时，一群小偷闯入她家。小偷的首领跑到大帐蓬去监视她，如果她知道家中遭窃而提早回家的话就要杀死她。可是当家中留守的女仆来通知她家里有小偷时，她只冷静的说：「让他们拿走我所有的钱财吧，我不在乎，不要在我听法的时候来打扰我。」说完后，打发女仆回去。
这时候，坐在她身边不远处的小偷首领也听见她与女仆的应答。她的话让他想到：「如果我们果真拿走这位有智慧且高贵的女士的钱财，将来一定会被处罚。也许甚至会遭到雷殛。」他这么一想就心生警惕，赶紧到她家去，命令属下归还所有财物，一齐去听输屡那说法。
输屡那说法完毕时，已经是破晓时分。小偷首领率领属下向输屡那的母亲认错并请她原谅。心性仁慈且信仰虔诚的她就原谅他们。这群小偷明白他们的恶行后，就出家加入僧团为比库，并且得到输屡那的教诲后，到林子里去禅修。
佛陀也放光，告诫他们精进修行究竟清静。
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.
(偈377)
如婆尸迦花，枯萎而凋落，
舍弃贪瞋痴，比丘度生死。
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
一群沙瓦提城的比库从佛陀得到禅修的题目后，到森林里去禅修。在森林里，他们发现茉莉花虽然在白天盛开，但夜晚的时候花瓣就落地了。他们有感于此就下定决心要精进修行，使自己从所有烦恼中解脱出来，像茉莉花瓣掉落地面。
佛陀虽然不在他们身边，但清楚他们的决心，就放光，告诫他们：“比库！一如枯萎的花会落地，比库也应该精进，解脱世间苦。”
这群比库正念现前地思考佛陀的教诲，后来他们终于证得阿罗汉果。
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.
身静与语静，心静善得定，
比丘离世俗，是为寂静者。
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
沙塔卡亚比库的前世是狮子。据说狮子猎到食物后，会休息好几天。沙塔卡亚比库的举止与狮子十分相似，很少移动，如果移动的话，也非常缓慢，但步伐稳健，而且他总是内心宁静、沉着。其他比库认为他的举止十分怪异，就向佛陀报告，佛陀听完他们的描叙后，说：「比库们！比库应该内心宁静沈着，比库的举止应该如沙塔卡亚比库。」
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.
(偈379)
当自善策励，当自善省察，
自护具正念，比丘安乐住。
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.
(偈380）
自为自护卫，自是自皈依，
故调御自己，如马师驯马。
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
难迦拉苦拉是一位贫穷的工人。有一天，一位比库看见他穿着破旧的衣服正在耕种，就问他是否愿意出家为比库。他答应了，就把犁和旧衣服挂在一棵离精舍不远的树上，而出家为比库。
出家后不久，他对比库的生活心生不满，想还俗。每次生起这种念头的时候，他就到那棵树下去，并且谴责自己：「你还想穿上这老旧的衣服，再恢复工人的艰困生活啊！」如此自责之后，他对出家生活的不满就消失了。所以每次有所不满，他都去那里自我检讨。
其他比库问他为什么经常到那棵树下？他告诉他们：「我去找我的老师。」后来，他证得阿罗汉果，就不再去那棵树下了。比库们就略带讥讽地问他：「你现在怎么不再去找你的老师了呢？」他回答说：「我以前去找老师，是因为有需要，但现在已经不需要了！」比库们就去请教佛陀，难迦拉苦拉是否说实话？佛陀告诉他们：「他说的是真话，由于自我责备，难迦拉苦拉事实上已经证得阿罗汉果了。」
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."
(偈381)
信乐于佛法，比丘达寂静，
诸行皆止息，寂静安乐境。
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。
这时候，佛陀清楚明白跋迦梨内心的痛苦，知道他可能因此丧失证得圣果的机会，就放光，使跋迦梨感觉佛陀好像就在他身边。跋迦梨果真马上忘记哀伤，内心安祥下来，正念也现前，他更决定要重新清净自己的内心。不久，他就证得阿罗汉果。
备注：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。
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.
(偈382)
比丘少出家，勤修佛妙法，
光明照世间，如月出云天。
(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)
修摩拿沙马内拉是阿奴卢塔尊者的弟子。虽然非常年轻，但由于累世以来的善业，他已经是阿罗汉了，并且具有神通力。有一次，阿奴卢塔尊者生病了，他就运用神通，离地而行，到距离精舍十分遥远，非常难以到达的阿耨达池去取水回来给尊者。后来，阿奴卢塔尊者和他一齐到东园鹿子母讲堂向佛陀顶礼问讯。
其他沙马内拉看他这么年轻，就揶揄作弄他。佛陀希望这些沙马内拉明白修摩拿沙马内拉的殊胜，就要沙马内拉们也到阿耨达池去汲取一瓶子的水，但所有的沙马内拉都没有办法。最后，在阿难达尊者的要求下，修摩拿沙马内拉再次显神通，到阿耨达池取水回来给佛陀。
傍晚时分，众多比库聚在一起，向佛陀叙说修摩拿沙马内拉的神奇之旅。
佛陀说：「比库们！任何人热切修行佛法都可证得神通，即使十分年轻的人也可以。」
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."
