(偈129)
众生畏刑罚，众生皆畏死，
以己推及人，不杀不教杀。
All tremble at the rod. All fear death. Comparing others with oneself, one should neither kill nor cause to kill.
# 含义 Meaning
一切众生皆畏惧刀仗, 一切众生皆畏惧死亡, 将心比心, 人不应该杀害或教唆杀害他人。
All are afraid of the stick, all fear death. Putting oneself in another's place, one should not beat or kill others.
* 故事集 Story
为了塔而争吵的比库 10-129
有一次，一群比库在揭达林给孤独园中清洗一座塔，企图占有该座塔，但半途却被另一群刚到的比库打断清洗的工作。
“我们比你们年长且资深，你们最好尊敬、礼让我们；我们要占有这座塔，没有人可以阻挡我们！”后来的比库们告诉正在清洗的比库们。
但正在清洗的比库们却抗拒后来的比库们不友善的干扰，不屈服于他们的要求，所以就被他们鞭打，直到疼痛不堪，大声喊叫。
当佛陀知道这件骚动的事件，并且明白彼此之间的争吵后，训诫他们，并制定比库不准伤害其他比库的戒律。
The Story of a Group of Six Bhikkhus 10-129
Once seventeen bhikkhus were cleaning up a building in the Jetavana monastery-complex with the intention of occupying it, when another group comprising six bhikkhus arrived on the scene. The group of six said to the first group, "We are senior to you, so you had better give way to us; we will take this place." The group of seventeen did not give in, so the chabbaggis beat up the other group who cried out in pain. The Buddha learning about this reprimanded them and laid down the disciplinary rule forbidding bhikkhus to beat others.
(偈130)
众生畏刑罚，众生皆爱命，
以己推及人，不杀不教杀。
All tremble at the rod. Life is dear to all. Comparing others with oneself, one should neither hit nor injure others.
# 含义 Meaning
一切众生皆畏惧刀仗, 一切众生皆真爱生命, 将心比心, 人不应该杀害或教唆杀害他人。
All are afraid of the stick, all hold their lives dear. Putting oneself in another's place, one should not beat or kill others.
* 故事集 Story
比库争吵 10-130
揭达林给孤独园的比库互殴事件发生后，佛陀就制定不可互相殴打的戒律，所有的比库都奉行该戒律。尽管如此，这两群比库后来又为了同一座塔再度争吵。
但这一次，一群比库威胁恐吓另一群比库，以致于受恐吓的比库们因为害怕 ，而大叫。佛陀知道威胁恐吓的事件后，更进一步制定比库不可互相威胁恐吓的戒律。
The Story of a Group of Six Bhikkhus 10-130
After coming to blows the first time, the same two groups of bhikkhus quarrelled again over the same building. As the rule prohibiting beating others had already been laid down, the group of six threatened the other group with upraised hands. The group of seventeen, who were junior to the chabbaggis, cried out in fright. The Buddha hearing about this laid down the disciplinary rule forbidding the raising of hands in threat.
(偈131)
众生欲安乐，若求自安乐，
刀杖害众生，安乐不可得。
Whoever, seeking his own happiness, harms with the rod other pleasure-loving beings, experiences no happiness hereafter.
# 含义 Meaning
以伤害他人的手段来追求自己幸福的人, 无法获得幸福。
He who seeks his own happiness by oppressing others, who also desire to have happiness, will not find happiness in his next existence.
(偈132)
众生欲安乐，若求自安乐，
不刀杖害彼，安乐乃可得。
Whoever, seeking his own happiness, harms not with the rod other pleasure-loving beings, experiences happiness hereafter.
# 含义 Meaning
不以伤害他人来追求自己幸福的人, 可以获得幸福 。
He who seeks his own happiness by not oppressing others, who also desire to have happiness, will find happiness in his next existence.
* 故事集 Story
鞭打蛇的年轻人 10-131 & 132
佛陀有一次在沙瓦提城化缘时，遇见几个年轻人用棍子鞭打一条蛇。佛陀问他们为什么要打这条蛇，他们说害怕蛇会咬他们，所以先发制人。
「如果不愿意别人伤害你们，你们就不该伤害别人(注)；如果伤害别人，甚至在未来世也得不到幸福。」佛陀教诲这些年轻人。
这些人听完佛陀的教诲之后，理解到恨意的害处，他们也因此专心思考佛陀的教诲，不久之后，他们都证得初果。
注：众生平等，因此真正的佛教徒应该慈悲对待所有众生，而没有分别心。
The Story of Many Youths 10-131 & 132
Once, the Buddha was out on an alms-round at Savatthi when he came across a number of youths beating a snake with sticks. When questioned, the youths answered that they were beating the snake because they were afraid that the snake might bite them. To them the Buddha said, "If you do not want to be harmed, you should also not harm others: if you harm others, you will not find happiness in your next existence."
Then the Buddha spoke the above verse, at the end of the discourse all the youths attained Sotapatti Fruition.
(偈133)
对人粗恶语，恶言将反唾，
恶言伤人苦，殴斗祸归身。
Speak not harshly to anyone. Those thus addressed will retort. Painful is vindictive speech. Blows in exchange may bruise you.
# 含义 Meaning
不要对别人恶口, 因为对方会恶言相向, 恶毒的言语是造成苦的原因, 会引发别人的报复。
Do not speak harshly to anyone; those who are thus spoken to will retort. Malicious talk is indeed the cause of trouble (dukkha) and retribution will come to you.
(偈134)
如一破铜锣，默默无反响，
既已证无为，寂然无诤论。
If, like a cracked gong, you silence yourself, you have already attained nibbāna. No vindictiveness will be found in you.
# 含义 Meaning
如果保持内心祥和宁静, 一如已经损毁的铜锣, 就可以趣向涅槃之道, 因为心中不再瞋恚。
If you can keep yourself calm and quiet like a broken gong which is no longer resonant, you are sure to realize Nibbana, there will be no harshness in you.
* 故事集 Story
君达那比库与女子幻像 10-133 & 134
自从出家以来，君达那的身旁总跟着一个女子幻像，其他的比库都清楚看见这女子的幻像，但君达那自己却无法目睹，所以茫然不知。每当君达那外出化缘时，人们总是供养两匙的食物，并且说：「一份供养尊者，一份供养你的女伴。」人们也向高沙喇国巴谢那地王报告这件事情，并且请国王加以调查，国王就到比库居留的精舍去。
君达那听见喧哗的声音，便走了出来，站在门口，女子幻像也在离他不远的地方出现。当他知道国王到来时，就返身进入房间等国王。国王进来后，女人幻像就不见了。国王问他有关女人幻像的事时，他回答说没有这回事，国王为了要确定这件事的真假，就叫他离开房间。他遵照国王的话，离开房间，这时候，国王向外一看，就看到女人的幻像了。但是当他又进入房间时，女人幻像又不见了。国王因此判断这女子幻像不是真实的，所以君达那是无辜的。国王因之向他致歉，并邀请他接受供养。其它比库对国王的判断感到困惑，他们对君达那说：「无行比库！国王不指责你，反而邀请去供养，你完了！」
「你们才是无行比库！你们才完了，因为你们与女子同进同出！」君达那反唇相讥地说。有人向佛陀报告事情的来龙去脉，佛陀就告诫君达那：
「比库，你可曾亲眼看见有女子和其他比库一起出现，一如你所说的情形？你根本没看见这种事，但他们却亲眼见到有女子和你一起出现。你不明白这是你过去世恶业的影响。现在我告诉你为什么老是有一女子跟随你出现。
过去世时，你是个天神，当时，有两位比库非常要好，但你却乔装成为女子，跟随其中一位比库，故意造成他们的误会。因为犯下如此的恶业，今生才会有女子的幻像跟随在你的身边。比库！以后不要再与人辩了，保持沉默，精进修行，趣向涅槃吧 ！」
The Story of Thera Kondadhana 10-133 & 134
Since the day Kondadhana was admitted to the Order, the image of a female was always following him. This image was seen by others, but Kondadhana himself did not see it and so did not know about it.
When he was out on an alms-round, people would offer two spoonfuls to him, saying, "This is for you, Venerable Sir, and this is for your female companion." Seeing the bhikkhu going about with a woman, people went to King Pasenadi of Kosala and reported about the bhikkhu and the woman. They said to the king, "O king! Drive out the bhikkhu, who is lacking in moral virtues, from your kingdom." So the king went to the monastery where that bhikkhu was staying and surrounded it with his men.
Hearing noises and voices, the bhikkhus came out and stood at the door, and the image also was there not far from the bhikkhu. Knowing that the king had come, the bhikkhu went into the room to wait for him. When the king entered the room, the image was not there. The king asked the bhikkhu where the woman was and he replied that he saw no woman. The king wanted to make sure and he asked the bhikkhu to leave the room for a while. The bhikkhu left the room, but when the king looked out, again he saw the woman near the bhikkhu. But when the bhikkhu came back to the room the woman was nowhere to be found. The king concluded that the woman was not real and so the bhikkhu must be innocent. He therefore invited the bhikkhu to come to the palace every day for alms-food.
When other bhikkhus heard about this, they were puzzled and said to the bhikkhu, "O bhikkhu with no morals! Now that the king, instead of driving you out of his kingdom, has invited you for alms-food, you are doomed!" The bhikkhu on his part retorted, "Only you are the ones without morals; only you are doomed because you are the ones who go about with women!"
The bhikkhus then reported the matter to the Buddha. The Buddha sent for Kodadadhana and said to him, "My son, did you see any woman with the other bhikkhus that you have talked to them thus? You have not seen any woman with them as they have seen one with you. I see that you do not realize that you have been cursed on account of an evil deed done by you in a past existence. Now listen, I shall explain to you why you have an image of a woman following you about.
"You were a deva in your last existence. During that time, there were two bhikkhus who were very much attached to each other. But you tried to create trouble between the two, by assuming the appearance of a woman and following one of the bhikkhus. For that evil deed you are now being followed by the image of a woman. So, my son, in future do not argue with other bhikkhus any more; keep silent like a gong with the rim broken off and you will realize Nibbana."
(偈135)
牧人执鞭杖，驱牛至牧场，
老与死亦然，驱逐众有情。
As the herdsman drives his cattle to pasture with a staff, even so do aging and death drive out the lives of beings.
# 含义 Meaning
如同牧人以棍杖驱赶牛只到牧场, 老、死也驱赶众生的生命。
As with a stick the cowherd drives his cattle to the pasture, so also, ageing and death drive the life of beings.
* 故事集 Story
祈福的女性 10-135
有一次，一群沙瓦提城的女士到东园鹿子母讲堂参加斋戒。该精舍的捐献者是着名的维沙卡，她询问她们为什么要来斋戒，年长的妇女说希望获得生天的福报，中年妇女则回答说，希望获得家庭的幸福，新婚少妇则祈求第一胎能生儿子，年轻小姐则希望找到如意郎君。
维沙卡获得她们的答案后，就引领她们至世尊处所，并报告她们的所求。
世尊说：「维沙卡！五蕴不停的生、老、死、变化。人一旦出生，就会老，最后死亡。但人们却不想从轮回中解脱，仍然留恋轮回。众生很难理解，唯有克服世间的欲望才能得到真正的幸福。」
The Story of Some Ladies Observing the Moral Precepts 10-135
Once, five hundred ladies from Savatthi came to the Pubbarama monastery to keep the Uposatha Sila vows. The donor of the monastery, the well-renowned Visakha, asked different age groups of ladies why they had come to keep the sabbath. She got different answers from different age groups for they had come to the monastery for different reasons. The old ladies came to the monastery to keep the sabbath because they hoped to gain the riches and glories of the devas in their next existence; the middle-aged ladies had come to the monastery because they did not want to stay under the same roof with the mistresses of their respective husbands. The young married ladies had come because they wanted their first born to be a son, and the young unmarried ladies had come because they wanted to get married to good husbands.
Having had these answers, Visakha took all the ladies to the Buddha. When she told the Buddha about the various answers of the different age groups of ladies, the Buddha said, "Visakha! birth, ageing and death are always actively working in beings; because one is born, one is subject to ageing and decay, and finally to death. Yet, they do not wish to strive for liberation from the round of existences (samsara); they still wish to linger in samsara"
(偈136)
愚者造恶业，而不能自知，
感招恶业苦，犹如被火焚。
When a fool does evil deeds, he does not see (their evil nature); by his own deeds a fool is tormented, like one burnt by fire.
# 含义 Meaning
愚痴的人造作恶业时, 并不明白自己所作的是恶业; 作恶的人因自己的恶业而受苦, 如同被火烧炙。
A fool while doing evil deeds does not know them as being evil; but that fool suffers for his evil deeds like one who is burnt by fire.
* 故事集 Story
恶有恶报 10-136
## 马哈摩嘎喇那 = 摩诃目犍连 (十大弟子 / 神通第一)
有一次，马哈摩嘎喇那（大目犍连）尊者与勒叉那尊者一起下山时，看见一只人面蛇身饿鬼，马哈摩嘎喇那尊者以微笑表示他亲眼看见这奇怪的众生，回到揭达林给孤独园时，马哈摩嘎喇那尊者当着佛陀的面，向勒叉那说有那么一只长长的、全身都在燃烧的人面蛇身饿鬼。佛陀也说他成为佛陀的当天，也亲眼看见这只人面蛇身饿鬼。佛陀说很久很久以前咖沙巴佛在世时，这只饿鬼是个残忍的小偷，几次放火烧毁一位富人的房子，甚至还趁咖沙巴佛外出化缘时，放火烧掉这位富人捐献给咖沙巴佛的精舍。由于这些恶业，他必须长久受报。
“愚痴的人造恶业时，不知正在造恶业，但无法逃避业报”佛陀说
The Story of the Boa Constrictor Peta 10-136
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural powers.)
Once, as Thera Maha Moggallana was coming down the Gijjhakuta hill with Thera Lakkhana he saw a boa constrictor peta and smiled, but he did not say anything. When they were back at the Jetavana monastery, Thera Maha Moggallana told Lakkhana, in the presence of the Buddha about the boa constrictor peta, with its long body burning in flames. The Buddha also said he himself had also seen that very peta soon after he had attained Buddhahood, but that he did not say anything about it because people might not believe him and thus they would be doing a great wrong to the Buddha. So out of compassion for these beings, the Buddha had kept silent. Then he continued, "Now that I have a witness in Moggallana, I will tell you about this boa constrictor peta. This peta was a thief during the time of Kassapa Buddha. As a thief and a cruel-hearted man, he had set fire to the house of a rich man seven times. And not satisfied with that, he also set fire to the perfumed hall donated by the same rich man to Kassapa Buddha, while Kassapa Buddha was out on an alms-round. As a result of those evil deeds he had suffered for a long time in niraya. Now, while serving out his term of suffering as a peta, he is being burnt with sparks of flames going up and down the length of his body. Bhikkhus, fools when doing evil deeds do not know them as being evil; but they cannot escape the evil consequences"
*peta: an always hungry spirit or ghost.
(偈137)
若人以刀杖，加害善良者，
速召无赦殃，十种苦如下：
He who harms with the rod the defenceless and innocent, soon will come to one of these states:
# 含义 Meaning
人若用武器伤害无害且不应该被伤害（注）的人, 将会很快受到以下十苦：
He who does harm with weapons to those who are harmless and should not be harmed will soon come to any of these ten evil consequences:
注：指阿罗汉。
(偈138)
将受身剧痛，或自召伤残，
或得极重病，或丧心狂乱。
He will be subject to acute pain, disaster, bodily injury, grievous disease, loss of mind,
# 含义 Meaning
极端痛苦, 灾害, 身体伤害, 病痛, 失心狂乱,
He will be subject to severe pain, or impoverishment, or injury to the body (i.e., loss of limbs), or serious illness (e.g., leprosy), or lunacy,
(偈139)
或为王所惩，或为人谗诬，
或眷属丧亡，或财物损减。
oppression by the king, serious accusation, loss of relatives, destruction of wealth,
# 含义 Meaning
国王惩罚, 重大刑罚, 眷属离散, 财产破灭,
or misfortunes following the wrath of the king, or wrongful and serious accusations, or loss of relatives, or destruction of wealth,
(偈140)
或彼之房舍，为烈火所焚，
彼人身亡后，堕入于地狱。
or fire will destroy his house. On the dissolution of his body the foolish man will arise in hell.
# 含义 Meaning
火烧家宅。 死亡后, 更往生地狱。
or the burning down of his houses by fire or by lightning. After the dissolution of his body, the fool will be reborn in the plane of continuous suffering (niraya).
* 故事集 Story
马哈摩嘎喇那尊者死得不是时候 10-137 & 140
# 马哈摩嘎喇那 = 摩诃目犍连 (十大弟子 / 神通第一)
有一次，一些尼犍子苦行者企图杀害马哈摩嘎喇那尊者，他们认为若除去马哈摩嘎喇那尊者，就可以打击佛陀的名声。他们就雇请杀手去王舍城附近的卡拉斯拉杀害马哈摩嘎喇那尊者。但是当杀手们包围精舍的两个月内，马哈摩嘎喇那尊者都运用神通，所以杀手们都无法得逞。第三个月，杀手们再度包围精舍，马哈摩嘎喇那尊者突然想起他尚未偿还过去某一世所种下的恶业，（注）就不再运用神通了。这些杀手们也因此逮到马哈摩嘎喇那尊者，加以毒打，并且把他丢弃在草堆中，以为他已经死了，然后扬长而去。这时候，马哈摩嘎喇那尊者运用禅定能力。复甦过来，并且到揭达林给孤独园向佛陀做最后的顶礼。但由于受伤太重，他自知即将入灭，就告诉佛陀说自己行将入灭。佛陀请他向比库说法，因为这将是比库们听闻马哈摩嘎喇那尊者说法的最后一次机会了。马哈摩嘎喇那尊者就开始说法，说完之后，他向佛陀最后顶礼，然后离去，不久，就入灭了。
马哈摩嘎喇那尊者死于杀手的消息像野火般传了出去，阿闍世国王下令调查，并且逮捕到凶手们，处以死刑。比库们对马哈摩嘎喇那尊者的入灭感到十分伤心，不知道为什么像马哈摩嘎喇那尊者这样的人怎么会死于杀手的手中。佛陀就解释道：“比库啊！从马哈摩嘎喇那尊者今生所过的清净生活看来，他不应该死于非命。但某一前世，他却曾对两眼失明的双亲犯下滔天大罪。他本是孝顺的儿子，但结婚后，太太却毒化他的心灵，要他除去父母，他就用车子把两眼全都失明的父母载到森林里去，并且打死他们，却让父母以为这是其他小偷所作的罪行。因此，他累劫受苦，今生—他最后的一生才会死于杀手手中。伤害无辜的人，一定会受到比自己所犯罪行更多的痛苦。”
注：只要他们的肉体还存在，阿罗汉也会因为他们过去世所犯的重要恶业而受报，佛陀后来罹患痢疾，也是由于过去余业的业报。但虽然无法免除过去的业报，证得阿罗汉果后，他们就不再造业。
The Story of Thera Maha Moggallana 10-137 & 140
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural powers.)
Once, the Nigantha ascetics planned to kill Thera Maha Moggallana because they thought that by doing away with Thera Maha Moggallana the fame and fortune of the Buddha would also be diminished. So they hired some assassins to kill Thera Maha Moggallana who was staying at Kalasila near Rajagaha at that time. The assassins surrounded the monastery; but Thera Maha Moggallana, with his supernormal power, got away first through a key hole, and for the second time through the roof. Thus, they could not get hold of the Thera for two whole months. When the assassins again surrounded the monastery during the third month, Thera Maha Moggallana, recollecting that he had yet to pay for the evil deeds done by him during one of his past existences, did not exercise his supernormal power. So he was caught and the assassins beat him up until all his bones were utterly broken. After that, they left his body in a bush, thinking that he had passed away. But the Thera, through his jhanic power, revived himself and went to see the Buddha at the Jetavana monastery. When he informed the Buddha that he would soon realize parinibbana at Kalasila, near Rajagaha, the Buddha told him to go only after expounding the Dhamma to the congregation of bhikkhus, as that would be the last time they would see him. So, Thera Maha Moggallana expounded the Dhamma and left after paying obeisance seven times to the Buddha.
The news of the passing away of Thera Maha Moggallana at the hands of assassins spread like wild fire. King Ajatasattu ordered his men to investigate and get hold of the culprits. The assassins were caught and they were burnt to death. The bhikkhus felt very sorrowful over the death of Thera Maha Moggallana, and could not understand why such a personage like Thera Maha Moggallana should die at the hands of assassins. To them the Buddha said, "Bhikkhus! Considering that Moggallana had lived a noble life in this existence, he should not have met with such a death. But in one of his past existences, he had done a great wrong to his own parents, who were both blind. In the beginning, he was a very dutiful son, but after his marriage, his wife began to make trouble and she suggested that he should get rid of his parents. He took his blind parents in a cart into a forest, and there he killed them by beating them and making them believe that it was some thief who was beating them. For that evil deed he suffered in niraya for a long time; and in this existence, his last, he has died at the hands of assassins. Indeed, by doing wrong to those who should not be wronged, one is sure to suffer for it."
(偈141)
裸形髻发者， 涂泥绝食者，
露卧涂尘垢， 苦行蹲踞者，
彼等不断惑， 何能得清净？
（注：以上为各种苦行）
Neither nakedness, matted locks, covering the body with mud, fasting, lying on the ground, dusting with soil or ashes, nor squatting on the heels, can purify a mortal who has not overcome doubt.
# 含义 Meaning
人若不能断除疑惑的话, 即使赤身露体、结发、涂泥、绝食、睡地上、不沐浴、尘土污身, 右膝着地作苦行, 也不能证得清净。
* 故事集 Story
富有的比库 10-141
从前在沙瓦提城中有一位富翁，名字叫做巴富斑迪卡。他的太太去世后，他决定出家。但出家前，他先建立一座兼具厨房和储藏室的精舍，然后，才携带家具、厨具和大量的米、油、奶油和其它的必需品出家到精舍去。每当他想要吃什么东西的时候，就要仆人帮他煮，所以他虽然出家，但仍然养尊处优。
有一天，其他比库向佛陀报告他仍然过着富翁般的生活，佛陀就告诫他：「我一直告诫你，要过清净简单的日子，你为什么还带这么多家当出家呢？」听到佛陀这么说，他却发起脾气，大声嚷嚷地说：「好吧！佛陀，现在我就照你的话做！」说完话后，他就把袈裟脱掉，然后问佛陀：「这就是你建议我过日子的方法吗？」
佛陀看见他如此反应，又告诫他：「比库！过去世时，你虽然是一只恶灵，但你仍然有害怕作坏事的惭和愧。现在你身为比库，怎么反而失去惭和愧，大剌剌地暴露上身呢？」
听完佛陀的告诫，他明白自己犯错了，他的惭和愧全恢复过来，他承认自己的错误，并且恳请佛陀原谅他。佛陀接着告诫他：「赤裸上半身是不对的。不穿衣服无法使你成为持戒严谨的比库，身为比库必需弃绝无明。」
听完佛陀对巴富斑迪卡的告诫后，其他比库信受奉行佛陀的说法，因此证入初果。
The Story of Bhikkhu Bahubhandika 10-141
Once there was a rich man in Savatthi. After the death of his wife, he decided to become a bhikkhu. But before he entered the Order, he built a monastery, which included a kitchen and a store room. He also brought his own furniture, utensils and a large stock of rice, oil, butter and other provisions. Whatever dishes he wanted was cooked for him by his servants. Thus, even as a bhikkhu he was living in comfort, and because he had so many things with him, he was known as 'Bahubhandika.' One day, other bhikkhus took him to the Buddha, and in his presence told the Buddha about the many things he had brought along with him to the monastery, and also how he was still leading the luxurious life of a rich man. So, the Buddha said to Bahubhandika, "My son, I have been teaching all of you to live an austere life; why have you brought so much property with you?" When reprimanded even this much, that bhikkhu lost his temper and said angrily, "Indeed, Venerable Sir! I will now live as you wish me to." So saying, he cast off his upper robe.
Seeing him thus, the Buddha said to him, "My son, in your last existence you were an ogre; even as an ogre you had a sense of shame and a sense of fear to do evil. Now that you are a bhikkhu in my Teaching, why do you have to throw away the sense of shame, and the sense of fear to do evil?" When he heard those words, the bhikkhu realized his mistake; his sense of shame and fear to do evil returned, and he respectfully paid obeisance to the Buddha and asked that he should be pardoned. The Buddha then said to him, "Standing there without your upper robe is not proper; just discarding your robe etc., does not maker you an austere bhikkhu; a bhikkhu must also discard his doubt."
Then the Buddha spoke the above verse, at the end of the discourse many attained Sotapatti Fruition.
(偈142)
身庄严寂静，诸欲已调伏，
根门能自制，圆满持梵行，
不害诸有情，彼即婆罗门，
彼即是沙门，彼是为比丘。
Though gaily decked, if he lives in peace, (with passions) subdued, (and senses) controlled, certain (of the four Paths), perfectly pure, laying aside the rod towards living beings, a priest is he, a recluse is he, a monk is he.
# 含义 Meaning
即使穿着华丽、但内心平和、不贪爱、克制欲望、确信四果、修习梵行, 不伤害有情众生的人, 就是婆罗门、沙门、比库。
Though he is gaily decked, if he is calm, free from moral defilements, and has his senses controlled, if he is established in Magga Insight, if he is pure and has laid aside enmity (lit., weapons) towards all beings, he indeed is a brahmana, a samana, and a bhikkhu.
* 故事集 Story
证涅槃的优婆塞 10-142
有一次，大臣山达迪平定边境的叛乱后，凯旋回来，巴谢那地王非常高兴，就大肆赏赐他，并赐给他一名舞女，供他娱乐。接连几天里，山达迪纵情玩乐，开怀畅饮，并且沉迷于与该舞女耳鬓厮磨。最后一天，他前往河边沐浴。路上，他遇见佛陀正在化缘。当时，他醉眼惺忪，所以只向佛陀简单致意。佛陀微微一笑，向阿难达说道：「这大臣今天一定会来找我，并在听闻我的说法后，证得阿罗汉果，而且证悟后，就入灭了。」
当天山达迪一伙人整天都在河边嬉戏。傍晚的时候，该名舞女跳舞娱乐山达迪和他的同伴，但由于连日来的体力消耗，导致心脏病突发，而倒地不起。山达迪看见这突然的变故大受刺激，十分沮丧，伤痛之余，他出发前去找佛陀。
「尊者！请帮我解除忧愁吧！做我的依止，让我的内心平息吧！」
「放心吧！你已经找到真正可以帮助你的人，一位永远能给你安慰，给你皈依的人，累世以来，你为亲朋好友去世所流的眼泪，多得无法计数！」佛陀接着告诫他：「过去，你执着贪爱，现在弃绝它们吧。未来，不要让贪爱奴役你，此刻，也不要陷入任何的执着，没有执着，贪爱就完全消灭，你就会证得涅槃了。」
山达迪听完佛陀的说法后，就证得阿罗汉果。他也明白自己的生命即将结束，就向佛陀说道：「世尊，我的时间已经不多了，让我达到究竟解脱吧！」不久之后，他就入灭了。
比库们问佛陀：「世尊，山达迪入灭时，身着大臣的衣服，他究竟是比库呢？还是婆罗门？」
「他既可称之为比库也可以称为婆罗门，只要内心清净，解脱无明，穿什么衣服都不重要！」佛陀如此回答他们。
The Story of Santati the Minister 10-142
On one occasion, Santati the minister returned after suppressing a rebellion on the border. King Pasenadi was so pleased with him that he honoured the minister with the gift of the riches and glory of a ruler together with a dancing girl to entertain him for seven days. For seven days, the king's minister enjoyed himself to his heart's content, getting intoxicated with drink and infatuated with the young dancer. On the seventh day, riding the ornamented royal elephant, he went down to the riverside for a bath. On the way, he met the Buddha going on an alms-round, and being drunk, he just bowed casually, as a sign of respect to the Buddha. The Buddha smiled, and Ananda asked the Buddha why he smiled. So, the Buddha said to Ananda, "Ananda, this minister will come to see me this very day and after I have given him a short discourse will become an arahat. Soon after becoming an arahat he will realize parinibbana."
Santati and his party spent the whole day at the riverside, bathing, eating, drinking and thus thoroughly enjoying themselves. In the evening the minister and his party went to the garden to have more drinks and to be entertained by the dancer. The dancer, on her part, tried her best to entertain the minister. For the whole week she was living on reduced diet to keep herself trim. While dancing, she suffered a severe stroke and collapsed, and at that instant she died with her eyes and mouth wide open. The minister was shocked and deeply distressed. In agony, he tried to think of a refuge and remembered the Buddha. He went to the Buddha, accompanied by his followers, and related to him about the grief and anguish he suffered on account of the sudden death of the dancer. He then said to the Buddha, "Venerable Sir! Please help me get over my sorrow; be my refuge, and let me have the peace of mind." To him the Buddha replied, "Rest assured my son, you have come to one, who could help you, One who could be a constant solace to you and who will be your refuge. The tears you have shed due to the death of this dancer throughout the round of rebirths is more than the waters of all the oceans." The Buddha then instructed the minister in verse. The meaning of the verse is as follows.
"In the past there has been in you clinging (upadana) due to craving; get rid of it. In future, do not let such clinging occur in you. Do not also harbour any clinging in the present; by not having any clinging, craving and passion will be calmed in you and you will realize Nibbana."
After hearing the verse, the minister attained arahatship. Then, realizing that his life span was at an end, he said to the Buddha, "Venerable Sir! Let me now realize parinibbana, for my time has come." The Buddha consenting, Santati rose to a height of seven toddy-palms into the sky and there, while meditating on the element of fire (tejo kasina), he passed away realizing parinibbana. His body went up in flames, his blood and flesh burnt up and the bone relics (dhatu) fell through the sky and dropped on the clean piece of cloth which was spread by the bhikkhus as instructed by the Buddha.
At the congregation, the bhikkhus asked the Buddha, "Venerable Sir! The minister had realized parinibbana dressed in full regalia; is he a samana on a brahmana?" To them, the Buddha replied "Bhikkhus! My son can be called both a samana and a brahmana."
(偈143)
能知惭愧者，世上所罕见，
彼不受非难，如良马避鞭。
(Rarely) is found in this world one who, restrained by modesty, avoids reproach, as a thorough-bred horse (avoids) the whip.
# 含义 Meaning
世间有羞耻心, 克制自己, 不造恶业, 时时保持清醒的人十分稀少; 他们如同良马, 不犯错而避免受鞭打。
Rare in this world is the kind of person who out of a sense of shame restrains from doing evil and keeps himself awake like a good horse that gives no cause to be whipped.
(偈144)
悚惧轮回苦，修持诸善法，
信勤戒定慧，圆满明行足，
断除无尽苦，如鞭策良马。
Like a thorough-bred horse touched by the whip, even so be strenuous and zealous. By confidence, by virtue, effort, concentration, investigation of the Dhamma, being endowed with knowledge and conduct, and constant mindfulness, get rid of this great suffering.
# 含义 Meaning
人应当像良马加鞭般精进修持, 并且以信、戒、精进、正定、分别正法、明行足、正念消灭大苦。
Like a good horse stirred at a touch of the whip, be diligent and get alarmed by endless round of rebirths (i.e., samsara). By faith, morality, effort, concentration, discernment of the Dhamma, be endowed with knowledge and practice of morality, and with mindfulness, leave this immeasurable dukkha (of samsara) behind.
* 故事集 Story
年轻比库和破旧的衣服 10-143 & 144
阿难陀尊者有一次遇见年轻的卑卢提卡穿着破旧的衣服向人乞讨食物。舍利弗尊者出于一片慈悲心，就建议他不如出家为比库。卑卢提卡于是把破旧的衣服和乞讨的盘子放在一棵树下，而出家为比库了。从此以后他不用担忧衣服和食物。但是，有的时候，他对比库的生活不满，而想还俗。每次这种念头生起的时候，他就到那棵树下，并且谴责自己：「不知羞耻的人，你难道还想穿上这件破旧的衣服，拿着这盘子，到处去乞讨吗？」如此自责之后，他的情绪就和缓下来，然后再回精舍去。
过了两、三天，当他又对比库生活不满时，他就又到那棵树下，同样又谴责自己，并且回想过去卑下的生活 之后，才再度回精舍。这样的情形发生好几次，每次其他的比库问他去那里，他都回答说，他去找他的老师 (注)。也因为集中心念，观想以前破旧的衣服，所以他确实清楚五蕴的实相，而证得阿罗汉果。证果之后，他就不再前往那棵树下去。其他比库发觉他不再前去那棵树时，就问他：「你为什么不再去找你的老师呢？」
他回答他们：「我以前去找老师，是因为有需要。但现在，已经不需要了。」
这些比库听完他的回答后，就去请教佛陀：「世尊！卑卢提卡是否真的已经证得阿罗汉果？」
「比库们！卑卢提卡比库以前虽然和他的老师有所连系，但现在已经完全没有任何连系了。因为他善于自我调适，分别正确与错误的因，同时，明察诸法实相，他已经是阿罗汉了，所以就不再执着于过去的老师了。」佛陀如是向他们解释。
注：此处的老师指的是卑卢提卡的旧衣服和乞讨的钵，它们使他具有深刻的羞耻感，因此使他努力修行，所以可称之为他的老师。
The Story of Thera Pilotikatissa 10-143 & 144
Once, Thera Ananda saw a shabbily dressed youth going round begging for food; he felt pity for the youth and made him a samanera. The young samanera left his old clothes and his begging plate on the fork of a tree. When he became a bhikkhu he was known as Pilotikatissa. As a bhikkhu, he did not have to worry about food and clothing as he was in affluent circumstances. Yet, sometimes he did not feel happy in his life as a bhikkhu and thought of going back to the life of a lay man. Whenever he had this feeling, he would go back to that tree where he had left his old clothes and his plate. There, at the foot of the tree, he would put this question to himself, "Oh shameless one! Do you want to leave the place where you are fed well and dressed well? Do you still want to put on these shabby clothes and go begging again with this old plate in your hand?" Thus, he would rebuke himself, and after calming down, he would go back to the monastery.
After two or three days, again, he felt like leaving the monastic life of a bhikkhu, and again, he went to the tree where he kept his old clothes and his plate. After asking himself the same old question and having been reminded of the wretchedness of his old life, he returned to the monastery. This was repeated many times. When other bhikkhus asked him why he often went to the tree where he kept his old clothes and his plate, he told them that he went to see his teacher.* Thus keeping his mind on his old clothes as the subject of meditation, he came to realize the true nature of the aggregates of the khandhas (i.e., anicca, dukkha, anatta), and eventually he became an arahat. Then, he stopped going to the tree. Other bhikkhus noticing that Pilotikatissa had stopped going to the tree where he kept his old clothes and his plate asked him, "Why don't you go to your teacher any more?" To them, he answered, "When I had the need, I had to go to him; but there is no need for me to go to him now." When the bhikkhus heard his reply, they took him to see the Buddha. When they came to his presence they said, "Venerable Sir! This bhikkhu claims that he has attained arahatship; he must be telling lies." But the Buddha refuted them, and said, "Bhikkhus! Pilotikatissa is not telling lies, he speaks the truth. Though he had relationship with his teacher previously, now he has no relationship whatsoever with his teacher. Thera Pilotikatissa has instructed himself to differentiate right and wrong causes and to discern the true nature of things. He has now become an arahat, and so there is no further connection between him and his teacher."
*teacher: here refers to Pilotika's old clothes and his begging plate; they are like a teacher to him because they imbued him with a deep sense of shame and put him on the right track.
(偈145)
治水者导水，矢工调弓箭，
木匠绳其木，善行者御身。
Irrigators lead the waters. Fletchers bend the shafts. Carpenters bend the wood. the good control themselves.
# 含义 Meaning
灌溉的人引导水, 制作弓箭的人矫直弓箭, 木匠弯曲木材, 德行具足的人调御自己。
Farmer** channel the water; fletchers straighten the arrows; carpenters work the timber; the wise tame themselves.
* 故事集 Story
殊卡沙马内拉 10-145
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
殊卡沙马内拉年纪很小的时候就接受舍利弗尊者的剃度而出家为沙马内拉。有一天，他随从舍利弗尊者外出化缘。路上，他看见几位农夫正在引水灌溉，几位制作弓箭的人正在矫直弓箭，另外有些木匠则正在制作车轮。
他请教舍利弗尊者，是否这些没有生命的东西(水)都可以任意由人引导或制作成想要的形式(箭和车轮)？
舍利弗回答说，只要具备足够的技术，当然可以。
殊卡心想，既然没有生命的东西都可以加以调御，那么毫无理由说具有心识的人无法调御内心，修习清净和止观。
他当下向舍利弗请求回精舍自己的房间去禅修。诸天神也护持他，使精舍保持安静。当天他就证得阿罗汉果。
佛陀因此向比库们说：「一个人精进修行时，天神都会来护持。我也阻止舍利弗进入殊卡的房间，使他免于受到干扰。当他看见农夫引水灌溉，弓箭师矫直弓，木匠制作车轮时，就调御自己的内心，此刻他已经是阿罗汉了。」
The Story of Samanera* Sukha 10-145
# Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
Sukha was made a samanera at the age of seven years by Thera Sariputta. On the eighth day after being made a samanera he followed Thera Sariputta on his alms-round. While doing the round they came across some farmers irrigating their fields, some fletchers straightening their arrows and some carpenters making things like cart-wheels, etc. Seeing these, he asked Thera Sariputta whether these inanimate things could be guided to where one wished or be made into things one wished to make, and the thera answered him in the affirmative. The young samanera then pondered that if that were so, there could be no reason why a person could not tame his mind and practise Tranquillity and Insight Meditation.
So, he asked permission from the thera to return to the monastery. There, he shut himself up in his room and practised meditation in solitude, Sakka and the devas also helped him in his practice by keeping the monastery very quiet. That same day, the eighth day after his becoming a samanera, Sukha attained arahatship. In connection with this, the Buddha said to the congregation of bhikkhus, "When a person earnestly practises the Dhamma, even Sakka and the devas give protection and help. I myself have kept Sariputta at the entrance so that Sukha should not be disturbed. The samanera, having seen the farmers irrigating their fields, the fletchers straightening their arrows and the carpenters making cart-wheels and other things, trains his mind and practises the Dhamma. Thus, he has now become an arahat."
* This story is the same as that of Samanera Pandita (Verse 80)
** Farmers: lit., makers of irrigation canals
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