(偈290)
若舍弃小乐，而得大安乐，
智者舍小乐，而思求大乐。
If by giving up a lesser happiness, one may see a greater one, let the wise man give up the lesser happiness in consideration of the greater happiness.
# 含义 Meaning
如果舍弃小小乐, 可以获得更大的乐, 那么智者应舍弃小小乐, 追求至善的乐。
If by giving up small pleasures great happiness is to be found, the wise should give up small pleasures seeing (the prospect of) great happiness.
* 故事集 Story
《宝经》的威力 21-290
毗舍離有一年发生严重干旱，更造成饥荒，所有的农作物几乎完全没有收成，很多人饿死，流行性传染病也爆发了。城里的人无法处理死人的尸首，所以尸臭满城，也引来很多邪恶的精灵。
城里的人，无限哀伤，便想办法向四方求援，但最后决定寻求佛陀的协助。所以由離车国摩诃利王子率领的代表团就向宾比萨拉王进言，请国王邀请佛陀到毗舍離城来帮忙解决他们的困境和哀愁，但国王叫他们亲自前去邀请佛陀。佛陀知道此去可以造福众人，也就同意前往。
佛陀和众多比库抵达毗舍離城的时候，天空突然下起倾盆大雨，把城里冲洗清净。佛陀被安排住进一座特别准备的客房，这时候，沙咖天帝率领诸天神前来向佛陀礼敬，众多邪恶的精灵因而逃离。当天晚上，佛陀开讲《宝经》，并要阿难达绕城复诵该经文。阿难达依照佛陀的指示去做，由于该经具有保护的力量，很多生病的人都康复了。佛陀一连七天都讲相同的经文,第七天结束的时候毗舍離城一切恢复正常。大雨也把城里所有的污秽物清洗干净。離车王子们和毗舍離城的百姓从此快活过日子，不再郁闷，他们也非常感激佛陀的帮忙。
The Story of the Buddha's Former Deeds 21-290
Once, a famine broke out in Vesali. It began with a serious drought. Because of drought, there was almost a total failure of crops and many people died of starvation. This was followed by an epidemic of diseases and as people could hardly cope with the disposal of the corpses there was a lot of stench in the air. This stench attracted the ogres. The people of Vesali were facing the dangers of destruction by famine, disease and also by the ogres. In their grief and sorrow they tried to look for a refuge. They thought of going for help from various sources but finally, they decided to invite the Buddha. So a mission headed by Mahali, the Licchavi prince, and the son of the chief brahmin were sent to King Bimbisara to request the Buddha to pay a visit to Vesali and help them in their distress. The Buddha knew that this visit would be of much benefit to many people, so he consented to go to Vesali.
Accordingly, King Bimbisara repaired the road between Rajagaha and the bank of the river Ganga. He also made other preparations and set up special resting-places at an interval of every yojana. When everything was ready, the Buddha set out for Vesali with five hundred bhikkhus. King Bimbisara also accompanied the Buddha. On the fifth day they came to the bank of the river Ganga and King Bimbisara sent word to the Licchavi princes. On the other side of the river, the Licchavi princes had repaired the road between the river and Vesali and had set up resting places as had been done by King Bimbisara on his side of the river. The Buddha went to Vesali with Licchavi princes but King Bimbisara stayed behind.
As soon as the Buddha reached the other bank of the river heavy rains fell in torrents, thus cleansing up Vesali. The Buddha was put up in the rest-house which was specially prepared for him in the central part of the city. Sakka, king of the devas, came with his followers to pay obeisance to the Buddha, and the ogres fled. That same evening the Buddha delivered the Ratana Sutta and asked the Venerable Ananda to go round between the threefold walls of the city with the Licchavi princes and recite it. The Venerable Ananda did as he was told. As the protective verses (parittas) were being recited, many of those who were sick recovered and followed the Venerable Ananda to the presence of the Buddha. The Buddha delivered the same Sutta and repeated it for seven days. At the end of the seven days, everything was back to normal in Vesali. The Licchavi princes and the people of Vesali were very much relieved and were overjoyed. They were also very grateful to the Buddha. They paid obeisance to the Buddha and made offerings to him on a grand and lavish scale. They also accompanied the Buddha on his return journey until they came to the bank of the Ganga at the end of three days.
On arrival at the river bank, King Bimbisara was waiting for the Buddha; so also were the devas and the brahmas and the king of the Nagas with their respective entourage. All of them paid obeisance and made offerings to the Buddha. The devas and the brahmas paid homage with umbrellas, flowers, etc., and sang in praise of the Buddha. The Nagas had come with barges made of gold, silver and rubies to invite the Buddha to the realm of the Nagas; they had also strewn the surface of the water with five hundred kinds of lotuses. This was one of the three occasions in the life of the Buddha when human beings, devas and brahmas came together to pay homage to the Buddha. The first occasion was when the Buddha manifested his power and glory by the miracle of the pairs, emitting rays of light and sprays of water; and the second was on his return from the Tavatimsa deva world after expounding the Abhidhamma.
The Buddha, wishing to honour the Nagas, then paid a visit to the realm of the Nagas accompanied by the bhikkhus. The Buddha and his entourage went in the five hundred barges brought by the Nagas. After his visit to the realm of the Nagas, the Buddha returned to Rajagaha accompanied by King Bimbisara. They arrived at Rajagaha on the fifth day. Two days after their arrival at Rajagaha, while the bhikkhus were talking about the amazing grandeur and glory of the trip to and from Vesali, the Buddha arrived on the scene. On learning the subject of their talk, the Buddha said to them, "Bhikkhus, that I have been revered so much by brahmas, devas and human beings alike and that they have made offerings on such a grand and lavish scale to me on this occasion is not due to the power I now possess; it is simply because I had done some small meritorious deeds in one of my previous existences that I now enjoy such great benefits". Then the Buddha related the story of one of his past existences, when he was a brahmin by the name of Sankha.
Once there was a brahmin named Sankha who lived in the city of Taxila. He had a son named Susima. When Susima was sixteen years old, he was sent by his father to another brahmin to study astrology. His teacher taught him all that should be learnt, but Susima was not fully satisfied. So, his teacher directed him to approach the paccekabuddhas who were then staying in Isipatana. Susima went to Isipatana, but the paccekabuddhas told him that he must first become a bhikkhu. Thus, he became a bhikkhu, and was instructed how to conduct himself as a bhikkhu. Susima diligently practised meditation and he soon comprehended the Four Noble Truths, acquired Bodhi nana, and became a paccekabuddha himself. But as a result of his previous kamma Susima did not live long; he realized parinibbana soon afterwards.
Sankha, the father of Susima, came in search of his son, but when he arrived he only found the stupa where the relics of his son were enshrined. The brahmin felt very much distressed at the loss of his son. He proceeded to clean up the precincts of the stupa, by clearing away grass and weeds; then he covered up the ground with sand and sprinkled it with water. Next, he went into the nearby woods for some wild flowers and stuck them on the wet ground. In that way, he offered his services and paid respect to the paccekabuddha who was once his son. It was because of that good deed done in that previous existence of his that the Buddha gained such benefits, that he was showered with such lavish offerings, that he was shown such deep reverence and great devotion on that particular occasion.
(偈291)
若为自安乐，致使他痛苦，
彼为怨瞋缠，不得解脱瞋。
He who wishes his own happiness by causing pain to others is not released from hatred, being himself entangled in the tangles of hatred.
# 含义 Meaning
为了追求自己的快乐而使他人痛苦的人, 将为瞋恚所束缚而无法解脱。
He who seeks his own happiness by inflicting pain on others, being entangled by bonds of enmity, cannot be free from enmity.
* 故事集 Story
唯有爱可以止息恨意 21-291
沙瓦提城中有一位妇人养了一只母鸡。每次母鸡下蛋时，这妇人就打破鸡蛋，惹得母鸡非常生气，也因此，下一世时这只母鸡往生成猫，妇人往生成母鸡，更凑巧的是，两人往生在同一栋屋子里。猫于是吃光母鸡生下来的蛋。再下一世时，母鸡变成豹，猫变成鹿，豹咬死鹿和它的子女。两人之间累世的仇恨不断地上演。佛陀在世时，他们又变成一位妇女和一只恶魔。
有一次，这妇女，她的丈夫和幼小的儿子一齐从娘家返回他们靠近沙瓦提城的家时，在路旁的池塘边休息，妇人的丈夫跳进池塘洗澡。这时候，她认出有个人是恶魔的化身，而且就是自己累世以来的世仇。她赶紧带着孩子，急忙逃往佛陀正在讲经说法的经舍，把孩子放在佛陀的脚下。这恶魔因此无法进入。佛陀叫恶魔进来，并且告诫她们两人：「今天，妳们两人如果没有来到我这里，妳们累世以来的仇恨就永无止尽。仇恨无法平息仇恨，只有慈悲才能止息仇恨。」仔细思量佛陀的教诲后，两人明白仇恨确实一无是处，并承认彼此的愚痴，便决定止息累世以来无意义的仇恨。
The Story of the Woman Who Ate up the Eggs of a Hen 21-291
Once, there lived a woman in a village near Savatthi. She had a hen in her house; every time the hen laid an egg she would eat it up. The hen was very much hurt and angry and made a vow to have vengeance on the woman and made a wish that it should be reborn as some being that would be in a position to kill the offspring of that woman. The hen's wish was fulfilled as it was reborn as a cat and the woman was reborn as a hen in the same house. The cat ate up the eggs of the hen. In their next existence the hen became a leopard and the cat became a deer. The leopard ate up the deer as well as its offspring. Thus, the feud continued for five hundred existences of the two beings. At the time of the Buddha one of them was born as a woman and the other an ogress.
On one occasion, the woman was returning from the house of her parents to her own house near Savatthi. Her husband and her young son were also with her. While they were resting near a pond at the roadside, her husband went to have a bath in the pond. At that moment the woman saw the ogress and recognized her as her old enemy. Taking her child she fled from the ogress straight to the Jetavana monastery where the Buddha was expounding the Dhamma and put her child at the feet of the Buddha. The ogress who was in hot pursuit of the woman also came to the door of the monastery, but the guardian spirit of the gate did not permit her to enter. The Buddha, seeing her, sent the Venerable Ananda to bring the ogress to his presence. When the ogress arrived, the Buddha reprimanded both the woman and the ogress for the long chain of feud between them. He also added, "If you two had not come to me today, your feud would have continued endlessly. Enmity cannot be appeased by enmity; it can only be appeased by loving-kindness."
Then the Buddha spoke the above verse, at the end of the discourse the ogress took refuge in the three Gems, viz., the Buddha, the Dhamma and the Samgha, and the woman attained Sotapatti Fruition.
(偈292)
我慢放逸者，应作而不作，
不应作却作，烦恼徒增长。
What should have been done is not done, what should not have been done is done. Defilements multiply in the conceited and heedless.
# 含义 Meaning
傲慢而且放逸的人应该作的事都不作, 不应该作的事却都作了, 烦恼因此增长。
In those who leave undone what should indeed be done but do what should not be done, who are conceited and unmindful, moral intoxicants increase.
(偈293)
精勤观修身，不作不应作，
应作者常作，烦恼随观尽。
Those who diligently practise mindfulness of the body, who avoid what should not be done, and always do what should be done, the defilements of those who are mindful and clearly comprehending come to an end.
# 含义 Meaning
精进修习观身是苦的人, 不作不应该作的事, 应该作的事则不间断, 如此观照的人, 烦恼减少。
In those who always make a good effort in meditating on the body, who do not do what should not be done but always do what should be done, who are also mindful and endowed with clear comprehension, moral intoxicants come to an end.
* 故事集 Story
装饰拖鞋的比库们 21-293
有一群住在跋提的比库只对制作、穿着装饰过的拖鞋有兴趣，而疏忽修行。有人向佛陀报告这件事，佛陀告诫这群任性的比库：「比库们！你们加入僧团是为了要究竟解脱。但你们却只知道制造并穿着有装饰的拖鞋！」听完佛陀的劝诫后，这群比库痛改前非，精进地寻求解脱之道。
(注: 应该作的事) 1. 持戒、修习禅定等。2. 装饰雨具、拖鞋、钵等。
The Story of the Baddiya Bhikkhus 21-293
Once, some bhikkhus who were staying in Baddiya made some ornate slippers out of some kinds of reeds and grasses. When the Buddha was told about this he said, "Bhikkhus, you have entered the Buddhist Order for the sake of attaining Arahatta Phala. Yet, you are now striving hard only in making slippers and decorating them."
Then the Buddha spoke the above verse, at the end of the discourse, those bhikkhus attained arahatship.
(偈294)
杀母与杀父，杀武士二王，
灭王国财相，无忧婆罗门。
（注: 母-渴爱；父-我慢: 二王-断见与常见: 王国-十二处；财相-贪执；无忧婆罗门-阿罗汉.) Having slain mother*1 and father*2 and two warrior kings*3, and having destroyed a country*4 together with its chancellor*5, a Saint goes ungrieving*6.
# 含义 Meaning
阿罗汉杀母（欲爱）父（傲慢）, 害刹帝利族二王（断见与常见）, 破王国（十二处）及其官员（执着）, 而不后悔。
Having killed mother (i.e., Craving), father (i.e., Conceit), and the two kings (i.e., Eternity-belief and Annihilation-belief), and having destroyed the kingdom (i.e., the sense bases and sense objects) together with its revenue officer (i.e., attachment), the brahmana (i.e., the arahat) goes free from dukkha.
(偈295)
杀母与杀父，杀梵族二王，
灭险道五虎，无忧婆罗门。
（注： 母-渴爱；父-我慢；二王-断见与常见；五虎-五盖：贪、瞋、痴、昏沈睡眠、掉悔；无忧婆罗门-阿罗汉。）
Having slain mother and father and two brahmin kings, and having destroyed the perilous path*7, a Saint goes ungrieving.
(*7-The five hindrances.)
(*7-The five hindrances.)
# 含义 Meaning
婆罗门（阿罗汉）母（爱欲）杀父（傲慢）, 害婆罗门族二王（断见和常见）, 扫除老虎当道的危险道路（五盖）, 而不后悔。
Having killed mother, father, the two brahmin kings and having destroyed the hindrances of which the fifth (i.e., doubt) is like a tiger-infested journey, the brahmana (i.e., the arahat) goes free from dukkha.
* 故事集 Story
杀害父母的比库 21-295
有一次，远地的一群比库来揭达林给孤独园向佛陀顶礼问讯，拉枯塔卡跋提比库正巧从不远处的地方经过，佛陀便指着他向这群比库说：“比库们！看那比库！他杀死自己的“父母”，而且一丝悔恨之心也没有！“这群比库对佛陀的话十分困惑，因为他们知道拉枯塔卡跋提比库并没有杀害父母，所以恳求佛陀加以解释。佛陀因此向他们进一步解释其中的涵意。其实这是譬喻，意思是说，阿罗汉去除贪爱、贡高、邪见，和对六根与六尘的执着。所谓的“父母”，分别指的是贪爱和贡高，常见和断灭见就是两位国王的譬喻，执着就是收取所得税的税务官，而六根与六尘就是王国。
The Story of Thera Bhaddiya, the Short One 21-295
On one occasion, some bhikkhus came to visit and pay homage to the Buddha at the Jetavana monastery. While they were with the Buddha, Lakundaka Bhaddiya happened to pass by not far from them. The Buddha called their attention to the short thera and said to them, "Bhikkhus, look at that thera. He has killed both his father and his mother, and having killed his parents he goes about without any dukkha." The bhikkhus could not understand the statement made by the Buddha. So, they entreated the Buddha to make it clear to them and the Buddha explained the meaning to them.
In the above statement, the Buddha was referring to an arahat, who had eradicated craving, conceit, wrong beliefs, and attachment to sense bases and sense objects. The Buddha had made the statement by means of metaphors. Thus, the terms 'mother' and 'father' are used to indicate craving and conceit respectively. The Eternity-belief (Sassataditthi) and Annihilation-belief (Ucchedaditthi) are likened to two kings, attachment is likened to a revenue officer and the sense bases and sense objects (the ajjhatta and bahiddha ayatanas) are likened to a kingdom.
Then the Buddha spoke the above verse, at the end of the discourse the visiting bhikkhus attained arahatship.
(偈296)
乔达摩门徒，意常善醒觉，
不分日与夜，念佛陀功德。
（注： 乔达摩-Gotama，佛俗家名）
Well awake the disciples of Gotama ever arise — they who by day and night always contemplate the Buddha.
# 含义 Meaning
乔达摩的弟子, 时刻保持醒觉, 日夜不分, 常忆念佛宝。
Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the qualities of the Buddha.
(偈297)
乔达摩门徒，意常善醒觉，
不分日与夜，念达摩功德。
（注： 达摩-法）
Well awake the disciples of Gotama ever arise — they who by day and night always contemplate the Dhamma.
# 含义 Meaning
乔达摩的弟子, 时刻保持醒觉, 日夜不分, 常忆念法宝。
Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the qualities of the Dhamma.
(偈298)
乔达摩门徒，意常善醒觉，
不分日与夜，念僧伽功德。
Well awake the disciples of Gotama ever arise — they who by day and night always contemplate the Sangha.
# 含义 Meaning
乔达摩的弟子, 时刻保持醒觉, 日夜不分, 常忆念僧宝。
Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the qualities of the Samgha.
(偈299)
乔达摩门徒，意常善醒觉，
不分日与夜，修观身念处。
Well awake the disciples of Gotama ever arise — they who by day and night always contemplate the body.
# 含义 Meaning
乔达摩的弟子, 时刻保持醒觉, 日夜不分, 常观身不净。
Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the component parts of the body.
(偈300)
乔达摩门徒，意常善醒觉，
不分日与夜，乐修不伤害。
Well awake the disciples of Gotama ever arise — they who by day and night delight in harmlessness.
# 含义 Meaning
乔达摩的弟子, 时刻保持醒觉, 日夜不分, 常乐不杀生。
Fully alert and ever vigilant are Gotama Buddha's disciples, whose mind by day and by night always takes delight in being compassionate (lit., harmless).
(偈301)
乔达摩门徒，意常善醒觉，
不分日与夜，乐修定观禅。
Well awake the disciples of Gotama ever arise — they who by day and night delight in meditation.
# 含义 Meaning
乔达摩的弟子, 时刻保持醒觉, 日夜不分, 常喜乐禅修。
Fully alert and ever vigilant are Gotama Buddha's disciples, whose mind by day and by night always takes delight in the cultivation (of good-will towards all).
* 故事集 Story
男孩和众多的精灵 21-296 to 301
有一天王舍城里的一位砍柴工人和他的儿子上山去砍柴。傍晚要回家的半路上，他们在靠近墓园的地方进食，也把两只公牛的軛解下来，让它们去吃草。但这两只牛却在他们不注意的情况下走失了，砍柴工人发现牛不见了，就去找牛，而叫儿子留下来看顾木柴。这砍柴工人最后在城里找到牛，但天色已晚，城门都关上了。他的儿子只好一个人在牛车下过夜。
砍柴工人的儿子虽然年纪还小，但心中经常系念佛陀的殊胜。那天晚上，两个恶魔企图吓唬、伤害他。当其中一位恶魔拉他的腿时，他大声喊：“南无佛！”恶魔听到这男孩的叫声时，受到惊吓，反而觉得应照顾这男孩。其中之一的恶魔留下来保护男孩，使他免于任何危险，另一恶魔则到宾比萨拉王的宫里去偷取食物，并且留下文字，叙说他拿走王宫的食盘和其用途，这些文字只有宾比萨拉王才能看见。两位恶魔就喂养这男孩，一如他们的孩子般。
第二天清晨，国王的仆人发现王宫的盘子不见了，就四处去找，但全找不着。最后，他们发现盘子在男孩身上，认为这男孩是小偷，而把他带到国王面前。但当国王看见盘子上的文字时，就询问男孩。男孩回答说当夜曾被父母喂食，吃饱后，他心满意足的入睡了，毫无恐惧之心，除此以外，他一概不知。国王就请男孩的父母来询问，之后，国王携带他们一齐去见佛陀。
国王问佛陀：“是不是只有系念佛陀的殊胜才可以保护人，免于恶魔的迫害和危险？或者，系念佛法的殊胜也同样有效？”佛陀说：“国王啊！系念佛陀不是唯一可以保护人，免于恶魔和危险的方法，对六根中任何一根具足正念，都是护持一个人，免除恶魔迫害和危险的好方法。”
The Story of a Wood-Cutter's Son 21-296 to 301
Once in Rajagaha, a wood-cutter went into the woods with his son to cut some firewood. On their return home in the evening, they stopped near a cemetery to have their meal. They also took off the yoke from the two oxen to enable them to graze nearby; but the two oxen went away without being noticed by them. As soon as they discovered that the oxen were missing, the wood-cutter went to look for them, leaving his son with the cart of firewood. The father entered the town, looking for his oxen. When he returned to his son it was getting late and the city-gate was closed. Therefore, the young boy had to spend the night alone underneath his cart.
The wood-cutter's son, though young, was always mindful and was in the habit of contemplating the unique qualities of the Buddha. That night two ogres came to frighten him and to harm him. When one of the ogres pulled at the leg of the boy, he cried out, "I pay homage to the Buddha (Namo Buddhassa)". Hearing those words from the boy, the ogres got frightened and also felt that they must look after the boy. So, one of them remained near the boy, guarding him from all danger; the other went to the king's palace and brought the food-tray of King Bimbisara. The two ogres then fed the boy as if he were their own son. At the palace, the ogre left a written message concerning the royal food-tray; and this message was visible only to the king.
In the morning, the king's men discovered that the royal food-tray was missing and they were very upset and very much frightened. The king found the message left by the ogre and directed his men where to look for it. The king's men found the royal food-tray among the firewood in the cart. They also found the boy who was still sleeping underneath the cart. When questioned, the boy answered that his parents came to feed him in the night and that he went to sleep contentedly and without fear after taking his food. The boy knew only that much and nothing more. The king sent for the parents of the boy, and took the boy and his parents to the Buddha. The king, by that time, had heard that the boy was always mindful of the unique qualities of the Buddha and also that he had cried out "Namo Buddhassa", when the ogre pulled at his leg in the night.
The king asked the Buddha, "Is mindfulness of the unique qualities of the Buddha, the only dhamma that gives one protection against evil and danger, or is mindfulness of the unique qualities of the Dhamma equally potent and powerful?" To him the Buddha replied, "O king, my disciple! There are six things, mindfulness of which is a good protection against evil and danger."
Then the Buddha spoke the above verse, at the end of the discourse the boy and his parents attained Sotapatti Fruition. Later they joined the Order and eventually they became arahats.
(偈302)
出家修行苦，心乐出家难。
在家生活苦，不和共住苦。
生死轮回苦，不轮回无苦。
Renunciation is difficult, it is difficult to delight therein. Difficult and painful is household life. Painful is association with those who are incompatible. Ill befalls a wayfarer (in saṃsāra). Therefore be not a wayfarer, be not a pursuer of ill.
# 含义 Meaning
出家修行的生活艰苦, 在家的生活痛苦, 与不同心性的人共住痛苦, 生死轮回苦, 所以不要在轮回了! 不要一再受苦!
It is hard to become a bhikkhu; it is hard to be happy in the practice of a bhikkhu. The hard life of a householder is painful; to live with those of a different temperament is painful. A traveller in samsara is continually subject to dukkha; therefore, do not be a traveller in samsara; do not be the one to be subject to dukkha again and again.
* 故事集 Story
生命中没有究竟的满足 21-302
十月和十一月的月圆之夜，毗舍離城灯火通明，城里的人大肆庆祝众星云集的节庆，祈求众星不要降下灾殃，他们高歌、狂舞，尽情享乐。这时候，有一位比库站在精舍远眺望城里的一切。他感到一阵落寞，对自己的出家生活不满，而喃喃自语道：“再没有任何人的日子比我更糟糕了！”就在这刹那间，林子的守护灵现身在他面前，告诉他：“地狱众生羡慕天神的命运，同理，城里的人羡慕生活在林子里的人（指修行的人）。”这比库明白这道理后，后悔曾经如此看轻比库的命运。
第二天一大早，他去向佛陀顶礼问讯，佛陀忠告他努力观想世间的无常变化。佛陀也告诫他，一切众生皆苦。
The Story of the Bhikkhu from the Country of the Vajjis 21-302
On the night of the full moon day of Kattika, the people of Vesali celebrated the festival of the constellations (Nakkhatta) on a grand scale. The whole city was lit up, and there was much merry-making with singing, dancing, etc. As he looked towards the city, standing alone in the monastery, the bhikkhu felt lonely and dissatisfied with his lot. Softly, he murmured to himself, "There can be no one whose lot is worse than mine". At that instant, the spirit guarding the woods appeared to him, and said, "those beings in niraya envy the lot of the beings in the deva world; so also, people envy the lot of those who live alone in the woods." Hearing those words, the bhikkhu realized the truth of those words and he regretted that he had thought so little of the lot of a bhikkhu.
Early in the morning the next day, the bhikkhu went to the Buddha and reported the matter to him. In reply, the Buddha told him about the hardships in the life of all beings.
Then the Buddha spoke the above verse, at the end of the discourse the bhikkhu attained arahatship.
(偈303)
正信具足戒，有声誉财富，
无论至何处，随处受人敬。
（注： 财富-信、戒、惭、愧、闻法、舍、慧七财。）
He who is full of confidence and virtue, possessed of fame and wealth, he is honoured everywhere, in whatever land he sojourns.
# 含义 Meaning
正信, 持戒的人, 有声誉和财富的人, 到处受人尊敬。
He who is full of faith and virtue, who also possesses fame and fortune, is held in reverence wherever he goes.
* 故事集 Story
有德行的人不虞匮乏 21-303
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
质多罗听完沙利子尊者的说法后，证得三果。有一天，他满载一车子的食物和其它要供养佛陀和众多比库的东西，出发前往沙瓦提城。正当他向佛陀顶礼问讯时，鲜花恰如天雨般，奇迹似的遍洒在他身上。他停留在精舍的好几天里，一直供养佛陀和比库们。而天神总是装满他的食物和供养品，是他不虞匮乏。
就在他回去的前一天晚上，他把所有的东西都供养给僧团，但天神又用很多非常有价值的东西装满他已空的车乘。阿难达看见这段日子里质多罗的供养品不断为天神补充，就问佛陀：“世尊！是不是因为质多罗前来供养您，所以才能拥有这些无价的东西，如果他供养其他人，也会有这些礼物吗？”
“阿难达！质多罗信仰坚定，又慷慨布施，无论他到何处，都会获得财富和荣耀。”
（注）指信，戒，惭，愧，闻，施，慧等七圣财。
The Story of Citta, the Householder 21-303
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
Citta, after hearing the Dhamma expounded by the Venerable Sariputta, attained Anagami Magga and Phala. One day, Citta loaded five hundred carts with food and other offerings for the Buddha and his disciples, and left for Savatthi, accompanied by three thousand followers. They travelled at the rate of one yojana a day and reached Savatthi at the end of a month. Then Citta went ahead with five hundred of his companions to the Jetavana monastery. While he was paying obeisance to the Buddha, masses of flowers dropped miraculously from above like showers of rain. Citta stayed at the monastery for one whole month, offering alms-food to the Buddha and the bhikkhus and also feeding his own party of three thousand. All this time, the devas were replenishing his stock of food and other offerings.
On the eve of his return journey, Citta put all the things he had brought with him in the rooms of the monastery as offerings to the Buddha. The devas then filled up the empty carts with various items of priceless things. The Venerable Ananda, seeing how Citta's riches were being replenished, asked the Buddha, "Venerable Sir! is it only when Citta approached you that he is blessed with all these riches? Is he similarly blessed when he goes somewhere else?" To him the Buddha replied, "Ananda, this disciple is fully endowed with faith and generosity; he is also virtuous and his reputation spreads far and wide. Such a one is sure to be revered and showered with riches wherever he goes."。
(偈304)
善德如雪山，虽远而高显，
恶者近不见，如黑夜放箭。
Even from afar like the Himalaya mountain the good reveal themselves. The wicked, though near, are invisible like arrows shot by night.
# 含义 Meaning
善良的人如喜马拉雅山, 即使身在远方, 但声誉到处传播; 邪恶的人如夜晚射箭, 虽然近在咫尺, 别人却视若不见。
Like the Himalayas, the good are visible even from afar; like arrows shot in the night, the wicked are not seen even though they may be near.
* 故事集 Story
空间距离不是问题 21-304
给孤独长者和郁瞿娄年轻时，同在一位老师门下受教。郁瞿娄有位儿子，给孤独长者有一位女儿。当儿女成年后，郁瞿娄就向给孤独长者请求让这对小儿女成亲。结婚之后，给孤独长者的女儿脩摩迦提就住在夫家，但郁瞿娄一家人对佛法毫无好感。有时候，他们甚至邀请裸形外道到家中来，每次脩摩迦提的公公都会要求她一齐向这些裸形外道礼敬。但由于害羞和不习惯见裸形外道，她都加以拒绝。相反地，他告诉婆婆有关佛陀和他的殊胜。
她的婆婆听到脩摩迦提叙说种种佛陀的事后，急于想见佛陀，所以就允准她邀请佛陀前来家里，接受供养。她就开始准备食物和其它供养品，一切就绪后，她爬到楼上去，面向揭达林给孤独园，备妥鲜花，焚香，心中同时观想着佛陀的殊胜德行，然后说出自己的愿望：「世尊！我诚恳地邀请您和众多比库明日前来应供。愿佛陀知道我的邀请。」
这时候，给孤独长者在揭达林给孤独园请佛陀于第二天至他家接受供养，但佛陀回答说，他已经答应脩摩迦提，明日将接受她的供养。给孤独长者十分困惑地对佛陀说：「但，世尊！她并不住在沙瓦提城，而住在很遥远的地方！」
「不错，但善良的人虽然在遥远的地方，却像身边的人一样为人所察知！」佛陀如是回答。
第二天，佛陀和比库们到郁瞿娄的家去接受供养。郁瞿娄夫妇对佛陀的殊胜和庄严，十分感动，就向佛陀顶礼问讯。供养完后，佛陀为他们说法。从那天起，郁瞿娄一家人都成为佛陀坚定的信徒。
The Story of Culasubhadda 21-304
Anathapindika and Ugga, the rich man from Ugga, studied under the same teacher when they were both young. Ugga had a son while Anathapindika had a daughter. When their children came of age, Ugga asked for the consent of Anathapindika to the marriage of their two children. So the marriage took place, and Culasubhaddi, the daughter of Anathapindika, had to stay in the house of her parents-in-law. Ugga and his family were followers of non-Buddhist ascetics. Sometimes, they would invite those non-Buddhist ascetics to their house. On such occasions, her parents-in-law would ask Culasubhadda to pay respect to those naked ascetics, but she always refused to comply. Instead, she told her mother-in-law about the Buddha and his unique qualities.
The mother-in-law of Culasubhadda was very anxious to see the Buddha when she was told about him by her daughter-in-law. She even agreed to let Culasubhaddha invite the Buddha for alms-food to their house. So, Culasubhadda prepared food and collected other offerings for the Buddha and his disciples. She then went up to the upper part of the house and looking towards the Jetavana monastery, she made offerings of flowers and incense and contemplate the unique qualities and virtues of the Buddha. She then spoke out her wish, "Venerable Sir! May it please you to come with your disciples, to our house tomorrow. I, your devoted lay-disciple, most respectfully invite you. May this invitation of mine be made known to you by this symbol and gesture." Then she took eight fistfuls of jasmin and threw them up into the sky. The flowers floated through the air all the way to the Jetavana monastery and lay hanging from the ceiling of the congregation hall where the Buddha was expounding the Dhamma.
At the end of the discourse, Anathapindika, the father of Culasubhadda, approached the Buddha to invite him to have alms-food in his house the following day. But the Buddha replied that he had already accepted Culasubhadda's invitation for the next day.
Anathapindika was puzzled at the reply of the Buddha and said,"But, Venerable Sir! Culasubhadda does not live here in Savatthi; she lives in Ugga at a distance of one hundred and twenty yojanas from here." To him the Buddha said, "True, householder, but the good are clearly visible as if they are in one's very presence even though they may be living at a distance".
The next day, the Buddha came to the house of Ugga, the father-in-law of Culasubhadda. The Buddha was accompanied by five hundred bhikkhus on this trip; they all came through the air in decorated floats created by the order of Sakka, king of the devas. Seeing the Buddha in his splendour and glory, the parents-in-law of Culasubhadda were very much impressed and they paid homage to the Buddha. Then, for the next seven days, Ugga, and his family gave alms-food and made other offerings to the Buddha and his disciples.
(偈305)
独坐与独卧，经行而不倦，
彼独自调御，欣喜居林中。
He who sits alone, rests alone, walks alone, resolute, who in solitude controls himself, will find delight in the forest.
# 含义 Meaning
独自坐卧, 独自经行而不倦怠, 独自调御的人, 喜乐居于林中僻静处。
He who sits alone, lies down alone, walks1 alone, in diligent practice, and alone tames himself should find delight in living in the forest.
* 故事集 Story
独处比较好 21-305
伊卡非哈如尊者不喜欢与众多比库居止一处，他宁可一人独处。独处时，他不论行、住、坐、卧都努力修习正念现前。其他比库不了解他，就向佛陀报告这件事。佛陀不仅没告诫他，反而称赞他：「他做得对！比库独处是好事啊！」
The Story of the Thera Who Stayed Alone 21-305
While residing at the Jetavana monastery, the Buddha uttered Verse (305) of this book, with reference to a bhikkhu who stayed by himself. Because he usually stayed alone, he was known as Thera Ekavihari.
Thera Ekavihari did not mix much with other bhikkhus, but usually stayed by himself. All alone, he would sleep or lie down, or stand, or walk. Other bhikkhus thought ill of Ekavihari and told the Buddha about him. But the Buddha did not blame him; instead he said, "Yes, indeed, my son has done well; for, a bhikkhu should stay in solitude and seclusion".
