第二十六品. 婆罗门品 Holy One

(偈383)

勇于断欲流，离欲婆罗门，

知诸蕴灭尽，证悟无为法。

(注: 无为法-涅槃)

Strive and cut off the stream. O Saint, discard sense-desires. Having known the destruction of the conditioned, be a knower of the uncreated.

# 含义 Meaning

努力断除贪爱和欲望, 灭尽诸蕴(缘起法), 作一位证得究竟涅槃(非缘起法)的人吧！

O Brahmana, cut off the stream of craving with diligence, and abandon sense desires. O Brahmana, perceiving the cessation of the conditioned, be an arahat who realizes Nibbana, the Unconditioned.

* 故事集 Story 

比库不一定就是阿罗汉 26-383

沙瓦提城中有一位婆罗门对佛陀和比库们极端崇拜，经常邀请他们到家里去接受供养。每当佛陀和比库们抵达时，他就称呼比库们为阿罗汉，并诚挚地请他们进入房子。听见他如此称呼时，尚未证得阿罗汉果的比库感觉相当尴尬，从此，他们就避免去他家应供。

这位婆罗门发现这些比库回避到他家应供时，非常伤心难过，就向佛陀报告比库不受他供养的事。佛陀向这些比库询问事情的来龙去脉。比库们说，那位婆罗门以阿罗汉称呼他们。佛陀继续问他们，听到如此称呼时，他们有没有虚假的骄傲和不如法的喜悦？他们说没有。佛陀就说：

「比库们！这婆罗门如此尊称你们，是出于对阿罗汉的无限敬意。比库应该彻底去除贪爱之心，以证得阿罗汉果。」

The Story of a Brahmin Who Had Great Faith 26-383

Once, in Savatthi, there lived a brahmin who became extremely devoted to the Buddha and his Teaching, after hearing a discourse given by the Buddha. Every day, he invited the bhikkhus to his house for alms-food. When the bhikkhus arrived at his house, he addressed them as "arahats" and respectfully requested them to enter his house. When thus addressed, the puthujjana bhikkhus and the arahats felt embarrassed and they decided not to go to the brahmin's house the next day.

When the brahmin found that the bhikkhus did not come to his house again he felt unhappy. He went to the Buddha and told him about the bhikkhus not coming to his house. The Buddha sent for those bhikkhus and asked for explanation. The bhikkhus told the Buddha about the brahmin addressing all of them as arahats. The Buddha then asked them whether they felt any false pride and undue elation when they were thus addressed. The bhikkhus answered in the negative. To them the Buddha said, "Bhikkhus, if you don't feel any false pride and undue elation when addressed as arahats, you are not guilty of breaking any of the rules of discipline of the bhikkhus. The fact is that the brahmin addressed you so because he was extremely devoted to the arahats. So. my sons, you should strive hard to get rid of craving and attain arahatship."

(偈384)

依止观二法，清净达彼岸，

一切烦恼灭，彼为婆罗门。

(注: 彼岸-涅槃)

When in two states a Saint goes to the Farther Shore, then all the fetters of that “one who knows” pass away.

# 含义 Meaning

定慧具足的婆罗门, 到达彼岸而解脱一切系缚。

When the brahmana is well-established in the two dhammas (i.e., the practice of Tranquillity and Insight Meditation), then, in that knowing one, all fetters are destroyed.

* 故事集 Story 

清净与止观 26-384

## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)

有一次，一群比库到精舍向佛陀顶礼问讯，沙利子明白他们证得阿罗汉果的机缘已经成熟，就向佛陀请教：“何谓二法？”事实上，他的问题纯粹是为了这些比库而发问的。

佛陀说：“沙利子，清净和止观是维持生命安详和实相的二种法。”

(注) 彼岸即涅槃。

The Story of Thirty Bhikkhus 26-384

## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)

On one occasion, thirty bhikkhus came to pay homage to the Buddha. The Venerable Sariputta, seeing that time was ripe and proper for those bhikkhus to attain arahatship, approached the Buddha and asked a question, solely for the benefit of those bhikkhus. The question was this: "What are the two dhammas?" To this the Buddha replied, "Sariputta! Tranquillity and Insight Meditation are the two dhammas."

Then the Buddha spoke the above verse, at the end of the discourse all the thirty bhikkhus attained arahatship.

(偈385)

无此无彼岸，两岸亦皆无，

无苦无束缚，彼为婆罗门。

(注: 此-根；彼岸-六尘；两岸-内外六处。)

For whom there exists neither this shore nor the farther shore, nor both this shore and the farther shore, who is fearless and liberated — I call a Saint.

# 含义 Meaning

无此岸（六根）, 或彼岸（六尘）, 离苦而无系缚的人, 我称之为婆罗门。

Him I call a brahmana who has for him neither this shore (i.e., the sense-bases) nor the other shore (i.e., the sense objects), and who is undistressed and free from moral defilements *1.

* 故事集 Story 

何处是彼岸 26-385

魔波旬有一次伪装成一位男子，前去问佛陀：“尊者！你经常提“param”，究竟是什么意思？”

佛陀知道这男子实际上是魔波旬，就告诫他：“邪恶的魔波旬，“param”与你无关，它指的是“彼岸”，只有涤除所有烦恼的阿罗汉才能抵达“彼岸”。”

(注) 真正的阿罗汉不执着于“我”与“我所”，所以没有内外六处。

The Story of Mara 26-385

On one occasion, Mara came to the Buddha disguised as a man and asked him, "Venerable Sir, You often say the word 'param'. What is the meaning of that word?" The Buddha, knowing that it was Mara who was asking that question, chided him, "O wicked Mara! The words 'param' and 'aparam' have nothing to do with you. 'Param' which means 'the other shore' can be reached only by the arahats who are free from moral defilements."

*1. 'This shore' and 'the other shore' are used in the sense of the internal and the external ayatanas. The internal ayatanas are the sense bases, viz, the eye, the ear, the nose, the tongue, the body and the mind; the external ayatanas are the sense objects, viz., visible object, sound, odour, taste, touch and mind-object.

For a true Brahmana (i.e., arahat) there is neither 'this shore' nor 'the other shore' which means that the senses of the arahat are calmed, and his passions extinguished.

(偈386)

无垢离诸漏，林中独修定，

清净无烦忧，所作皆已办，

亲证最上果，彼为婆罗门。

Who is meditative, stainless and secluded, who has done his duty and is free from corruptions, who has attained the highest goal — I call a Saint.

# 含义 Meaning

修习止观, 安住僻静处, 远离尘垢, 该做的事已经做了（所作已办）, 没有诸般烦恼, 并且证得最高境界（涅槃）的人, 我称之为婆罗门。

Him I call a brahmana, who dwells in seclusion practising Tranquility and Insight Meditation and is free from taints (of moral defilements); who has performed his duties, and is free from moral intoxicants (asavas) and has reached the highest goal (arahatship).

* 故事集 Story 

谁才是真正的婆罗门？ 26-386

有一天，一位婆罗门心里想着：“笱达玛佛陀称呼他的弟子“婆罗门”，我是四种姓中的婆罗门，所以也该称呼为“婆罗门”！ ”有了这种想法，他就去找佛陀，请教这问题。佛陀回答他：“我不会因为一个人是四种姓中的婆罗门而称呼他“婆罗门”，我只称呼阿罗汉为“婆罗门”（注）。”

(注) 佛法主张圣果无法世袭，人必须自行努力修行，以获得圣果，一切众生都可能经由涤除所有的污垢和烦恼而成为圣者。

The Story of a Certain Brahmin 26-386

One day, a brahmin thought to himself, "Gotama Buddha calls his disciples 'brahmana'. I also am a brahmin by caste. Shouldn't I also be called a brahmana?" So thinking, he went to the Buddha and posed this question. To him the Buddha replied, "I do not call one a brahmana simply because of his caste; I only call him a brahmana, who has attained arahatship."

Then the Buddha spoke the above verse, at the end of the discourse the brahmin attained Sotapatti Fruition.

(偈387)

日光与月照，武士甲冑闪，

婆罗门定光，佛光日夜照。

The sun shines by day; the moon is radiant by night. Armoured shines the warrior king. Meditating the Saint shines. But all day and night the Buddha shines in glory.

# 含义 Meaning

太阳在白天光芒万丈, 月亮在夜晚明亮, (剎帝利)武士着武装时辉耀, 婆罗门在禅定时神采飞扬, 但佛陀则不分日夜, 光明普照。

By day shines the sun; by night shines the moon; in regalia shines the king; in meditation shines the arahat; but the Buddha in his glory shines at all times, by day and by night.

* 故事集 Story 

佛陀的荣耀 26-387

## 阿难达 = 阿难陀 (十大弟子 / 多闻第一) 

有一年七月的月圆日，巴谢那地王一身华丽的国王装扮，前来向佛陀问讯。当时，坐在大众边缘的卡努达伊尊者也正在深深的禅定中，全身透出一片金黄色的光晕。大众中的阿难达尊者发现天上的太阳正在下山，而月亮也正要出来，一时之间，太阳和月亮同时在天边放光芒。但当阿难达尊者转过身来注视佛陀时，察觉到来自佛陀身上的光辉，远比其它的光芒更耀眼。

阿难达当下惊呼道：「啊！世尊，你身上绽放出来的高贵光辉胜过国王、卡努达伊尊者、太阳和月亮所有的光彩。」

佛陀回答阿难：「诸佛日夜都绽放光辉，并且涵盖五种光彩 (注)。」 

(注) 佛陀以戒律超越放荡,善行超越恶行,慧超越无明,功德超越败德,正直胜邪逆。

The Story of Thera Ananda 26-387

## Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)

It was the full moon day of the seventh month (Assayuja) when King Pasenadi of Kosala came to visit the Buddha. The king was then resplendent in his full royal regalia. At that time, Thera Kaludayi was also present in the same room sitting at the edge of the congregation. He was in deep mental absorption (jhana), his body bright and golden. In the sky, the Venerable Ananda noticed that the sun was setting and the moon was just coming out, both the sun and the moon radiating rays of light.

The Venerable Ananda looked at the shining splendour of the king, of the thera, and of the sun and the moon. Finally, the Venerable Ananda looked at the Buddha and he suddenly perceived that the light that was then radiating from the Buddha far surpassed the light shining from the others. Seeing the Buddha in his glory and splendour, the Venerable Ananda immediately approached the Buddha and burst forth, "O Venerable Sir! The light that shines forth from your noble body far surpasses the light from the king, the light from the thera, the light from the sun and the light from the moon."

(偈388)

弃恶为梵志，寂静为沙门，

自除众秽行，是为出家人。

Because he has discarded evil, he is called a Saint; because he lives in peace, he is called a recluse; because he has given up stains, he is called one-gone-forth.

# 含义 Meaning

弃除恶业的人是婆罗门, 行为清淨的人是沙门, 弃除垢秽的人是出家人。

Because he has discarded evil he is called a 'brahmana'; because he lives calmly he is called a 'samana'; and because he gets rid of his impurities he is called a 'pabbajita'.

* 故事集 Story 

隐士并不一定就是比丘 26-388

舍卫城中有位婆罗门隐士。有一天，他突然想起，既然佛陀称呼弟子『沙门比丘』(Pabbajita) 。既然如此，那么他也是一位隐士，佛陀就应该称呼他为「沙门比丘」。他就去请教佛陀。

佛陀回答：「我不是因为一个人是隐士就称呼他『沙门比丘』，『沙门比丘』是彻底去除内心烦恼和不净的人。」

The Story of a Brahmin Recluse 26-388

Once there was a brahmin ascetic in Savatthi. One day, it occurred to him that the Buddha called his disciples pabbajita bhikkhus and since he also was a recluse, he should also be called a pabbajita. So he went to the Buddha and posed the question why he should not be called a pabbajita. The Buddha's answer to him was this: "Just because one is a recluse one does not automatically become a pabbajita; a pabbajita must have other qualifications also."

Then the Buddha spoke the above verse, at the end of the discourse the brahmin attained Sotapatti Fruition.

(偈389)

莫击婆罗门，婆罗门勿怒，

击彼者可耻，发怒更可耻。

One should not strike a Saint, nor should a Saint vent (his wrath) on one who has struck him. Shame on him who strikes a Saint! More shame on him who gives vent (to his wrath)!

# 含义 Meaning

不可殴打婆罗门, 婆罗门也不可對殴打他的人生气, 殴打婆罗门是可耻的, 婆罗门忿怒更羞耻。

One should not strike a brahmana; a brahmana should not get angry with his assailant; it is shameful to strike a brahmana; it is more shameful to get angry with one's assailant.

(偈390)

婆罗门制心，制止贪执心，

断除害他心，唯此能减苦。

To a Saint that (non-retaliation) is of no small advantage. When the mind is weaned from things dear, whenever the intent to harm ceases, then and then only doth sorrow subside.

# 含义 Meaning

婆罗门! 不报复有大法益, 只有在断除貪爱, 不再意图伤人的時候, 才能真正止息苦痛。

For a brahmana there is no benefit at all if he does not restrain from anger to which his mind is prone. Inasmuch as one desists from the intention to harm, to that extent dukkha ceases.

* 故事集 Story 

不可以殴打阿罗汉 26-389 & 390

## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)

很多人讚叹舍利弗尊者的耐心和宽弘大量。他的弟子也总是说：「我们的老师具有伟大的耐心和超凡宽弘大量。如果受到辱骂或殴打，他仍然保持原来的镇静和沉著， 不会发脾气。」

有一位婆罗门因为错误的知见，却宣称要激怒舍利弗尊者。有一天，他遇见舍利弗尊者在化缘，就用手打尊者的背。舍利弗尊者甚至不回头看究竟是谁打他， 只是若无其事地继续化缘。动手打人的婆罗门懊恼自己的鲁莽，就跪在舍利弗尊者的面前，承认自己的错误，并请舍利弗原谅。他说：「尊者，如果你宽恕我，请你发慈悲心， 到我家接受供养。」

傍晚时候，其他比丘向佛陀报告这件事。他们说，舍利弗这么做，会使得这婆罗门愈来愈放肆，将来甚至会殴打其他比丘。

佛陀告诉他们：「真正的婆罗门不会殴打真正的婆罗门，只有凡夫和普通的婆罗门会在愤怒或瞋恨的情况下殴打阿罗汉。」

The Story of Thera Sariputta 26-389 & 390

## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)

The Venerable Sariputta was often praised by many people for his patience and forbearance. His pupils usually said of him thus: "Our teacher is a man of great patience and extreme endurance. If he is abused or even beaten by others, he does not lose his temper but remains calm and composed." As this was often said of the Venerable Sariputta, a brahmin holding wrong views declared to the admirers of Sariputta that he would provoke the Venerable Sariputta into anger. At that moment, the Venerable Sariputta, who was on his alms-round, appeared on the scene; the brahmin went after him and hit him hard on his back with his hand. The thera did not even look round to see who was the person that attacked him, but proceeded on his way as if nothing had happened. Seeing the magnanimity and great fortitude of the noble thera, the brahmin was very much shaken. He got down on his knees at the feet of the Venerable Sariputta, admitted that he had wrongfully hit the thera, and asked for pardon. The brahmin then continued, "Venerable Sir, should you forgive me, kindly come to my house for alms-food."

In the evening, other bhikkhus reported to the Buddha that the Venerable Sariputta had gone for alms-food to the house of a brahmin who had beaten him. Further, they observed that the brahmin was sure to get bolder and he would soon be assaulting other bhikkhus also. To those bhikkhus, the Buddha replied, "Bhikkhus, a true brahmana does not beat another true brahmana; only an ordinary man or an ordinary brahmin would beat an arahat in anger and ill will. This ill will should be eradicated by Anagami Magga."

(偈391)

不以身与语，或意造恶业，

摄制此三处，彼为婆罗门。

Who does no evil through body, speech or mind, who is restrained in these three respects — I call a Saint.

# 含义 Meaning

不作身口意恶业, 调伏身口意的人是婆罗门。

Him I call a brahmana who does no evil in deed or word or thought, who is restrained in these three respects.

* 故事集 Story 

瞿昙弥大爱道請求剃度出家 26-391

瞿昙弥大爱道是悉达多太子的姨母。悉达多太子的母亲在产后第七天去世时，她成为净饭王的皇后，她把自己刚出生五天的儿子－难陀交给侍女照顾，自己则亲身养育悉达多太子－后来的佛陀，因此，她是佛陀的大恩人。

当悉达多太子成为佛陀后，返回家乡迦毘罗卫城时，她请求佛陀让她出家为比丘尼，但被佛陀拒绝。后来，证得阿罗汉果的净饭王去世后，佛陀停留在毗舍离附近的摩诃华那森林 (意思是大的森林) 里，不料她和五百名女子事先自行剃除三千青丝，身上穿着染过色的衣服，然后自迦毘罗卫城步行前来，再次向佛陀请求出家为比丘尼。阿难尊者也代为说项，佛陀要求她们必须遵守八条特別的戒律，她敬谨地接受这些条件，佛陀就同意她加入尼众僧团，瞿昙弥大爱道於是成为第一位比丘尼，和她一齐前来的其他女子也都加入尼众僧团。

后来，有些比丘认为瞿昙弥大爱道比丘尼的出家程序不对，因为她没有戒师，所以不是一位真正的比丘尼。她们便不再与她共同举行宗教仪式。佛陀知道这件事后，告诫她们：「妳们为什么会这么想呢？我亲自要瞿昙弥大爱道比丘尼遵守八条特別的戒律，她也遵照我的指示修习这八条戒律，我就是她的戒师，妳们不应该对阿罗汉有丝毫的怀疑。」

The Story of Theri Mahapajapati Gotami 26-391

Mahapajapati Gotami was the stepmother of Gotama Buddha. On the death of Queen, seven days after the birth of Prince Siddhattha, Mahapajapati Gotami became the chief queen of King Suddhodana. At that time, her own son Nanda was only five days old. She let her own son be fed by a wet-nurse, and herself fed Prince Siddhattha, the future Buddha. Thus, Mahapajapati Gotami was a great benefactor to Prince Siddhattha.

When Prince Siddhattha returned to Kapilavatthu after the attainment of Buddhahood, Mahapajapati Gotami went to see the Buddha and requested that women should also be allowed to enter the Buddhist Order as bhikkhunis; but the Buddha refused permission. Later, King Suddhodana died after attaining arahatship. Then, while the Buddha was sojourning at the Mahavana forest near Vesali, Mahapajapati, accompanied by five hundred ladies, came on foot from Kapilavatthu to Vasali. They had already shaven their heads and had put on the dyed robes. There, for a second time, Mahapajapati requested the Buddha to accept women in the Buddhist Order. The Venerable Ananda also interceded on her behalf. So, the Buddha complied, with the proviso that Mahapajapati abides by eight special conditions (garudhammas). Mahapajapati undertook to observe the garudhammas as required, and the Buddha admitted her into the Order. Thus, Mahapajapati was the first to be admitted to the Order of the Bhikkhunis. The other women were admitted to the Order after her by the bhikkhus as instructed by the Buddha.

In course of time, it came to the minds of some bhikkhunis that Mahapajapati Gotami had not been properly admitted as a bhikkhuni because she did not have a preceptor; therefore, Mahapajapati Gotami was not a true bhikkhuni. With this thought in their mind, they stopped doing sabbath (uposatha) ceremonies and vassa (pavarana) ceremonies with her. They went to the Buddha and posed the problem of Mahapajapati Gotami not having been properly admitted to the Order of bhikkhunis as she had no preceptor. To them the Buddha replied, "Why do you say so? I myself gave the eight garudhammas to Mahapajapati and she had learnt and practised the garudhammas as required by me. I myself am her preceptor and it is quite wrong for you to say that she has no preceptor. You should harbour no doubt whatsoever about an arahat."

(偈392)

无论师承谁，徒众应敬师，

敬师说佛法，如梵志敬火。

If one should understand the doctrine taught by the Fully Enlightened Buddha from another, one should revere that person devoutly, as a Brahmin reveres the sacrificial fire.

# 含义 Meaning

不论经由谁而理解智者的教法, 应该对此人礼敬, 如婆罗门礼敬祭祀的火一般。

If from somebody one should learn the Teaching of the Buddha, he should respectfully pay homage to that teacher, as a brahmin worships the sacrificial fire.

* 故事集 Story 

尊敬值得尊敬的人 26-392

## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)

舍利弗尊者出生在优婆提舍村落的一户婆罗门家，所以他的名字是优婆提舍，他母亲的名字是舍梨女。他有一位非常要好的朋友－－拘律陀，是婆罗门目犍利的儿子。他们两人一直在寻找能够解脱生死轮回的正法，也有加入宗教团体的强烈意愿。

他们首先亲近珊阇耶，但后来不满意他的说法，就离开他，四处去寻找可以指引他们证入涅槃的老师，但却遍寻不著。他们只好在达成先找到正法的人要尽速通知另一人的协议之后，分道扬镳去寻找。

大约在这时候，佛陀和众多比丘抵达王舍城。最早出家的五位比丘之一的马胜比丘也在其中。有一天，优婆提舍遇见正在化缘的马胜比丘，深深为他高贵的神色感动，就很尊敬地趋前请教－－他的老师是谁？教什么法？并且请他简略的叙说一下。马胜比丘就告诉他，佛陀已经出世了，现在停留在王舍城的竹林精舍。他并且说了一首简短的偈： 「如来宣说因缘和合现象的生灭，这就是伟大沙门的说法。」

当尊者只诵了一半的偈语时，优婆提舍就了解佛法了。他立即遵照协议，找到拘律陀，告诉他已经找到正法了。他们两人和他们的弟子就一齐去谒见佛陀，并请求加入僧伽，也都如愿以偿。优婆提舍和拘律陀后来被人称呼为舍利弗和大目犍连。不久，两人都证得阿罗汉果。

舍利弗尊者心中牢牢记着，他是因为遇见马胜比丘的关系，才能够值遇佛陀，而证得涅槃。所以他总是礼敬马胜比丘所在的方向，夜晚入睡时，头也朝向马胜比丘所在的方向。祇树给孤独园的其他比丘误解舍利弗的举止，就向佛陀说：「世尊！舍利弗仍然礼敬四方，就像他还是婆罗门时的所作所为一般，他似乎未曾放弃过去的信仰。」舍利弗解释说，他只是礼敬他的老师马胜比丘．而不是礼敬四方。佛陀就说：「比丘们！舍利弗并未礼拜四方，他只是礼敬引领他亲近佛陀的老师马胜比丘，他礼敬这样的一位老师是对的。」

The Story of Thera Sariputta 26-392

## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)

The Venerable Sariputta was born of brahmin parents of Upatissa village; that was why he was named Upatissa. His mother was Sari. His very close friend was Kolita, another brahmin youth, son of Moggali. Both the youths were searching for the right doctrine, which would lead them to liberation from the round of rebirths, and both of them had a great desire to enter a religious Order. First, they went to Sancaya, but they were not satisfied with his teaching. Then they wandered all over Jambudipa looking for a teacher who would show them the way to the Deathless, but their search was fruitless. After some time, they parted company but with the understanding that the one who found the true dhamma first should inform the other.

About that time, the Buddha arrived at Rajagaha with a company of bhikkhus, including Thera Assaji, one of the group of the first Five Bhikkhus (Pancavaggis). While Thera Assaji was on an alms-round, Upatissa saw the thera and was very much impressed by his noble countenance. So Upatissa respectfully approached the thera and asked who his teacher was, what doctrine his teacher taught, and also briefly to explain the doctrine to him. Thera Assaji then told Upatissa about the arising of the Buddha and about his sojourn at the Veluvana monastery in Rajagaha. The thera also quoted a short stanza connected with the Four Noble Truths.

"The Tathagata has declared the cause and also the cessation of all phenomena which arise from a cause. This is the doctrine held by the Great Samana."

When the verse was only half-way through, Upatissa attained Sotapatti Fruition.

As promised, Upatissa went to his friend Kolita to inform him that he had found the true dhamma. Then the two friends, accompanied by two hundred and fifty followers, went to the Buddha who was then at Rajagaha. When they arrived at the Veluvana monastery, they asked permission to enter the Buddhist Order, and both Upatissa and Kolita, together with their two hundred and fifty followers, were admitted as bhikkhus. Upatissa, son of Sari, and Kolita, son of Moggali, then came to be known as Sariputta and Moggallana. Soon after their admission to the Order, the Buddha expounded to them a dhamma and the two hundred and fifty bhikkhus attained arahatship; but Moggallana and Sariputta attained arahatship only at the end of seven days and fifteen days respectively. The reason for the delay in their attainment of arahatship was that they had made a wish for Chief Discipleship, which required much more striving to achieve perfection.

The Venerable Sariputta always remembered that he had been able to meet the Buddha and attain the Deathless through the Venerable Assaji. So, he always paid obeisance in the direction where his teacher was and he always went to bed with his head lying in the same direction. Other bhikkhus who were staying with him at the Jetavana monastery misinterpreted his actions and said to the Buddha, "Venerable Sir! The Venerable Sariputta still worships the various directions, viz., the East, the South, the West, the North, the Nadir and the Zenith, as he has done before as a brahmin youth; it seems as if he has not yet given up his old beliefs." The Buddha sent for the Venerable Sariputta and Sariputta explained to the Buddha that he was only paying obeisance to his teacher, the Venerable Assaji, and that he was not worshipping the various directions. The Buddha was satisfied with the explanation given by the Venerable Sariputta and said to the other bhikkhus, "Bhikkhus! The Venerable Sariputta was not worshipping the various directions; he was only paying obeisance to his teacher and benefactor, through whom he had attained the Deathless. It is quite right and proper for him to pay homage to such a teacher."

(偈393)

不因于髻发，不因于族姓，

亦非与生来，而为婆罗门。

见法具德者，具福婆罗门。

(注: 髻发-结发外道；族姓-印度生来的四种阶级，即种姓；具福-幸福、清净。)

Not by matted hair, nor by family, nor by birth does one become a Saint. In whom are both truth and righteousness, is a pure-hearted Saint.

# 含义 Meaning

不因髻发或种族出身而决定谁是阿罗汉。 理解四圣谛和正法, 内心清净的人, 才是真正的婆罗门。

Not by wearing matted hair, nor by lineage, nor by caste, does one become a brahmana; only he who realizes the Truth and the Dhamma is pure; he is a brahmana.

* 故事集 Story 

领悟佛法的人才是婆罗门 26-393

有一位婆罗门的苦行者认为，既然佛陀称呼弟子为婆罗门，那么他出生时就是婆罗门，佛陀应该也称呼他为婆罗门。心中有这种想法后，他就前去见佛陀，并向佛陀说明他的看法。 

佛陀不认同他的意见，佛陀说：「婆罗门，我不会因为任何人编结头发或者出生为婆罗门，就称呼他为『婆罗门』。只有完全了解四圣谛的人，我才称之为『婆罗门』。」

The Story of Jatila, the Brahmin 26-393

Once, a brahmin ascetic thought to himself that the Buddha called his disciples 'brahmanas' and that he being a brahmin by birth should also be called a 'brahmana'. Thinking thus, he went to see the Buddha and put forward his view. But the Buddha rejected his view and said, "O brahmin, I do not call one a brahmana because he keeps his hair matted or simply because of his birth; I call one a brahmana only if he fully comprehends the Four Noble Truths."

(偈394)

邪慧髻发者，何用着鹿皮？

内不舍欲贪，外徒具严饰。

What is the use of your matted hair, O witless man? What is the use

of your antelope skin garment? Within, you are full of passions; without,

you embellish yourself.

# 含义 Meaning

愚痴的人啊! 如果内心充满贪爱, 外表又徒具形式, 那么髻发有什么用处? 穿鹿皮做的衣服有什么用处?

O foolish one! What is the use of wearing matted hair? What is the use of your wearing a garment made of antelope skin? In you, there is a forest (of moral defilements); you clean yourself only externally.

* 故事集 Story 

想要误导智者并不容易 26-394

一位诡计多端的婆罗门爬上毗舍离城门附近的一棵树上，并且把身子像蝙蝠一般地倒挂在树干上。处在这样惊险的状况下，他不停叫着：「给我一百只牛，给我钱，给我一位女仆！你们如果不照我的话做，而我从树上栽下去死掉的话，毗舍离城就会毁灭掉！」

城里无知的百姓害怕他真的栽下去死掉的话，会使毗舍离毁灭，就答应他的勒索，并恳求他下来。

比库们向佛陀转叙这件事时，佛陀说，骗子只能欺骗无明的人，无法愚弄有智慧的人。

(注) 印度有些外道用鹿皮作坐具或做衣服穿。

The Story of a Deceitful Brahmin 26-394

Once, a deceitful brahmin climbed up a tree near the city-gate of Vesali and kept himself hanging upside down like a bat from one of the branches of the tree. From this very awkward position, he kept on muttering, "O people! Bring me a hundred heads of cattle, many pieces of silver and a number of slaves. If you do not bring these to me, and if I were to fall down from this tree and die, this city of yours will surely come to ruin." The people of the town, fearing that their city night be destroyed if the brahmin were to fall down and die, brought all the things he demanded and pleaded with him to come down.

The bhikkhus hearing about this incident reported to the Buddha and the Buddha replied that the deceitful one could only cheat the ignorant people but not the wise ones.

(偈395)

身着粪扫衣，清瘦筋脉显，

林中独修定，彼为婆罗门。

Who wears dust-heap robes, who is lean, whose veins stand out, who meditates alone in the forest — I call a Saint.

# 含义 Meaning

穿着粪扫衣(注1), 经脉清瞿可见, 独自在林中僻静处禅定的人, 我称之为婆罗门。

(注1: 粪扫衣: 家人捡拾别人丢弃的碎布。 洗干净后，联缀成袈裟。)

Him I call a brahmana who wears robes made from rags (picked up from a dust heap), who is lean with veins standing out, who meditates alone in the forest.

* 故事集 Story 

佛陀赞叹吉離瞿曇弥比库尼 26-395

有一次，沙咖天帝和诸天神前来向佛陀问讯。吉離瞿曇弥比库尼同时也运用神通，从天空中前来向佛陀顶礼问讯，但她看见沙咖天帝等人时，就先行回避离开，但却被沙咖天帝一眼瞥见。沙咖天帝于是请教佛陀她是何人。

佛陀说：“沙咖天帝！她是我的女弟子—吉離瞿曇弥比库尼。她在儿子去世时，十分悲伤沮丧地来找我，我教导她所有因缘和合的万物都是无常的。她因此了解佛法，出家为比库尼，并且证得阿罗汉果。她是我最杰出的女众弟子之一。”

(注) 请参考： 第八品-千品之故事集08-偈114 【家破人亡的波她卡娜】 

The Story of Kisagotami 26-395

On one occasion, Sakka, king of the devas, came with his followers to pay homage to the Buddha. At the same lime, Theri Kisagotami, by her supernormal power came through the sky to pay homage to the Buddha. But when she saw Sakka and his entourage paying homage to the Buddha, she retreated. Sakka seeing her, asked the Buddha who the lady was, and the Buddha replied, "O Sakka! She is my daughter Kisagotami. Once, she came to me in sorrow and distress through the loss of her son and I made her see the impermanent, the unsatisfactory and the non-self nature of all conditioned things. As a consequence of that she attained Sotapatti Fruition, joined the Order, and became an arahat. She is one of my eminent female disciples and is matchless in the ascetic practice of wearing robes made from rags collected from a dust heap."

* Cross Reference: Chapter 08-Thousands, Verse 114 - [The Story of Theri Kisagotami].

(偈396)

非因母胎生，而称婆罗门，

若有诸垢染，但名「婆洼底」。

净除诸染着，彼为婆罗门。

(注: 「婆洼底」-意指低下的婆罗门。)

I do not call him a Saint merely because he is born of a (Brahmin)

womb or sprung from a (Brahmin) mother. He is merely a “Dearaddresser”, if he has impediments. Who is free from impediments, free

from clinging — I call a Saint.

# 含义 Meaning

不能因为是婆罗门母亲所生, 就是婆罗门, 如果有种种烦恼, 也不过是一位低下的婆罗门而已, 只有去除一切执着的人, 我才称之为婆罗门。

I do not call him a brahmana just because he is born from the womb of a brahmana mother. He is just a bhovadi brahmin if he is not free from moral defilements. Him I call a brahmana, who is free from moral defilements and from attachment.

* 故事集 Story 

婆罗门不是世袭的 26-396

从前，沙瓦提城中有一位婆罗门认为，既然佛陀称呼弟子为“婆罗门”，那么他的父母亲都是婆罗门，所以，佛陀也应该称呼他“婆罗门”。他这么想着，就去找佛陀，说明他的看法。佛陀说：“婆罗门，我不因为任何人的父母亲是婆罗门，就称呼那人“婆罗门”（注2）。我只称呼完全没有烦恼，而且不再执着生命的人为“婆罗门”（注1）。

(注1) 此处的婆罗门指的是修持的人。

(注2) 此处的婆罗门指的是种姓上的婆罗门，与修持境界无关。

The Story of a Brahmin 26-396

Once, a brahmin from Savatthi thought that since the Buddha called his disciples 'brahmanas', he should also be called a 'brahmana' because he was born of brahmin parents. When he told the Buddha about this, the Buddha replied to him, "O brahmin! I do not call him a brahmana just because he is born of brahmin parents. I call him a brahmana only if he is free from moral defilements and cut off all clinging to existence."

Then the Buddha spoke the above verse, at the end of the discourse that brahmin attained Sotapatti Fruition.

(偈397)

断一切结缚，心无有怖畏，

无着离系缚，彼为婆罗门。

Who has cut off all fetters, who trembles not, who has gone beyond ties, who is unbound — I call a Saint.

# 含义 Meaning

断除一切结, 毫无畏惧，无所执着, 解脱诸烦恼的人, 我称之为婆罗门。

Him I call a brahmana, who has cut off all fetters and is fearless, who is beyond attachment and is free from moral defilements.

* 故事集 Story 

没有束缚就没有恐惧* 26-397

优迦绅那与戏团的女舞者结婚后，因故接受岳父的指导，学习特技，而成为技巧娴熟的特技演员。

有一天，他在表演时，佛陀来到现场向他说法。听完佛陀的说法后，他就在表演的长竹竿上证得阿罗汉果。然后，他走下来，请求当佛陀的弟子，从此以后他就加入僧团了。

有一天，其他比库问他当时的心境，他就回答说，当他站在竹竿上时，心中毫无恐惧。这些比库就去问佛陀：“世尊！优伽绅那说他是阿罗汉，真的吗？“

佛陀回答说：“比库们！向优伽绅那一样，斩断所有束缚的人没有任何的恐惧，他真的是阿罗汉。”

(注) 请参考： 第二十四品-爱欲品之故事集24-偈348 【特技演员变成圣者】 

The Story of Uggasena, the Son of a Rich Man* 26-397

After marrying a dancer from a theatrical troupe, Uggasena was trained by his father-in-law who was an acrobat, and became very skilful in acrobatics. One day while he was demonstrating his skill, the Buddha came on the scene. After hearing the Buddha's teaching, Uggasena attained arahatship while he was still performing his feats on top of a long bamboo pole. After that, he climbed down from the pole and pleaded with the Buddha to accept him as a bhikkhu and was accordingly admitted into the Order.

One day, when other bhikkhus asked him whether he did not have any feeling of fear while climbing down from such a great height (i.e., about ninety feet), he answered in the negative. The bhikkhus took that to mean that Uggasena was claiming to have attained arahatship even then. So, they went to the Buddha and said, "Venerable Sir! Uggasena claims himself to be an arahat; he must be telling lies." To them the Buddha replied, "Bhikkhus, one who has cut off all fetters, like my son Uggasena, has no fear."

* Cross Reference: Chapter 24-Craving, Verse 348 - [The Story of Uggasena].

(偈398)

断除勒皮带，皮缰与绳索，

及彼附属物，舍弃其阑闩，

自觉证悟者，彼为婆罗门。

(注: 皮带-瞋恚；皮缰-贪爱；绳索-六十二邪见；附属物-随眠、烦恼：欲贪、有贪、瞋、慢、见、疑、无明；阑闩-无明。)

Who has broken the strap*1, the thong*2,  the rope and the fetters3*, who has thrown off the cross-bar*4, who is enlightened — I call a Saint.

(*1-Anger; *2-craving; *3-latent tendency to the sixty-two wrong views; *4 ignorance.)

# 含义 Meaning

去除皮带, 缰, 绳, 其它附属物, 和门闩而明白四圣谛的觉者, 我称之为婆罗门。

Him I call a brahmana, who has cut the strap (of ill will), the thong (of craving) and the cord (of wrong views together with latent defilements), who has lifted the bar that fastens the door (of ignorance), and who knows the Truth.

* 故事集 Story 

砍断爱欲的束缚 26-398

沙瓦提城里的两位婆罗门各自拥有一只公牛。他们都认为自己的牛比对方的牛更好，更强壮。最后，他们决定一决高下，就到河边去，用沙子装满牛车，然后叫他们的牛依序去拉牛车，但每次绳索都拉断了，牛车却纹风不动。

一些比库看见他们之间的比赛后，就向佛陀报告。佛陀告诫他们：“比库们！扯断肉眼可见的绳索很容易，任何人都可做到，但比库应该斩断的是心中的愤怒和贪爱的束缚。”

（注）皮带：瞋恚；缰：贪爱；绳：六十二邪见；附属物：潜伏的习性，旧译作随眠，共有七种；门闩：无明。

The Story of Two Brahmins 26-398

Once there lived in Savatthi two brahmins, each of whom owned a bullock. Each claimed that his bullock was better and stronger. At last, they agreed to put their animals to a test. So they went to the bank of the Aciravati River and there they filled up a cart with sand. One after the other, the bullocks pulled the cart, but they only pulled in vain, because the cart, did not move and only the ropes broke off. The bhikkhus seeing this reported to the Buddha and the Buddha said to them, "Bhikkhus! It is easy to break off the straps which you can see with your eyes; anyone can break them or cut them. But my sons, a bhikkhu should cut the strap of ill will and the thong of craving which are within you and which bind you."

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

(偈399)

恶骂与打罚，默忍不起瞋，

忍辱强力军，彼为婆罗门。

Who, without anger, endures reproach, flogging and punishments, Whose power and potent army is patience — I call a Saint.

# 含义 Meaning

忍受辱骂鞭打而不不瞋恚, 具有如同军队般耐力的人, 我称之为婆罗门。

Him I call a brahmana, who, without anger endures abuse, beating and being bound, and to whom the strength of patience is like the strength of an army.

* 故事集 Story 

佛陀制服辱骂他的四位婆罗门兄弟 26-399

从前，沙瓦提城里一位婆罗门的妻子已经证得初果。只要她打喷嚏，或者有任何东西或人意外碰到她时，她都会脱口而出一些偈语。有一天，这婆罗门和几位朋友正在家中进餐时，她又顺口说：“礼敬佛”这句赞叹佛陀的话却激怒她的丈夫，使他立刻冲出去找佛陀，并诘问佛陀。他的第一个问题是：“如果想要生活安详，应该杀死什么？”第二个问题是：“如果想要生活幸福，应该杀死什么？”佛陀回答道：“婆罗门！想要安详、幸福生活，就要去除愤怒。诸佛和阿罗汉欢喜并且赞叹人能止息愤怒。”佛陀的回答触动这婆罗门的心灵深处，就出家为比库，后来并且证得阿罗汉果。

这婆罗门的弟弟听见兄长出家的消息之后，非常愤怒，他也直接去精舍辱骂佛陀，但佛陀反问他：“婆罗门！假设你邀请亲朋到家中用餐，但他们却滴口未沾就回去了，既然这些亲朋都不接受你的食物，请问，这些食物最后归属谁啊？”他说归属他。佛陀接着说：“同理，既然我不接受你的辱骂，你所说的话岂不是在辱骂你自己吗？(注)。”他一听之下，立刻诚服佛陀的睿智涵意，而对佛陀生起极大的敬意，也因此出家为比库，后来，也证得阿罗汉果。

后来，这婆罗门的另两位弟弟也抱着同样的心态前来辱骂佛陀，但也受到佛陀的感化而出家为比库，也都在机缘成熟的时候，证得阿罗汉果。

一天夜晚，众生比库说：“佛陀的德行多么高妙深奥！这四位婆罗门的兄弟前来辱骂佛陀，但佛陀却运用无比的智慧，协助他们领悟佛法，并且作为他们的依止。”佛陀说：“比库们！我不伤害那些伤害我的人，加上我的耐心和自制，很多人才会皈依我。”(注) 这是佛教徒面对不实的批评和辱骂时应有的正确态度。

The Story of the Abusive Brahmin Brothers 26-399

Once there was a brahmin, whose wife was in the habit of blurting out a string of words whenever she sneezed or when something or someone touched her unawares. One day, the brahmin invited some of his friends to a meal and suddenly she blurted out some words. Since she was a Sotapanna, the words "Namo tassa bhagavato arahato sammsambhuddassa" automatically came out of her mouth. These words of veneration to the Buddha were very much disliked by her husband, the brahmin. So, in anger, he went to the Buddha hoping to put some challenging questions to the Buddha. His first question was, "What do we have to kill to be able to live happily and peacefully?" and his second question was, "Killing of what dhamma do you approve of?" To these questions, the Buddha replied, " O brahmin, to be able to live happily and peacefully, one will have to kill ill will (dosa). Killing one's ill will is liked and praised by the Buddhas and the arahats." After hearing the Buddha, the brahmin was so impressed and satisfied with the answer that he asked to be permitted to enter the Order. Accordingly, he entered the Order and later became an arahat.

This brahmin had a brother who was very notorious for his abusive words and was known as Akkosaka Bharadvaja, the abusive Bharadvaja. When Akkosaka Bharadvaja heard that his brother had joined the Order of the bhikkhus, he was furious. He went straight away to the monastery and abused the Buddha. The Buddha in his turn asked, "O brahmin, let us suppose you offered some food to some guests and they left the house without taking the food. Since the guests did not accept your food, to whom would that food belong?" To this question the brahmin answered that the food would be his. On receiving that answer, the Buddha said, "In the same way, O brahmin, since I do not accept your abuse, the abuse would only go back to you." Akkosaka Bharadvaja instantly realized the sagacity of those words and he felt a great respect for the Buddha. He also entered the Order and in due course became an arahat.

After Akkosaka Bharadvaja had entered the Order, his two younger brothers also came to see the Buddha with the same intention of abusing the Buddha. They too were made to see the light by the Buddha and they also, in their turn, entered the Order. Eventually, both of them became arahats.

One evening, at the congregation of the bhikkhus, the bhikkhus said to the Buddha, "O how wonderful and how great are the virtues of the Buddha! The four brahmin brothers came here to abuse the Buddha; instead of arguing with them, he made them see the light, and as a result, the Buddha has become a refuge to them." To them, the Buddha replied, "Bhikkhus! Because I am patient and forbearing, and do no wrong to those who do me wrong, I have become a refuge to many."

(偈400)

不瞋恒行善，不贪自调伏，

此乃最后身，彼为婆罗门。

Who is not wrathful, but is dutiful, virtuous, free from craving, Self-controlled and who bears his final body — I call a Saint.

# 含义 Meaning

不瞋恚，有德行，持戒，不贪爱，调伏身心，证得最后身的人(注)，我称之为婆罗门。

(注: 阿罗汉弃绝所有的贪爱, 不再轮回，所以是最后身)

Him I call a brahmana, who is free from anger, who practises austerity, who is virtuous and free from craving, who is controlled in his senses and for whom this body (i.e., existence) is the very last.

* 故事集 Story 

沙利子尊者受母亲辱骂 26-400

## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)

有一次，佛陀在竹林精舍时，沙利子和一群比库前往那罗卡村他母亲的家去化缘。他母亲邀请他们进去接受供养，但当她拿食物给沙利子时，她说：「你这吃剩菜剩饭的人！你抛弃所有的财富，出家做比库，你毁了我们！」她接着拿食物给其他比库时，也粗鲁地说：「你们总是把我的儿子当作侍从，现在吃吧！」沙利子一言不语，只是保持他一贯高贵的沉默。 

回到精舍后，比库们向佛陀报告，沙利子耐心忍受生身母亲的诃责。佛陀说，阿罗汉绝对不会生气，也绝对不会失去性子。 

The Story of Thera Sariputta 26-400

## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)

While the Buddha was in residence at the Veluvana monastery, the Venerable Sariputta, accompanied by five hundred bhikkhus, entered Nalaka Village and stood at the door of the house of his own mother for alms-food. His mother invited them into the house. But while she was offering food to her son she said, "O you consumer of left-overs, you who have abandoned eighty crores to become a bhikkhu, you have ruined us." Then, she offered alms-food to the other bhikkhus and said to them rudely, "You all have used my son as your attendant; now eat your food." The Venerable Sariputta said nothing in reply but he just meekly took his bowl and came back to the monastery. Back at the monastery, the bhikkhus told the Buddha how the Venerable Sariputta had patiently borne the scolding and abuses of his mother. To them, the Buddha said that arahats never get angry, they never lose their temper.

(偈401)

如莲叶水珠，针尖之芥子，

爱欲不能染，彼为婆罗门。

Like water on a lotus leaf, like a mustard seed on a needle's point, one who clings not to sensual pleasures, I call a Saint.

# 含义 Meaning

莲叶上的水滴, 针锋上的芥子, 不染着爱欲的人, 我称之为婆罗门。

Him I call a brahmana, who does not cling to sensual pleasures, just as water does not cling to a lotus leaf, or the mustard seed to the tip of an awl.

* 故事集 Story 

阿罗汉不执着感官欲乐 26-401

有一次，一些比库在讨论莲华色阿罗汉比库尼被一位年轻男子强暴的事情。他们请教佛陀，阿罗汉是否享受感官欲乐？佛陀回答他们：“比库们！阿罗汉不享受感官欲乐，他们也不会沉溺于感官欲乐，因为他们不执着于六尘和感官欲乐，就好像水不沾著于莲花的叶子一样。”

(注) 请参考：第五品-愚品之故事集05-偈69 【强暴比库尼的年轻男子】 

The Story of Theri Uppalavanna* 26-401

Once, some bhikkhus were talking about the arahat Theri Uppalavanna being molested by the young Nanda who was then swallowed up by the earth. In this connection, they asked the Buddha whether arahats do not enjoy sensual pleasures as they have the same physical make-up like any other people. To them the Buddha replied, "Bhikkhus! Arahats do not enjoy sensual pleasures; they do not indulge in sensual pleasures, for they do not cling to objects of sense and to sensual pleasures, just as water does not cling to the lotus leaf or the mustard seed to the tip of an awl."

* Cross Reference: Chapter 05-The Fool, Verse 69 - [The Story of Theri Uppalavanna].

(偈402)

人世知苦尽，舍弃诸重担，

身心得解脱，彼为婆罗门。

Who realises here in this world the destruction of his sorrow, Who has laid the burden aside and is emancipated — I call a Saint.

# 含义 Meaning

灭世间苦, 弃绝五蕴沉重的负担, 并且解脱所有烦恼的人, 我称之为婆罗门。

Him I call a brahmana, who even in this existence realizes the end of dukkha (i.e., Nibbana), who has laid down the burden (of the khandhas) and who is free from moral defilements.

* 故事集 Story 

证得阿罗汉果的奴隶 26-402

有一位婆罗门的奴隶从主人家逃走后，加入僧团为比库，并且证得阿罗汉果。有一天，他和佛陀一齐去化缘时，被以前的主人看见，这婆罗门主人就上前紧紧抓住他的袈裟不放。

佛陀问究竟发生什么事，这婆罗门说，这比库是他家的奴隶。佛陀说：“这位比库已经放下生命的重担了。”这位婆罗门认为佛陀的意思是说这位比库已经证得阿罗汉果了，为了证实，他再请问佛陀，这年轻比库是不是阿罗汉？佛陀肯定地说，这比库已经是阿罗汉了。

The Story of a Certain Brahmin 26-402

Once, there was a young slave of a brahmin. One day, fleeing from the house of his master he joined the Order of the bhikkhus, and in due course, he attained arahatship. On one occasion, while he went on an alms-round with the Buddha, his former master, the brahmin, saw him and grabbed him firmly by the robe. When the Buddha asked what the matter was, the brahmin explained that the young bhikkhu was his slave at one time. To him the Buddha said, "This bhikkhu has laid down the burden (of the khandhas)." The brahmin took that to mean that his slave had become an arahat. So to make sure, he asked the Buddha whether it was true that the young bhikkhu had become an arahat, and the Buddha confirmed his statement.

Then the Buddha spoke the above verse, at the end of the discourse the brahmin attained Sotapatti Fruition.

(偈403)

具甚深智慧，善辨道真伪，

亲证无上果，彼为婆罗门。

Whose knowledge is deep, who is wise, who is skilled in the right and wrong way, who has reached the highest goal — I call a Saint.

# 含义 Meaning

具有甚深智慧, 明辨善恶道, 并且证得无上境界（涅槃）的人, 我称之为婆罗门。

Him I call a brahmana, who is wise and is profound in his knowledge, who knows the right way from the wrong way, and who has attained the highest goal (i.e., arahatship).

* 故事集 Story 

佛陀赞叹柯玛比库尼 26-403

一天夜晚，沙咖天帝和众多天神来向佛陀问讯。这时候，柯玛比库尼也运用神通，从天空中来向佛陀顶礼问讯，但她看见沙咖天帝一行人时，就在问讯后，先行离去。沙咖天帝请教佛陀她是何许人，佛陀告诉他：“她是我杰出的女弟子之一，她是智慧第一的比库尼。”

（注）请参考： 第二十四品-爱欲品之故事集24-偈347 【美色是肤浅的】 

The Story of Theri Khema* 26-403

One night, Sakka, king of the devas, came with his followers to pay homage to the Buddha. While they were with the Buddha, Theri Khema, by her supernormal power, also came through the sky to pay homage to the Buddha. But because Sakka and his company were there with the Buddha, she just paid obeisance to the Buddha, and soon left him. Sakka asked the Buddha who that bhikkhuni was and the Buddha replied, "She is one of my pre-eminent disciples; she is known as Theri Khema. She is matchless amongst the bhikkhunis in wisdom and she knows how to differentiate the right way from the wrong way."

* Cross Reference: Chapter 24-Craving, Verse 347 - [The Story of Theri Khema].

(偈404)

不亲于僧俗，游行无住所，

心中无爱欲，彼为婆罗门。

(注: 亲-亲近、巴结)

Who is not intimate with householders nor the homeless, Who wanders without an abode, without desires — I call a Saint.

# 含义 Meaning

不与俗人亲昵, 也不与四方游行的人亲昵, 四处云行, 不执着于一屋一瓦, 没有欲爱的人, 我称之为婆罗门。

Him I call a brahmana, who associates not with the householder or with the homeless one, or with both, who is free from sensual desire and has few wants.

* 故事集 Story 

提沙比库被控使用咒语 26-404

提沙比库得到一个禅修的题目后，就在一座山边找了一处合适的洞穴，然后开始三个月的结夏安居。他每天清晨到村子去化缘，村子里的一位老妇人经常供养他。住在他安居洞穴中的一位女精灵觉得很难与一位高贵的比库共处一室，但又没有勇气请他离开洞穴，就想用个法子来挑剔他的不是，使他离开。

她决定附灵在老妇人的小儿子身上。附灵之后这年轻男子把头向后扭转，瞪大双眼。老妇人看见这景象时，大声惊呼，这精灵便开口道：“我已经附在你儿子身上了，叫提沙比库用水洗他的脚，滴水在他头上，我才会离去。”第二天，提沙比库来向这妇人化缘时，老妇人遵照精灵的话做，她的儿子就回复原状。这精灵于是先回洞穴门口去等提沙比库。提沙回来时，她现身告诉他：“我是守护这洞穴的精灵。你这驱魔人，不要进入这洞穴。”提沙明白自己打从出家那一日起，就过着有德性的生活，便回答说，他从没有犯下比库不可以使用咒术的戒律。女精灵接着指控他为老妇人的小儿子治病，但提沙回想自己并未使用咒术，于是当下明白，即使精灵也无法挑剔他，他因此法喜充满，当下就证得阿罗汉果。

他告诉女精灵，像她这样指控具有清净德行，无污点的比库是谬误的，并且建议她不要再打扰他，结夏安居后，他回柢树给孤独园去，也向其他比库叙说与精灵遭遇的情形，他们问他，当精灵禁止他进入洞穴时，他是否生气。他回答说没有。这些比库就去请教佛陀：“提沙尊者宣称不再动怒，真的吗？”

“比库们！提沙的话是真的，他已经是阿罗汉了，不再执着任何人，所以没有任何理由对人动怒。”佛陀如是回答他们。

The Story of Thera Tissa 26-404

Thera Tissa, after taking a subject of meditation from the Buddha, went to a mountain side. There, he found a cave which suited him and he decided to spend the three months of the rainy season (vassa) in that cave. So he stayed in the cave and went to the village for alms-food every morning. In the village, there was a certain elderly woman who regularly offered him alms-food. In the cave, there also lived the guardian spirit of the cave. As the thera was one whose practice of morality was pure, the cave-spirit dared not live in the same cave with the noble thera; at the same time, he did not have the courage to ask the thera to leave the place. So he thought of a plan that would enable him to find fault with the thera and thus cause him to leave the cave.

The cave-spirit possessed the son of the elderly woman from the house where the thera usually went for his alms-food. He caused the boy to behave in a very peculiar way, turning his head backwards, and rolling his wide open eyes. His mother got alarmed and was in tears. The cave-spirit, who possessed the boy, then said "Let your teacher, the thera, wash his feet with water and pour that water on the head of your son." The next day when the thera came to her house for alms-food, she did as she was advised by the cave-spirit and the boy was left in peace. The cave-spirit went back to the cave and waited at the entrance for the return of the thera. When the thera returned from his alms-round, the cave-spirit revealed himself and said, "I am the spirit guarding this cave. O you physician, do not enter this cave." The thera knew that he had lived a clean life from the day he had become a thera, so he replied that he did not remember practising medicine. Then the cave-spirit accused him that in that very morning he had cured a young boy possessed by an ogre at the house of the elderly woman. But the thera reflected that it was not, in fact, practising medicine and he realized that even the cave spirit could find no other fault with him. That gave him a delightful satisfaction (piti) with himself, and abandoning piti and concentrating hard on Insight Meditation he attained arahatship then and there, while still standing at the entrance to the cave.

As the thera had now become an arahat, he advised the cave-spirit to leave the cave. The thera continued to stay there till the end of the vassa, and then he returned to the Buddha. When he told the other bhikkhus about his encounter with the cave-spirit, they asked him whether he did not get angry with the cave-spirit when he was forbidden to enter the cave. The thera answered in the negative but they did not believe him. So they went to the Buddha and said, "Thera Tissa claims himself to be an arahat ; he is not speaking the truth." To them the Buddha replied, "Bhikkhus, my son Tissa was speaking the truth when he said he did not get angry. He has indeed become an arahat he is no longer attached to anyone; he has no occasion to get angry with anyone nor any need to associate with others."

(偈405)

不论强或弱，舍弃于刀杖，

不杀害有情，彼为婆罗门。

Who has laid aside the cudgel in his dealings with beings, Whether feeble or strong, who neither injures nor kills, I call a Saint.

# 含义 Meaning

不以武力对待一切强弱众生, 不伤害他人, 不杀生的人, 我称之为婆罗门。

Him I call a brahmana, who has laid aside the use of force towards all beings, the perturbed as well as the unperturbed (i.e., arahats), and who does not kill or cause others to kill.

* 故事集 Story 

被人误打的比库 26-405

有位比库带着观想的题目到森林里去禅修。证得阿罗汉果后，他打算回去精舍向佛陀表达深挚的感恩之意。路上，经过一个村落时，一位妇女刚好和丈夫吵嘴，而跑出家门，就紧随在比库的身后，这时候，追赶她的丈夫发现她紧跟在比库身后，误会这比库要带她走，就大声喝叫，并威胁要殴打他。这妇人恳求丈夫不可殴打比库，但这却使她的丈夫更愤怒，立即出手殴打比库。打完后，更带走妇人。事后，这比库继续往精舍去。

抵达揭达林给孤独园时，其他比库看见他全身都是淤青，就加以治疗，并且问他，对打他的人是否怀有恨意，他说没有。这些比库向佛陀报告：“世尊！这比库说他不再有恨意，此话当真吗？”

佛陀回答他们“比库们！阿罗汉唾弃暴力。他们即使被殴打，也不会生气。”佛陀确定该比库确实是阿罗汉。

The Story of a Certain Bhikkhu 26-405

Once, a bhikkhu after taking a subject of meditation from the Buddha went to a forest to practise meditation. After he had attained arahatship he came back to the Buddha to offer his deep and profound gratitude to the Buddha. On his way, he passed through a village. Just as he was going through the village, a woman having quarreled with her husband came out of her house and followed the bhikkhu. The husband coming after his wife, seeing her behind the bhikkhu, thought that the bhikkhu was taking his wife away. So he shouted at the bhikkhu and threatened to beat him. His wife entreated him not to beat the bhikkhu, but that made him more furious. As a result, the thera was beaten black and blue by the husband. After beating the bhikkhu to his heart's content, he took away his wife along with him and the bhikkhu continued on his way.

On arrival at the Jetavana monastery, other bhikkhus saw the bruises over the whole body of the bhikkhu and they attended to his bruises. When they asked him if he did not get angry with the man who had beaten him so sorely, he answered in the negative. So the other bhikkhus went to the Buddha and reported that the bhikkhu had falsely claimed to have attained arahatship. To them the Buddha replied, "Bhikkhus! Arahats have laid aside the stick and the sword. They do not get angry even if they are beaten." Thus, the Buddha confirmed that the bhikkhu had, indeed, become an arahat.

(偈406)

众敌中友善，众仇中安祥，

贪执中无着，彼为婆罗门。

(注: 贪执-执着五蕴)

Who is friendly among the hostile, who is peaceful among the violent, Who is unattached among the attached — I call a Saint.

# 含义 Meaning

敌对者环绕时仍然保持友善的态度, 暴力气氛中仍然保持温和的态度, 众人都执着五蕴, 而不执着的人, 我称之为婆罗门。

Him I call a brahmana, who is not hostile to those who are hostile, who is peaceful (i.e., has laid aside the use of force) to those with weapons, and who is without attachment to objects of attachment.

* 故事集 Story 

一名女士和四名沙马内拉 26-406

## 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)

有一次，一位婆罗门太太请丈夫到揭达林给孤独园邀请四位比库到家中来接受供养。她特别要丈夫指名邀请真正出身婆罗门的资深比库，但丈夫引导回来的却是四名阿罗汉沙马内拉，当她看见丈夫请回来的是年轻沙马内拉时，非常失望，就责怪丈夫，并愤怒地要他再去精舍请资深比库来。同时，她拒绝让四位沙马内拉坐尊贵的座位，也不供养他们。 

这婆罗门再度到达精舍时，遇见沙利子尊者，就邀请沙利子尊者到他家应供。沙利子到他家时，看见已经有四位阿罗汉沙马内拉在场，就问他们是否已经接受供养？当他知道他们尚未受到供养，又知道只准备供养四名比库而已时，便返回精舍。这婆罗门只得再到精舍一趟。这一次，马哈摩嘎喇那尊者与他同行返家，但结果也和沙利子尊者一样，返回精舍。 

这时候，沙咖天帝看见这四名阿罗汉沙马内拉略显飢饿，就化身成一名老婆罗门，出现在这婆罗门夫妇家。这对夫妇向老婆罗门致敬，并请他坐上尊贵的座位，但这老婆罗门只坐在地上，并且向这四名阿罗汉沙马内拉致敬。他接着透露自己的身分。这对夫妇看见沙咖天帝向沙马内拉致敬，就供养他们和沙咖天帝。供养后，这四名阿罗汉沙马内拉和沙咖天帝各自显神通。之后，沙咖天帝回天界去，四名沙马内拉也回精舍去。 

佛陀知道这件意外时，评论说：「比库们！阿罗汉对敌视他们的人不怀恶意。」

The Story of Four Samaneras 26-406

## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)

## Maha Moggallana (The ten principal disciples/ Top Master of supernatural powers.)

Once, the wife of a brahmin sent her husband the brahmin to the Jetavana monastery to invite four bhikkhus to an alms-meal at their house. She told him to specifically request for senior bhikkhus who were also true brahmanas. But four seven year old arahat samaneras, viz., Samkicca, Pandita, Sopaka and Revata were sent along with him. When his wife saw the young samaneras she was very much dissatisfied and blamed the brahmin for bringing such young samaneras who were even younger than her grandson. She was, in fact, furious with her husband, and so she sent him back to the monastery to get older bhikkhus. In the meantime she refused to give the young samaneras the higher seats reserved for the bhikkhus; they were given lower seats and she did not offer them alms-food.

When the brahmin arrived at the monastery, he met the Venerable Sariputta and invited him to his house. When the Venerable Sariputta arrived at the house of the brahmin, he saw the four young arahat samaneras and asked them if they had been offered alms-food yet. On learning that the arahat samaneras had not been given alms-food yet and also that food had been prepared only for four persons the Venerable Sariputta returned to the monastery without accepting alms-food from the house of the brahmin. So his wife sent the brahmin back again to the monastery to get another senior bhikkhu. This time, the Venerable Maha Moggallana came along with the brahmin, but he also returned to the monastery without accepting alms-food when he learned that the young samaneras had not been offered alms-food and also that food had been prepared only for four persons.

By this time, the samaneras were feeling hungry. Sakka, king of the devas, seeing the state of things took the form of an old brahmin and came to the house. The brahmin and his wife paid respect to the old brahmin and offered him a seat of honour, but Sakka just sat on the ground and paid respect to the four samaneras. Then he revealed that he was Sakka. Seeing that Sakka himself was paying respect to the young samaneras, the brahmin couple offered alms-food to all the five. After the meal, Sakka and the samaneras manifested their supernormal power by going right up into the sky through the roof. Sakka went back to his celestial abode, the samaneras returned to the monastery.

When other bhikkhus asked the samaneras whether they did net get angry when the brahmin couple refused to offer alms-food to them, they answered in the negative. The bhikkhus not believing them reported to the Buddha that the four young samaneras were falsely claiming to be arahats. To them the Buddha said, "Bhikkhus, arahats bear no ill will towards those who are hostile to them."

(偈407)

贪欲瞋恚落，我慢虚伪落，

芥子针尖落，彼为婆罗门。

(注: 芥子针尖落-如芥子针尖落)

In whom lust, hatred, pride, detraction are fallen off like a mustard seed from the point of a needle — I call a Saint.

# 含义 Meaning

断除所有的贪欲、瞋恚、骄慢和虚伪, 如同芥子滑落针锋的人, 我称之为婆罗门。

Him I call a brahmana, from whom passion, ill will, pride and detraction have fallen off like a mustard seed from the tip of an awl.

* 故事集 Story 

阿罗汉没有精神烦恼 26-407

马哈般他嘎尊者在弟弟朱腊般他嘎出家为比库时已经是阿罗汉了。他的弟弟朱腊般他嘎天生愚笨，因为某一前世时，他作弄一名非常愚笨的比库，所以今生他甚至在四个月内都无法记住一句偈语。马哈般他嘎尊者因此建议他不如还俗。 

后来，有些比库针对马哈般他嘎尊者对待弟弟的态度请教佛陀：「阿罗汉是否仍然会发脾气？他们还有没有精神上的烦恼如瞋念呢？ 

佛陀向他们解释：「比库们，阿罗汉没有像贪欲和瞋念等烦恼。马哈般他嘎尊者对待弟弟的态度是想帮他的忙，而不是瞋念。」 

(注) 请参考： 第二品-不放逸品之故事集02-偈25 【愚笨的周利槃特证得圣果】 

The Story of Thera Mahapanthaka 26-407

Thera Mahapanthaka was already an arahat when his younger brother Culapanthaka joined the Order. Culapanthaka was born a dullard because he had made fun of a very dull bhikkhu in one of his past existences. Culapanthaka could not even memorize one verse in four months' time. Mahapanthaka was disappointed with his younger brother and asked him to leave the monastery as he was not worthy of the Order.

It was in this connection that, on one occasion, the bhikkhus asked the Buddha why Mahapanthaka, even though he was an arahat, turned his younger brother Culapanthaka out of the monastery. They also added "Do the arahats still lose their temper? Do they still have moral defilements like ill will in them?" To them the Buddha replied, "Bhikkhus! Arahats have no moral defilements like passion and ill will in them. My son Mahapanthaka acted as he did with a view to benefiting his brother and not out of ill will."

* Cross Reference: Chapter 02-Alertness, Verse 25 - [The Story of Culapanthaka].

(偈408)

善说和婉语，法语真谛语，

不粗言伤人，彼为婆罗门。

(注: 真谛语-善说四圣谛八正道)

Who utters gentle, instructive, true words, Who by his speech gives offence to none — I call a Saint.

# 含义 Meaning

委婉说如法、有法益的话; 实话实说; 不以言语触怒他人的人, 我称之为婆罗门。

Him I call a brahmana, who speaks gentle, instructive and true words, and who does not offend anyone by speech.

* 故事集 Story 

习气的力量 26-408

比利陀婆遮尊者说话的口气往往十分激动，他经常对人说：「过来，你这个可怜虫！」或者「走开，你这个可怜虫！」等等。

其他比库向佛陀报怨他的态度。佛陀就请他来，劝诫他。佛陀并且透过神通得知，过去很多世时，比利陀婆遮尊都出生在深信婆罗门至上的婆罗门家中。

佛陀说：「比库们！不要因为他的言语而感觉受到冒犯。他说『可怜虫』时，只是累世以来身为婆罗门所养成的习气而已，并没有恶意，他没有伤害他人的意思，阿罗汉是不伤害别人的。」

The Story of Thera Pilindavaccha 26-408

hera Pilindavaceha had a very offensive way of addressing people: he would often say, "Come here, you wretch", or "Go there, you wretch" and such other things. Other bhikkhus reported about him to the Buddha. The Buddha sent for him, and spoke to him on the matter. Then, on reflection the Buddha found that for the past five hundred existences, the thera had been born only in the families of the brahmins, who regarded themselves as being superior to other people. So the Buddha said to the bhikkhus, "Bhikkhus! Thera Vaccha addresses others as 'wretch' only by force of habit acquired in the course of his five hundred existences as a brahmin, and not out of malice. He has no intention of hurting others, for an arahat does not harm others."

(偈409)

世物长或短，大小或净垢，

不与而不取，彼为婆罗门。

(注: 前两句-美或不美，好或不好的东西)

Who in this world takes nothing that is not given, be it long or short, small or great, fair or foul — I call a Saint.

# 含义 Meaning

不作非分之取——不管长或短, 多或少, 鲜美或陈腐——的人, 我称之为婆罗门。

Him I call a Brahmana, who, in this world takes nothing that is not given him, be it long or short, big or small, good or bad.

* 故事集 Story 

比库被控作小偷 26-409

有一天，沙瓦提城的一位婆罗门把身上的衣服放在门外地上吹风。这时候，一位要回精舍的比库经过他家门口，看见地上的衣服。他以为这是人家丢弃不要的布料，就将它拿了起来，却被这婆罗门瞥见，便追赶上来，指控、辱骂比库：“你这个光头佬！偷我的衣服。”比库立刻把衣服还给他。

比库回到精舍时，向其他比库叙述这件意外。这些比库开玩笑地问他，这衣服是长是短，材料是好是坏。他回答说：“不管是长是短，材料好坏，我都不在意，我丝毫不执着于它。”这些比库就请教佛陀：“世尊！这比库说他不再执着于任何东西。真的吗？”

佛陀说：“比库们！他说的是真心话。阿罗汉不会拿不是供养给他的任何东西，而且也不执着于物质的东西。”

The Story of a Certain Thera 26-409

One day, a brahmin from Savatthi put his upper garment outside his house to air it. A thera found that garment as he was going back to the monastery. Thinking that it was a piece of cloth thrown away by someone and therefore ownerless, the thera picked it up. The brahmin looking out of his window saw the thera picking up the piece of clothing and came after the thera, abusing and accusing him. "You shaven head! You are stealing my clothing", he said; the thera promptly returned the piece of clothing to the brahmin.

Back at the monastery, the thera related the above Incident to other bhikkhus, and they made fun of him and jokingly asked him whether the cloth was long or short, coarse or fine. To this question the thera answered, "Whether the clothing is long or short, coarse or fine matters not to me; I am not at all attached to it." Other bhikkhus then reported to the Buddha that the thera was falsely claiming himself to be an arahat. To them the Buddha replied, "Bhikkhus! The thera speaks the truth; an arahat does not take anything that is not given him."

(偈410)

于此世他世，彼无有爱欲，

爱尽而解脱，彼为婆罗门。

Who has no longings for this world or for the next, Who is desireless and emancipated — I call a Saint.

# 含义 Meaning

对今生或来世都没有欲望的人, 没有贪欲, 烦恼的人, 我称之为婆罗门。

Him I call a brahmana, who has no desire either for this world or for the next, who is free from craving and from moral defilements.

* 故事集 Story 

比库误会沙利子尊者 26-410

## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)

沙利子尊者有一次与一群比库到一小村落附近的精舍去结夏安居。村民看见沙利子尊者来，就答应要提供所有的必需品，但直到结夏安居结束以后，村民并没有提供所有的必需品。沙利子尊者说：“如果村民再供养袈裟来，请送来给我，如果没有，也请通知我。”然后，他就回揭达林给孤独园去向佛陀顶礼问讯。其他比库误会沙利子尊者的意思，就向佛陀报告：“世尊！沙利子尊者仍然执着于物质的东西，如袈裟和其它必需品。”

佛陀回答说：“比库们！沙利子不贪爱任何东西。他要求把村民供养的袈裟交给他，是为了避免供养的村民失去功德，同时也无损比库和沙马内拉的神圣尊敬。”

The Story of Thera Sariputta 26-410

## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)

On one occasion, Thera Sariputta accompanied by five hundred bhikkhus went to a monastery near a small village to spend the vassa. At the end of the vassa, Thera Sariputta wanted robes for young bhikkhus and samaneras. So he said to the bhikkhus, "If people come to offer robes, send them to me or inform me"; and then he left for the Jetavana monastery to pay homage to the Buddha. Other bhikkhus misunderstood Thera Sariputta's instructions, and said to the Buddha, "Venerable Sir! Thera Sariputta is still attached to material things like robes and other requisites of a bhikkhu." To them the Buddha replied, "Bhikkhus! My son Sariputta has no more craving in him. He told you to bring the robes to him, so that the chances to perform meritorious deeds may not decrease for lay-disciples, and the chances to accept whatever they may properly receive may not be reduced for young bhikkhus and samaneras."

(偈411)

无有诸爱执，慧观无疑惑，

立于甘露境，彼为婆罗门。

(注: 甘露境-涅槃、不死)

Who has no longings, who, through knowledge, is free from doubts, Who has gained a firm footing in the deathless — I call a Saint.

# 含义 Meaning

没有了贪欲, 了悟四圣谛而没有疑惑, 并且证得涅槃的人, 我称之为婆罗门。

Him I called a brahmana, who has no craving, who through knowledge of the Four Noble Truths is free from doubt, and has realized Nibbana the Deathless.

* 故事集 Story 

比库误会马哈摩嘎喇那尊者 26-411

## 马哈摩嘎喇那 = 摩诃目犍连 (十大弟子 / 神通第一)

有一次，众多比库向佛陀报告说，马哈摩嘎喇那尊者也像沙利子尊者一样，仍然执着于世间的一切。佛陀回答他们说，马哈摩嘎喇那尊者已经是彻底去除贪爱的阿罗汉。

The Story of Thera Maha Moggallana 26-411

## Maha Moggallana (The ten principal disciples/ Top Master of supernatural powers.)

On one occasion, the bhikkhus told the Buddha about Thera Maha Moggallana the same thing they had said of Thera Sariputta that he still had attachment to worldly things. To them the Buddha said that Thera Maha Moggallana had discarded all craving.

(偈412)

超越善与恶，不着于两边，

清净无忧苦，彼为婆罗门。

He who has transcended both merit and evil, and the ties as well, Who is sorrowless, stainless, and pure — I call a Saint.

# 含义 Meaning

超越善与恶, 超越一切结, 无忧无虑, 清净无垢的人, 我称之为婆罗门。

Him I call a brahmana, who, in this world, has transcended both ties good and evil; who is sorrowless and, being free from the taints of moral defilements, is pure.

* 故事集 Story 

超越善恶 26-412

有一天，一群比库向佛陀说：“隸婆多沙马内拉获得很多的供养，有好名声和财富。他虽然一个人住在森林里，但透过神通，已经建立很多精舍给几百位比库安住。”

佛陀告诉他们：“比库们！隸婆多已经连根拔除所有的贪爱，他已经证得阿罗汉果。”

The Story of Samanera Revata 26-412

One day, the bhikkhus said to the Buddha, "Revata is getting many offerings from people, he is gaining fame and fortune. Even though he lives alone in the forest, through supernormal power he has now built five hundred pinnacled monasteries for five hundred bhikkhus." To them the Buddha said, "Bhikkhus, my son Revata has discarded all craving; he has transcended both good and evil."

(偈413)

如月满明净，纯洁静无恼，

灭除有渴爱，彼为婆罗门。

(注: 有-欲有、色有、无色有)

Who is spotless as the moon, who is pure, serene, and unperturbed, Who has destroyed craving for becoming — I call a Saint.

# 含义 Meaning

如同没有瑕疵的月亮, 澄净, 安详, 清明, 不再渴求轮回的人, 我称之为婆罗门。

Him I call a brahmana, who, like the moon (in a cloudless sky), is pure, clear and serene, and in whom craving for existence is extinct.

* 故事集 Story 

身体会发光的年轻人 26-413

肯达帕尊者在某一前世时，曾经供养檀香木给供奉咖沙巴佛遗物的浮图塔。因为这善行，他出生在沙瓦提城中一位婆罗门的家里，同时身上有特殊的异象，那就是他的肚脐眼能闪闪发出圆圈的光晕，人们因此称呼他肯达帕。一些婆罗门就利用这不寻常的特征，带他到城里去展示，只有付钱的人才可以触摸他。

有一次，他们带他到揭达林给孤独园附近，向准备前往给孤独园的佛陀信徒说：“你们去见佛陀，听他说法有什么用呢？没有人比肯达帕更有能力。任何人只要触摸他的身子就会发财。你们为什么不来试试看呢？”这些信徒回答说：“我们的老师具足一切能力，没有人比得上他。”

这些婆罗门就带肯达帕到给孤独园去与佛陀一较高下。但当肯达帕与佛陀在一起时，他肚脐的光就自动消失，而被带离佛陀面前时，又恢复放光，但与佛陀一起时，又消失了。肯达帕在心里告诉自己：“佛陀毫无疑问地知道如何使我身上的光消失。”他恳求佛陀教导他这方法。但佛陀劝他先加入僧团为比库，然后佛陀才会考虑教他。

肯达帕于是告诉他的婆罗门朋友，说他要加入僧团，学习这技巧，请他们等他。成为比库后，佛陀教导他去观身，也就是观察人身三十二个令人讨厌，不净的地方。几天后，他就证得阿罗汉果。这时候，他的婆罗门朋友问他是否已经学会技巧了？他回答他们：“你们最好回去吧！我不想离开这里了。”众多比库向佛陀转述他的话，佛陀说：“肯达帕说的是真心话。他已经彻底消除所有的精神污垢了(注)。”

(注) 佛陀在另外的场合说，以创造奇迹来吸引信徒，就像商人雇请歌舞女郎来招揽生意一般。

The Story of Thera Candabha 26-413

Candabha had, in a previous existence, made offerings of sandalwood to a stupa where the relics of Kassapa Buddha were enshrined. For this good deed, he was reborn in a brahmin family in Savatthi. He was born with a distinguishing mark, viz., a circle of light radiating from around his navel. As this circle of light resembled the moon he came to be known as Candabha. Some brahmins, taking advantage of this unusual feature, put him on a cart and took him round the town for exhibition and only those who paid a hundred or a thousand were allowed to touch him. On one occasion, they stopped at a place between the town and the Jetavana monastery. To ariyas going to the Jetavana monastery, they said, 'What is the use of your going to the Buddha and listening to his discourses? There is no one who is as powerful as Candabha. One who touches him will get rich; why don't you come and see ?" The ariyas then said to them, "Only our teacher is powerful; he is unrivalled and matchless."

Then the brahmins took Candabha to the Jetavana monastery to compete with the Buddha. But when Candabha was in the presence of the Buddha, the ring of light went out by itself. When Candabha was taken out of sight of the Buddha, the ring of light returned automatically; it again disappeared when taken back to the presence of the Buddha. Candabha then asked the Buddha to give him the mantra (words of incantation) that would make the ring of light disappear from around his navel. The Buddha told him that the mantra could be given only to a member of his Order. Candabha told the brahmins that he was getting a mantra from the Buddha and that after mastering the mantra he would be the greatest person in the whole of Jambudipa. So the brahmins waited outside the monastery.

Meanwhile, Candabha became a bhikkhu. He was instructed to contemplate the body, i.e., to reflect on the repulsiveness and impurity of the thirty-two constituents of the body. Within a few days, Candabha attained arahatship. When the brahmins who were waiting outside the monastery came to enquire whether he had acquired the mantra, Candabha replied. "You people had better go back now; as for me I am no longer in a position to go along with you." Other bhikkhus, hearing him, went to the Buddha and said, "Candabha is falsely claiming that he has become an arahat." To them the Buddha replied, "Candabha speaks the truth; he has eradicated all moral intoxicants."

(偈414)

越纷乱险路，无明轮回海，

得度于彼岸，超越于一切，

心定无贪疑，无执而解脱，

自证于涅槃，彼为婆罗门。

(注: 险路-烦恼)

Who has passed beyond this quagmire, this difficult path, the ocean of saṃsāra and delusion, who has crossed and gone beyond, who is meditative, free from craving and doubts, who, clinging to nothing, has attained nibbāna — I call a Saint.

# 含义 Meaning

超越泥泞（贪欲）、崎岖道（烦恼）、生死海（轮回）、无明黑暗的人; 渡过四瀑流（欲、生、邪见、与无明瀑流）而证得涅槃的人; 禅定止观的人; 没有欲爱和疑惑的人；完全不执着, 究竟寂静的人, 我称之为婆罗门。

Him I call a brahmana, who, having traversed this dangerous swamp (of passion), this difficult road (of moral defilements), the ocean of life (samsara) and the darkness of ignorance (moha), and having crossed the fourfold Flood, has reached the other shore (Nibbana); who practises Tranquility and Insight Meditation, who is free from craving and from doubt, who clings to nothing and remains in perfect peace.

* 故事集 Story 

特别长的怀孕期 26-414

殊帕瓦莎公主的怀孕期异常的长。当她产前阵痛好几天时，她不停忆念佛、法、僧三宝的殊胜。最后，她甚至请丈夫代替她去向佛陀顶礼问讯。佛陀知道公主的情况时，就说：“愿公主免除恐惧，一切平安，愿她顺利生下健康、高贵的儿子。”正当佛陀这么说时，公主也生下健康的儿子。当天，佛陀和众多比库都被邀请到他们家去供应，庆祝他们儿子的诞生。

这孩子长大后，出家为比库，大家称呼他尸瓦哩。他在剃度出家时，当下就证得阿罗汉果。后来更以能够轻易得到供养而出名。他是供养第一的比库。

有一次，比库请教佛陀，为什么尸瓦哩在母胎中特别久？

佛陀回答他们：“比库们！某一世时，尸瓦哩是一位王子，他的国家给另一位国王占据了，为了要夺回祖国，他接受母亲的建议，围堵该城市。城里的人们因此断水断炊好几天。因为这恶业，他们今生要忍受长期怀孕和生产的痛苦。”

The Story of Thera Sivali 26-414

Princess Suppavasa of Kundakoliya was in pregnancy for seven years and then for seven days she was in labour pains. She kept contemplating the unique qualities of the Buddha, the Dhamma and the Samgha and in the end she sent her husband to the Buddha to pay obeisance to him on her behalf and to inform him of her condition. When informed of the condition of the princess, the Buddha said, "May Suppavasa be free from danger and from sorrow; may she give birth to a healthy noble son in safety." As these words were being spoken, Suppavasa gave birth to her son at her house. On that very day, soon after the birth of the child, the Buddha and some bhikkhus were invited to the house. Alms-food was offered there and the newly born child offered filtered water to the Buddha and the bhikkhus. To celebrate the birth of the child, the parents invited the Buddha and the bhikkhus to their house to offer food for seven days.

When the child grew up he was admitted to the Order and as a bhikkhu he was known as Sivali. He attained arahatship as soon as his head was shaved off. Later, he became famous as the bhikkhu who received the largest amount of offerings. As a recipient of offerings he was unsurpassed.

On one occasion, the bhikkhus asked the Buddha why Sivali, with the qualifications to become an arahat, was confined in his mother's womb for seven years. To them the Buddha replied, "Bhikkhus! In a previous existence, Sivali was the son of a king who lost his kingdom to another king. In trying to regain their kingdom he had besieged the city on the advice of his mother. As a result, the people in the city were without food or water for seven days. It was for this evil deed that Sivali was imprisoned in his mother's womb for seven years. But now, Sivali has come to the end of all dukkha; he has realized Nibbana."

(偈415)

住世弃爱欲，离俗而出家，

爱欲有灭尽，彼为婆罗门。

(注: 爱欲-欲情，欲乐)

Who in this world, giving up sense-desires, would renounce worldly life and become a homeless one, he who has destroyed sense-desires and becoming — I call a Saint.

# 含义 Meaning

世间人若割舍欲乐, 正信出家, 灭除贪欲, 不再轮回, 我称之为婆罗门。

Him I call a brahmana, who, in this world, has given up sensual pleasures, and leaving the home-life has become a bhikkhu; who has eradicated sensual desires and has come to the end of existence.

* 故事集 Story 

诱惑比库的妓女 26-415

## 阿难达 = 阿难陀 (十大弟子 / 多闻第一) 

山桌山慕达是沙瓦提城里一户有钱人家的儿子，出家成为比库后，他到距离沙瓦提城相当遥远的王舍城去禅修。从此以后，他的父母非常思念他。有一天，沙瓦提城里举行一些典礼，他们因为儿子不在身边而不禁哭泣起来有一位妓女看见他们在哭泣，就询问他们究竟什么事惹得他们如此伤心？这对夫妇就把事情的原委告诉她，她就问：“如果我能使你们的儿子离开僧团还俗的话，你们要如何酬谢我呢？”夫妇俩答应使她成为富翁。这妓女就向他们要了一大笔钱，出发前往王舍城。

抵达王舍城后，她在山卓山慕达进城化缘的路上租了一间房子，并且准备好美味的食物，等他来化缘。刚开始的几天，她在房子门口供养他。不久，她邀请他进屋子里。她更花钱雇请几位小孩子在他经常来化缘的时候，在房子门口嬉戏，她于是籍口一楼又吵又有灰尘，而邀请他上顶楼去进食。等他随她上到楼顶时，她却关上门，开始诱惑他：“尊者！请你当我亲爱的丈夫吧！让我做你亲爱的妻子吧！等我们渡过漫长、快乐的婚姻生活后，我们可以一齐加入僧团，再精进努力，尽最大的努力证入涅槃。”这比库明白自己犯错了，立即心生警惕，告诉自己：“由于疏忽，我已经犯了大错。”

这时候，佛陀知道发生在山卓山慕达身上的事，就叫阿难达来，告诉他：“山卓山慕达正在王舍城中一栋尖顶楼房的二楼上对抗一位妓女的挑逗，但是他终究会战胜。”佛陀就透过神通放光，劝诫山卓山慕达：“去除对财富和感官欲乐的贪爱，从欲望中解脱出来吧！”山卓山慕达也正念现前，努力思考佛陀的教诲，而证得阿罗汉果。

The Story of Thera Sundarasamudda 26-415

## Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)

undarasamudda was the son of a rich man from Savatthi. After he had entered the Order, he left for Rajagaha, which was forty-five yojanas away from Savatthi, to practise meditation. One day, while some festivities were going on in Savatthi, the parents of Sundarasamudda missed him very much; they also felt sorry for their son who was missing all the enjoyment and they wept. As they were weeping, a courtesan came to them and asked what the matter was. On hearing about their son, the courtesan said, "If I could make your son leave the Order and return to the life of a lay man how would you reward me?" The parents answered that they would make her rich. The courtesan then asked for a large sum of money and left for Rajagaha with a number of followers.

At Rajagaha, she rented a house with seven-tiered pinnacles on the route where Thera Sundarasamudda would come on his alms-round. She prepared good food and waited for him. On the first few days, she offered alms-food to the thera at the door of her house. Later, she invited him to come inside. Meanwhile, she paid money to some children to come and play just outside the house about the time the thera usually came on his alms-round. This gave her the excuse that it was very dusty and noisy on the ground floor; with this excuse she invited the thera to the top floor to have his alms-food. The thera consented and went up and as soon as he had entered the room, the courtesan closed the door. Then she started seducing the thera. She said to the thera, "Venerable Sir! Please be my youthful and energetic husband, and I will be your dearly beloved wife. After our long and happy wedded life we can both leave it to enter the Order and strive our very best to attain Nibbana." When he heard these words the thera suddenly realized his mistake and got alarmed. Then he said to himself, "Indeed, by being negligent and unmindful I have made a great mistake."

At that instant, the Buddha saw from his Perfumed Chamber what was happening to Thera Sundarasamudda at Rajagaha. He called the Venerable Ananda and said to him, "Ananda! On an upper storey of a pinnacled building in Rajagaha, there now goes on a struggle between Sundarasamudda and a courtesan; but in the end the thera will be the winner." After saying this to Ananda, the Buddha sent forth his radiance to the thera, made him feel his presence, and said, "My son! Be resolute and get rid of love of wealth and sensual pleasures."

Then the Buddha spoke the above verse, at the end of the discourse the thera attained arahatship, and by supernormal power passed through the roof into the sky and went to the Buddha.

(偈416)

住世弃渴爱，离俗而出家，

渴爱有灭尽，彼为婆罗门。

Who in this world giving up craving, would renounce worldly life and become a homeless one, Who has destroyed craving and becoming — I call a Saint.

# 含义 Meaning

世间人若弃绝爱欲, 正信出家, 灭除爱欲, 不再轮回, 我称之为婆罗门。

Him I call a brahmana, who, in this world, has given up craving, and leaving the home-life has become a bhikkhu; who has eradicated craving and has come to the end of existence.

* 故事集 Story 

阇祗罗比库证得阿罗汉果 26-416 (1)

一位阿罗汉比库在咖沙巴佛入灭后不久四处去募款，准备兴建供奉咖沙巴佛遗物的浮图塔。有一天，他来到一户金匠的门前，不巧，金匠与妻子正在激烈争吵，他就对着比库大吼：“你最好丢掉咖沙巴佛的遗物，滚回去吧！”他太太听他这么一说，却说：“你如果生气，就只辱骂我好了，喜欢的话，甚至可以殴打我，但你为什么要辱骂咖沙巴佛和比库呢？你这么做，已经犯下大错了！”金匠听完妻子的话后，明白自己刚才犯下十分严重的错误。为了补救他的错误，他制作了一些金饰的花，装在金色的罐子，然后供养给咖沙巴佛的浮图塔。

这一世，他出生为一位富家女的私生子。出生时，她将他放在罐子里，然后顺水飘流而下，最后被一位在河中沐浴的年轻女子看见，便加以收养，并命名为阇祗罗。长大后，他的养母听从比库的建议，送他去刹尸罗受教育。这比库并且安排阇祗罗住在他一位商人弟子的家。后来，阇祗罗与商人的女儿结婚。婚后不久更在他们新屋的后院里挖出大量的金子。他们总共生育了三个儿子。阇祗罗后来更出家为比库，并且证得阿罗汉果。

有一天，佛陀和包括阇祗罗在内的众多比库到阇祗罗儿子的家去化缘，他的儿子们连续十五天供养佛陀和众多比库。过了一阵子，比库们问阇祗罗是否仍执着他的金子和儿子？他回答说已经毫无牵挂。这些比库就向佛陀叙说阇祗罗所说的话，佛陀说：“比库们！阇祗罗已经涤除贪爱和骄傲，他已经证得阿罗汉果。”

The Story of Thera Jatila 26-416 (1)

oon after the passing away (Parinibbana) of Kassapa Buddha, an arahat thera went round for donations to build a gold stupa where the relics of Kassapa Buddha were to be enshrined. The thera came to the house of a goldsmith while he and his wife were engaged in a heated quarrel. The goldsmith shouted at the thera and said, "You had better thrown your stupa into the water and go away." His wife then said to the goldsmith, "If you are angry with me you should abuse me only; you can even beat me if you like; but why do you have to abuse the Buddha and the thera? Surely, you have done a grievous wrong!" Hearing her words, the goldsmith realized the enormity of the wrong he had done and wanted to make atonement for it. So, he made some gold flowers, put them into three gold pots and offered them to be put into the relic chamber of the stupa of Kassapa Buddha.

In his present existence he was conceived in the womb of a rich man's daughter who had had an illicit love affair. When the child was born, she put it into a pot and floated it down the stream. A young woman who was bathing in the stream saw the child in the pot and took it with her. She adopted him and named him Jatila. Later, on the advice of a thera the woman sent Jatila to Taxila where he had his education. While at Taxila the thera arranged for him to stay at the house of a merchant who was a disciple of his. In due course, Jatila married the daughter of the merchant. Soon after the marriage, a large mound of gold appeared in the backyard of the house which was newly built for the couple. Three sons were born out of this marriage. After that, Jatila joined the Order and attained arahatship within a few days.

On one occasion, as the Buddha went on an alms-round with five hundred bhikkhus including Jatila, they came to the house of the sons of Jatila. His sons offered alms-food to the Buddha and his disciples for fifteen days. Some time afterwards, the bhikkhus asked Jatila whether he was still attached to his mound of gold and his sons, and he answered that he had no more attachment to them. The bhikkhus then said to the Buddha that Jatila was falsely claiming to have attained arahatship. To them the Buddha said, "Bhikkhus! Jatila has got rid of craving and pride; he has indeed attained arahatship."

* 故事集 Story 

乔帝卡在天上的美丽屋舍 26-416 (2)

乔帝卡是王舍城中非常著名，非常有钱的人。他住在高广华厦中，该大厦有七道墙，每道墙进出的门都有守护精灵保护着。他的财富之名传播的很远，很多人都来参观他的华厦。有一次，宾比萨拉王和阿迦答沙都王子也来参观他的华厦。阿迦答沙都王子眼见他的华厦如此壮观，发誓将来成为国王时，绝对不许乔帝卡住在这华厦中。国王离开华厦时，乔帝卡送给国王一颗无价之宝的大红宝石。送礼物给前来参观华厦的人是乔帝卡的习惯。

后来，阿迦答沙都王杀死父王，篡位成功。当上国王后，他果真携带将士前去乔帝卡的华厦，准备用武力取得。但华厦所有的门都有精灵保护，阿迦答沙都王和他的将士只好无功而退。当他前往竹林精舍时，发现乔帝卡正在听佛陀说法，阿迦答沙都王就大声吼叫着：“你命令你的守护灵和我的将士作战，自己却跑到这里来，假装听佛陀说法！”乔帝卡听阿迦答沙都王这么一说，才知道国王刚到他的华厦去，准备予以没收。

过去世时，乔帝卡曾经发过誓愿，希望他的财产不会被人强夺而去。此刻他的愿望显然已经实现了，他就告诉国王：“国王！任何人无法在违背我的意愿下夺走我的财富。”说完这句话后，他伸出十指，请国王强行拿下他手指上的戒指。国王奋力想要拔出戒指，就是无法成功。乔帝卡于是要国王铺块布，然后他把双手放在布上，结果所有的戒指自动滑落下来，乔帝卡把它们献给国王，他接着请求佛陀让他加入僧团。不久，他就证得阿罗汉果。

后来，有一天，比库们问他是否仍然执着于他的华厦和财富？他回答说没有。这些比库就请教佛陀：“世尊！乔帝卡宣称已证得阿罗汉果，真的吗？”佛陀说：“比库们！乔帝卡说的是事实，他已经没有任何贪爱了，他现在是一位阿罗汉。”

The Story of Thera Jotika 26-416 (2)

Jotika was a famous rich man from Rajagaha. He lived in a stately mansion with seven tiered pinnacles. There were seven walls around his mansion, each of which had an entrance guarded by celestial demons. The fame of his wealth spread far and wide, and many people came to see his mansion. On one occasion, King Bimbisara came to visit Jotika; he also brought his son Ajatasattu with him. Ajatasattu seeing the grandeur of Jotika's mansion vowed that he would not allow Jotika to live in such a magnificent mansion when he became king. On the king's departure from his house Jotika presented the king with a large priceless ruby. It was the custom of Jotika to give presents to all visitors who came to see him.

When Ajatasattu ascended the throne, after killing his father, he came with his soldiers to take the mansion of Jotika by force. But as all the gates were well guarded by celestial demons, Ajatasattu and his soldiers had to retreat. Ajatasattu fled to the Veluvana monastery and he found Jotika listening to a discourse given by the Buddha. Seeing Jotika at the feet of the Buddha, Ajatasattu exclaimed, "After making your guards fight me, you are now pretending to be listening to a discourse!" Jotika realized that the king had gone to take his place by force and that he had been compelled to retreat.

In a past existence, Jotika had made a solemn wish that his property might not be taken away from him against his wish, and this wish had been fulfilled. So Jotika said to King Ajatasattu, "O king! My property cannot be taken away against my wish." Saying this, he stretched out his ten fingers and asked the king to take off the twenty rings he was wearing on his fingers. The king tried hard to take them off but did not succeed. Jotika then asked the king to spread out a piece of cloth and as Jotika put his fingers on to the cloth, all his rings easily slipped off. After he had given all his rings to King Ajatasattu, Jotika asked the Buddha that he might be permitted into the Order. Soon after entering the Order, Jotika attained arahatship.

One day, when other bhikkhus asked him whether he had any more craving left in him for his mansion his wealth and his wife, he answered that he did not have any more craving for them. The bhikkhus then went to the Buddha and said, "Venerable Sir! Thera Jotika claims to have attained arahatship; he is telling lies." To them the Buddha said, "Bhikkhus! Jotika speaks the truth; he does not have any more craving in him. He is now an arahat."

(偈417)

弃人间束缚，越天界束缚，

解脱一切缚，彼为婆罗门。

Who, discarding human ties and transcending celestial ties, is completely delivered from all ties — I call a Saint.

# 含义 Meaning

解除天人束缚, 解除一切束缚的人, 我称之为婆罗门。

Him I call a brahmana, who has given up attachment to (sensual pleasures of) human life, has transcended attachment to (sensual pleasures of) deva life and is completely free from all attachment.

* 故事集 Story 

曾经是舞者的比库 26-417

舞者那塔普塔卡有一次聆听佛陀说法。听完之后，他就加入僧团成为比库，后来更证得阿罗汉。有一次，佛陀和包括他在内的很多比库外出化缘时，遇见一位年轻的舞者在跳舞，其他比库问他是否仍喜欢跳舞。他回答说：“不！不再喜欢了！”比库们向佛陀报告这件事，佛陀说：“比库们！那塔普塔卡已经彻底斩断执着的束缚，他已经是阿罗汉了！”

The Story of Thera Nataputtaka 26-417

Once, the son of a dancer was going round the streets singing and dancing when he had a chance to listen to a discourse given by the Buddha. After listening to the discourse, he entered the Order and attained arahatship soon afterwards. One day, while the Buddha and the bhikkhus including Nataputtaka were going on an alms-round, they came across the son of another dancer dancing in the street. Seeing the young man dancing, the other bhikkhus asked Nataputtaka whether he still liked dancing. And Nataputtaka answered, "No, I do not." The bhikkhus then went to the Buddha and told him that Thera Nataputtaka was falsely claiming to have attained arahatship. Thereby, the Buddha said, "Bhikkhus! Nataputtaka has gone beyond all bonds of attachment; he has become an arahat."

(偈418)

舍弃爱不爱，清凉无烦忧，

雄胜世间者，彼为婆罗门。

(注: 爱-爱欲；不爱-不乐于林中修梵行；无烦忧-无依着；指依五蕴，烦恼，行与爱欲；世间者-世间，指五蕴。)

Who has given up likes and dislikes, who is cooled and without defilements, who has conquered the world and is courageous — I call a Saint.

# 含义 Meaning

超越喜欢（欲乐）与不喜欢（到林间僻静处修行）, 清凉, 没有烦恼的人, 调御五蕴, 精进的人我称之为婆罗门。

Him I call a brahmana, who has given up taking delight (in sensual pleasures) and not taking delight (in solitude); who has attained perfect peace and is free from moral defilements; who has overcome all the five khandhas (lit., the world) and is diligent.

* 故事集 Story 

曾经是舞者的比库 26-418

舞者那塔普塔卡加入僧团后，证得阿罗汉果。佛陀说：“比库们！那塔普塔卡不再沉溺于一切欲乐了！”

(注) 请参考： 第二十六品-婆罗门品之故事集26-偈417 【曾经是舞者的比库】 

The Story of Thera Nataputtaka 26-418

As in the previous story, the son of a dancer had entered the Order and had attained arahatship. Other bhikkhus went to the Buddha and told him about Thera Nataputtaka claiming to have attained arahatship. To them the Buddha said, "Bhikkhus! Nataputtaka has given up taking delight in all things."

* Cross Reference: Chapter 26-Holy One, Verse 417 - [The Story of Thera Nataputtaka].

(偈419)

遍知于一切，众生之生灭，

无执、善逝、觉，彼为婆罗门。

(注: 无执、善逝、觉-善逝，佛陀，觉者)

Who in every way knows the death and rebirth of beings, Who is non-attached, well-spoken, and enlightened — I call a Saint.

# 含义 Meaning

遍知有情众生的生死, 不执着, 善逝(趣向涅槃), 明白四圣缔的人, 我称之为婆罗门。

Him I call a brahmana, who knows the death and rebirth of beings in every detail, who is detached, who follows the good practice and knows the Four Noble Truths.

(偈420)

诸天、乐神、人，不知彼所趣，

杀贼漏尽者，彼为婆罗门。

(注: 所趣-去向；杀贼-断除烦恼。)

Whose destiny neither gods, celestial musicians, nor men know, Who has destroyed all corruptions, and is far removed from passions - I call a Saint.

# 含义 Meaning

烦恼漏尽的阿罗汉, 诸天、甘塔拔及人都不知道他(她)的往生处, 我称之为婆罗门。

Him I call a brahmana, whose destination the devas or gandhabbas or men do not know who has eradicated moral intoxicants and is an arahat.

* 故事集 Story 

摸骨专家婆耆舍 26-419 & 420

王舍城中有位名字叫做婆耆舍的婆罗门，他只要触摸死人的骨骸，就能判断该人究竟往生天界、人间或地狱。有些婆罗门就带他到各个村落去，村子的人都围在他身边，大方付钱，请教他们已故亲人的往生处。 

有一次，他们来到揭达林给孤独园附近。他们看见很多人要前去听佛陀说法，就要那些人过来请教婆耆舍。但那些要去闻法的人却说：「婆耆舍知道个什么啊！我们的老师无与伦比，只有他才是究竟证悟的人。」并与他们展开一场激烈的争论。最后有一个人说：「好吧！让我们去应证一下，究竟婆耆舍或佛陀懂得多？」大伙儿就到精舍去。 

佛陀知道他们的来意后，就吩咐一位比库分别准备往生地狱、畜生、人间、天界的四付骨骸，同时也准备了一位阿罗汉的骨头，然后把这五付骨头排成一列。婆耆舍正确判断前四付骨头的主人往生何处，但最后一付骨头却难倒他。佛陀便开口道：「婆耆舍，不知道了吧！我知道第五付骨头的主人往生何处。」婆耆舍请求佛陀教导他知道第五付骨头主人往生何方的技巧。佛陀建议他先出家，加入僧团，佛陀才可能教导他。 

婆耆舍就要他的婆罗门朋友等候他学会这种技巧。成为比库后，佛陀教导他观想人身三十二个部位。他遵照佛陀的指示，努力禅修，不久之后，就证得阿罗汉果。 

当他的婆罗门朋友前来问他是不是学成功时，他告诉他们：「你们最好离开这里，我不再需要了解这种技巧了，我也不会和你们走了。」其他比库听他这么说，就去请教佛陀：「世尊！婆耆舍宣称已经证得阿罗汉果。真的吗？」佛陀说：「比库们！他当真明白世事万物的生灭，他已经是阿罗汉了。」 

(注)「甘塔拔」：天的一种。

The Story of Thera Vangisa 26-419 & 420

Once, in Rajagaha, there was a brahmin by the name of Vangisa who by simply tapping on the skull of a dead person could tell whether that person was reborn in the world of the devas, or of the human beings, or in one of the four lower worlds (apayas). The brahmins took Vangisa to many villages and people flocked to him and paid him ten, twenty or a hundred to find out from him where their various dead relatives were reborn.

On one occasion, Vangisa and his party came to a place not far from the Jetavana monastery. Seeing those people who were going to the Buddha, the brahmins invited them to come to Vangisa who could tell where their relatives had been reborn. But the Buddha's disciples said to them, "Our teacher is one without a rival, he only is the Enlightened One." The brahmins took that statement as a challenge and took Vangisa along with them to the Jetavana monastery to compete with the Buddha. The Buddha, knowing their intention, instructed the bhikkhus to bring the skulls of a person reborn in niraya, of a person reborn in the animal world, of a person reborn in the human world, of a person reborn in the deva world and also of an arahat. The five were then placed in a row. When Vangisa was shown those skulls he could tell where the owners of the first four skulls were reborn but when he came to the skull of the arahat he was at a loss. Then the Buddha said, "Vangisa, don't you know? I do know where the owner of that skull is." Vangisa then asked the Buddha to let him have the magical incantation (mantra) by which he could thus know; but the Buddha told him that the mantra could be given only to a bhikkhu. Vangisa then told the brahmins to wait outside the monastery while he was being taught the mantra. Thus, Vangisa became a bhikkhu and as a bhikkhu, he was instructed by the Buddha to contemplate the thirty-two constituents of the body. Vangisa diligently practised meditation as instructed by the Buddha and attained arahatship within a short time.

When the brahmins who were waiting outside the monastery came to ask Vangisa whether he had acquired the mantra, Vangisa said, "You all had better go now; as for me, I should no longer go along with you." Other bhikkhus hearing him thought he was telling lies, so they went to the Buddha and said, "Venerable Sir! Vangisa is falsely claiming to have attained arahatship." To them the Buddha said, "Bhikkhus! Vangisa really knows the death and rebirth of beings."

(偈421)

不执着过去，现在与未来，

不着于一物，彼为婆罗门。

Who has no clinging to aggregates past, present, or future, Who is without clinging and grasping — I call a Saint.

# 含义 Meaning

不执着于过去, 未来和现在五蕴的人, 断除烦恼, 不执着的人, 我称之为婆罗门。

Him I call a brahmana, who does not cling to the past, future and present khandha aggregates and who is free from moral defilements and attachment.

* 故事集 Story 

妻子出家为比库尼 26-421

王舍城中有位佛陀信徒，名字叫毗舍可。有一次，他听完佛陀说法后，就证得三果。他告诉妻子：“请继承我的财富吧！从今以后，我不要再管世间事了。”他的妻子曇摩提那拒绝他的要求，相反地，请求让她出家，加入尼众僧团。毗舍可答应她出家做比库尼后，她就离开王舍城，努力精进禅修，所以在短短的时间内，就证得阿罗汉果了。

证果后，她返回王舍城。她的丈夫听说她回来了，就去见她，并且请教几个问题。当他请教初、二和三果的问题时，她都予以回答，但他问及阿罗汉果的时候，她不回答，却说：“这个问题超过你的程度，如果你要知道，请你去问佛陀。”他就去向佛陀请教同样的问题，佛陀说：“她已经回答你的问题了。如果你问我，我也是同样的答案。”佛陀的话证实曇摩提那已经证得阿罗汉果。

The Story of Theri Dhammadinna 26-421

Once, there was a lay-disciple of the Buddha named Visakha in Rajagaha. After hearing the Buddha's discourses again and again Visakha attained Anagami Fruition and he said to his wife, "Please accept all my property; from today, I'm not going to take part in any of the affairs of the house." His wife Dhammadinna retorted, "Who would swallow the spittle you have thrown up?" Then she asked permission from him to enter the Order and became a bhikkhuni. After becoming a bhikkhuni she went to a monastery in a small village in the company of other bhikkhunis to practise meditation. Within a short time, she attained arahatship and returned to Rajagaha.

Visakha, hearing that Dhammadinna had returned, went to see her and asked her some questions. When he asked her about the first three maggas she answered him; but when he asked her questions on the arahatta magga and phala she said, "O lay-disciple! This matter is out of your depth; if you want, you may go and ask the Buddha." When Visakha asked the Buddha, the Buddha said, "Dhammadinna has already answered your question. If you ask me I shall have to give the same answer." Saying this the Buddha confirmed the fact that Dhammadinna had attained arahatship.

(偈422)

无畏如牛王，尊贵勇猛者，

贤圣无欲爱，战胜诸魔军，

净行正觉者，彼为婆罗门。

The fearless, noble hero, the great sage, the conqueror, the desireless, the cleansed, the enlightened — I call a Saint.

# 含义 Meaning

毫无畏惧, 尊贵, 勇猛, 智慧具足的人, 断除欲望, 调伏五蕴烦恼, 沐浴清净, 证悟的人, 我称之为婆罗门。

Him I call a brahmana, who is fearless like a bull, who is noble and diligent, who is a seeker of high moral virtues and a conqueror (of three Maras), who is free from craving, who has been cleansed of moral defilements and knows the Four Noble Truths.

* 故事集 Story 

盎古利马喇尊者和大象 26-422

有一次，巴谢那地王和玛莉咖皇后以史无前例的无遮大会供养佛陀和众多比库。大会预计安排顶着伞的大象，为每一位比库遮阳，但却缺少一只驯服的大象，所以只好用一只尚未驯服的象顶替。盎古利马喇尊者恰好被安排到这只大象。每个人都担心这只象会出纰漏，但当它被牵到尊者身边时，却变得乖顺。

后来，比库们问尊者，当时心中害怕吗？他说不怕。这些比库向佛陀报告他的话，佛陀说：“比库们！没错，盎古利马喇当时毫无畏惧。像他一样的阿罗汉心中没有任何畏惧。”

The Story of Angulimala 26-422

On one occasion, King Pasenadi and Queen Mallika made an alms-offering to the Buddha and his bhikkhus numbering five hundred in all, on a scale which could not be surpassed by anyone else. At that ceremony, each bhikkhu was to have an elephant holding a white umbrella over his head as a sunshade. However, they could get only four hundred and ninety-nine trained elephants and so they had to put in an untrained elephant and it was allotted to hold the umbrella over Thera Angulimala. Every one was afraid that the untrained elephant might give trouble, but when brought near Thera Angulimala it was quite docile.

It was with reference to this incident that the bhikkhus later asked Angulimala whether he did not get frightened or not. To this question Angulimala answered that he was not frightened. The bhikkhus then went to the Buddha and said that Thera Angulimala claimed to have attained arahatship. To them the Buddha said, "Bhikkhus! It is quite true that Angulimala was not afraid; those who are like him are also not afraid."

(偈423)

圣者知宿命，知天界恶趣，

亦知生已尽，圆满无上觉，

调御梵行立，彼为婆罗门。

(注: 圆满无上觉-于四圣谛苦已知、集已断、灭已证、道已修)

That sage who knows his former abodes, who sees the blissful and the woeful states, who has reached the end of births, who, with superior wisdom, has perfected himself, who has completed (the holy life), and reached the end of all passions — I call a Saint.

# 含义 Meaning

智者明白自己的前生, 明辨天界和恶道, 不再轮回, 证得无上智, 而且一切圆满成就, 我称之为婆罗门。

Him I call a brahmana, who knows past existences, who sees the celestial as well as the lower worlds, who has reached the end of rebirths, who, with Magga Insight, has become an arahat and has accomplished all that is to be accomplished for the eradication of moral defilements.

* 故事集 Story 

天作的供养 26-423

佛陀有一次胃痛，他就请优波摩尊者前去向天作化缘，要一些热水。天作很高兴有这么难得的机缘，就供养佛陀热水和一些蜜糖。回到精舍后，尊者为佛陀准备好热水，让佛陀沐浴，沐浴后，尊者又为佛陀准备掺有热水的蜜糖让佛陀喝。佛陀喝下以后，胃舒服多了，天作就请教佛陀：“尊者，供养什么人的功德比较大？”佛陀说：“天作，供养不再作恶的人，功德最大。”

The Story of Devahita the Brahmin 26-423

On one occasion, the Buddha suffered from a gastric ailment and he sent Thera Upavana to get some hot water from Devahita the brahmin. The brahmin was very pleased to have this rare opportunity to offer something to the Buddha. So, in addition to hot water he also gave the thera some molasses for the Buddha. At the monastery Thera Upavana gave a warm bath to the Buddha; after the bath he offered the Buddha a mixture of molasses and hot water. After drinking the mixture there was instant relief. The brahmin then came and asked the Buddha, "Venerable Sir! An offering made to whom gives one the greatest benefit?" To him the Buddha said, "Brahmin! An offering made to one who has given up all evil is the most beneficial."

Then the Buddha spoke the above verse, at the end of the discourse the brahmana became established in the faith in the Three Gems (the Buddha, the Dhamma and the Samgha) and became a lay-disciple of the Buddha.