(偈334)
放逸者纵欲，增长如蔓藤，
此处他处生，如猿觅林果。
The craving of one who lives heedlessly grows like a creeper. He jumps from life to life like a monkey seeking fruits in the forest.
# 含义 Meaning
放逸人的贪爱, 如同蔓草到处增长（攀缘）,他们不停地生死轮回, 一如林中的猿猴不停的寻找水果。
In a man who is unmindful craving grows like a creeper. He runs from birth to birth, like a monkey seeking fruits in the forest.
(偈335)
人于此世间，顽劣欲缠缚，
诸忧苦增长，如毗罗得雨。
Whomsoever craving overcomes in this world, his sorrows flourish like well-watered bīraṇa grass.
# 含义 Meaning
在此世间, 如果为恶欲所缠缚, 苦痛增长如同雨后的毘罗草*。（*如野草疯长）
In this world, sorrow grows in one who is overwhelmed by this vile craving that clings to the senses, just as well-watered birana grass grows luxuriantly.
(偈336)
人于此世间，调伏顽劣欲，
诸忧苦易除，如莲叶落露。
Whoever overcomes this unruly craving in this world, his sorrows fall away like water-drops from a lotus-leaf.
# 含义 Meaning
在这世间, 如果能够降伏难以克服的贪欲, 则苦痛远离, 如同水滴滑落莲花叶。
In this world, sorrow falls away from one who overcomes this vile craving that is difficult to get rid of, just as water drops fall away from a lotus leaf.
(偈337)
我今为众说，掘除爱欲根，
如掘毗罗草，求取香甜根，
勿为魔屡害，如洪淹芦苇。
I say this to you: Good luck to all who have assembled here! Dig up the root of craving like one in quest of bīraṇa’s sweet root. Do not let Māra crush you again and again as a flood (crushes) a reed.
# 含义 Meaning
所以, 恭贺所有聚集在此的人, 深入掘除爱欲的根, 如同想得到甜根的人, 努力挖掘毘罗草; 不要让魔波旬像洪水伤害芦苇草般, 一再伤害你们。
Therefore, I will deliver this worthy discourse to all of you who have assembled here. Dig up the root of craving just as one who wishes to have the fragrant root digs up the birana grass. Do not let Mara destroy you again and again, as the flood destroys the reed.
* 故事集 Story
口臭的金鱼 24-334 to 337
沙瓦提城的一群渔夫捕到一只非常漂亮的金色鱼。这鱼实在太漂亮了，他们就把它献给国王，国王也带着鱼去见世尊。但当鱼张开嘴巴时，一股恶臭剎那间瀰漫整个精舍，国王问佛陀，为什么如此漂亮的鱼，却口臭难耐。
佛陀说，咖沙巴佛时，这鱼原是一名叫迦毗罗的比库，由于非常娴熟佛法，所以有相当好的名声和荣耀，但也因此贡高，瞧不起其他比库。若有比库向他指出什么是正确，什么是错误时，他总是讥讽地说：「你又懂得多少？」言下之意，就是他比其他比库懂得太多了。许多比库渐渐回避他。有一次，他正在诵比库的别解脱律仪戒 (Patimokkha Sila) 时，没有任何比库加入他的行列，当他察觉其他比库都默默不语时，他说：「没有所谓的经、律与论。我不在乎你们听不听别解脱律仪戒。」说完话后，就离开了。迦毗罗比库的言行障碍了佛教的开展和传播。基于这份恶业，他生生世世受到很多的苦。
佛陀接着说，迦毗罗曾经向大众教导奥妙的佛法，所以仍具有美丽的金色鱼身，但他诽谤、辱骂其他比库和法，所以今生才会恶臭难闻。
佛陀最后告诫大众，解行并重的重要。
The Story of Kapila the Fish 24-334 to 337
During the time of Kassapa Buddha, there was a bhikkhu named Kapila, who was very learned in the Pitakas. Because of his great learning he gained much fame and fortune; he also became very conceited and was full of contempt for other bhikkhus. When other bhikkhus pointed out to him, what was proper or not proper he invariably retorted, "How much do you know?" implying that he knew much more than those bhikkhus. In course of time, all good bhikkhus shunned him and only the bad ones gathered round him. On one sabbath day, while the bhikkhus were reciting the Fundamental Precepts for the bhikkhus (i.e., the Patimokkha) Kapila said, "There is no such thing as Sutta, Abhidhamma, or Vinaya. It makes no difference whether you have a chance to listen to the Patimokkha or not, " etc., and left the congregation of the bhikkhus. Thus, Kapila was a hindrance to the development and growth of the Teaching (Sasana).
For this evil deed, Kapila had to suffer in niraya between the time of Kassapa Buddha and Gotama Buddha. Later, he was reborn as a fish in the Aciravati River. That fish, as mentioned above, had a very beautiful golden body, but his mouth had a very horrid, offensive smell. One day, that fish was caught by some fishermen, and because it was so beautiful, they took it in a boat to the king. The king, in his turn took the fish to the Buddha. When the fish opened its mouth, the horrid and offensive smell spread all around. The king then asked the Buddha why such a beautiful fish should have such a horrid and offensive smell. To the king and the audience, the Buddha explained, "O king! During the time of Kassapa Buddha there was a very learned bhikkhu who taught the Dhamma to others. Because of that good deed, when he was reborn in another existence, even as a fish, he was endowed with a golden body. But that bhikkhu was very greedy, proud and very contemptuous of others; he also disregarded the Disciplines and abused other bhikkhus. For these evil deeds, he was reborn in niraya, and now, he has become a beautiful fish with a mouth that stinks." The Buddha then turned to the fish and asked whether it knew where it would be going in its next existence. The fish answered that it would have to go again to niraya and it was filled with great despair. As predicted, on its death the fish was reborn in niraya, to undergo another term of continuous torment.
All those present hearing about the fish got alarmed. To then, the Buddha gave a discourse on the benefits of combining learning with practice.
(偈338)
伐树不断根，虽斩犹再生。
祛欲不除根，苦楚犹再生。
(注: 祛欲不除根-随眠的渴爱)
Just as a tree with roots unharmed and firm, though hewn down, sprouts again, even so while latent craving is not rooted out, this sorrow springs up again and again.
# 含义 Meaning
如果只砍伐樹, 而不斷除堅固的樹根, 則樹會再生; 同理, 如果不斷除愛欲的根本, 則苦會一再生起。
Just as a tree with roots undamaged and firm grows again even though cut down, so also, if latent craving is not rooted out, this dukkha (of birth, ageing and death) arises again and again.
(偈339)
人贪着欲乐，三十六爱流，
心思为欲染，爱潮荡痴人。
(注: 爱流-欲爱、有爱、非有爱分为六根与六尘各十二；痴人-邪见人。)
If in anyone the thirty-six streams (of craving) that rush towards pleasurable thoughts are strong, such a deluded person, torrential thoughts of lust carry off.
# 含义 Meaning
貪著愛欲的人, 會被貪欲所襲捲, 透過六根而產生的思緒會使他受苦, 一如巨浪襲人。
That man of wrong views, in whom the thirty-six streams (of craving) that flow towards pleasurable objects are strong, is carried away by his many thoughts connected with passion.
(偈340)
爱欲随处流，蔓草芽盛长，
见诸蔓草生，以慧断其根。
(注: 蔓草芽-六根；盛长-六尘。)
The streams (craving) flow everywhere. The creeper (craving) sprouts and stands. Seeing the creeper that has sprung up, with wisdom cut off root.
# 含义 Meaning
貪欲的潮浪四處衝擊, 如蔓草茂盛發芽, 到處攀附, 看見蔓草擴散時, 應該用智慧斷除它的根。
The stream of craving flows towards all sense objects; the creeper of craving arises (at the six sense-doors) and fixes itself (on the six sense objects). Seeing that creeper of craving growing, cut off its roots with Magga Insight.
(偈341)
快乐是无常，境生欲水长，
人迷逐欲乐，唯得受生死。
(注: 境生-遇境界时)
In beings there arise pleasures that rush (towards sense-objects) and (such beings) are steeped in craving. Bent on happiness, they seek happiness. truly, such men come to birth and decay.
# 含义 Meaning
欲樂無常, 耽溺欲樂、追求享樂的人, 生死不斷。
In beings, there flows happiness that is smeared with craving; those beings attached to pleasure and seeking pleasure are, indeed, subject to birth and ageing.
(偈342)
为爱欲所使，惊兔网中驰，
烦恼紧束缚，长受轮回苦。
(注: 烦恼-贪、瞋、痴、慢、邪见)
Folk enwrapt in craving are terrified like a captive hare. Held fast by fetters and bonds, for long they come to sorrow again and again.
# 含义 Meaning
耽溺愛欲的人時時驚恐, 如同落入陷阱的野兔, 他們受到煩惱和五蓋的纏縛, 長期輪迴受苦。
People beset with craving are terrified like a hare caught in a snare; held fast by fetters and bonds they undergo dukkha (round of rebirths) again and again, for a long time.
(偈343)
为爱欲所使，惊兔网中驰，
比丘求爱尽，应离于爱欲。
(注: 爱尽-涅槃)
Folk enwrapt in craving are terrified like a captive hare. Therefore a monk who desires dispassion should discard craving.
# 含义 Meaning
耽于爱欲的人时时惊骇, 如同陷阱内的野兔。 因此, 志求涅槃的比丘应该弃除贪欲。
People beset with craving are terrified like a hare caught in a snare. Therefore, One who wishes to free himself from craving should eradicate craving.
* 故事集 Story
业报 24-338 to 343
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一)
佛陀有一次在王舍城化缘时，瞥见一只母猪，佛陀微微一哂，阿难达问佛陀何以一笑，佛陀说：“阿难达！这只猪在上一佛时，是住在一处精舍附近的母鸡，所以有机会听闻经文的唱诵，因此死后往生成一位公主，有一天，她在厕所中看见咀虫，而正念现前，明白色身不净等法义；死后，往生至梵天，为婆罗门。今生，由于以前的一些恶业，却又投胎为猪。阿难达！请留意观察善恶业，如何使人生死轮回永不间断！”
The Story of a Young Sow 24-338 to 343
## Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
On one occasion, while the Buddha was on an alms-round at Rajagaha, he saw a young dirty sow and smiled. When asked by the Venerable Ananda, the Buddha replied, "Ananda, this young sow was a hen during the time of Kakusandha Buddha. As she was then staying near a refectory in a monastery she used to hear the recitation of the sacred text and the discourses on the Dhamma. When she died she was reborn as a princess. On one occasion, while going to the latrine, the princess noticed the maggots and she became mindful of the loathsomeness of the body, etc. When she died she was reborn in the Brahma realm as a puthujjana brahma but later due to some evil kamma, she was reborn as a sow. Ananda! Look, on account of good and evil kamma there is no end of the round of existences."
(偈344)
人若舍欲林，孤寂山林间，
复生爱欲心，转驰向世间，
观此松缚人，还俗复受缚。
Whoever with no desire (for the household) finds pleasure in the forest (of asceticism) and though freed from desire (for the household), (yet) runs back to that very home. Come, behold that man! Freed, he runs back into that very bondage.
# 含义 Meaning
离开欲望的丛林(世间的生活), 加入修行的丛林(出家为比丘); 一旦脱离世间的生活, 却又返回欲望的丛林(出家后又还俗), 看啊！这位脱离系缚, 却又回头再受系缚的人。
Having left the forest of desire (i.e., the life of a householder), he takes to the forest of the practice (i.e., the life of a bhikkhu); but when he is free from the forest of desire he rushes back to that very forest. Come, look at that man who having become free rushes back into that very bondage.
* 故事集 Story
勇敢面对死亡的男人 24-344
## 马哈咖沙巴 = 摩诃迦叶 (十大弟子 / 头陀第一)
马哈咖沙巴尊者的一位弟子已经证得四禅，有一天，他在金匠叔叔的家中看见一些非常美丽的东西，而生起非常的爱恋，就还俗离开僧团。但他十分懒惰，不努力工作，终于被叔叔赶出去，于是沦落为小偷(注)。后来，他被政府逮捕，准备送往墓园去处决。这时候，马哈咖沙巴尊者看见这位以前的弟子，就告诫他：「收摄你的心念，坚定地观想某一目标。」他遵照马哈咖沙巴尊者的教诲，系念在前。
到达墓园时，行刑官员告诉他：「我们要处决你了。」就开始做各种准备工作。尽管马上就要被处决了，他丝毫不恐惧或焦虑，只是静静坐下来，进入禅定，忘掉即将来临的危难。
执行的人对他沉着的态度和勇气，十分钦佩，就说：「看看这小偷，虽然马上就要被处决了，仍然不恐惧颤栗。从来没遇见这样的人，他实在非常勇敢。」
执行的人觉得最好向国王报告这小偷异乎寻常的举止，他们就向国王报告，国王也因此下令释放他。
佛陀知道这件事后，就放光劝诫他：「你以前离开欲望的丛林（世间的生活），加入修行的丛林（出家为比库），但去除丛林的欲望后，却又惹上所有的束缚。」
佛陀又说：「清净你的内心，不要有任何精神上的烦恼，连根拔起欲望的根，清净自在吧！」
这小偷于是坚定地察觉因缘和合事物的生灭和无常、苦、空的性质，不久之后就证得初果。
后来，他到竹林精舍向佛陀顶礼问讯，也在佛陀的允许下，重新加入僧团，并且在佛陀更进一步的教导下，很快就证得阿罗汉果。
(注) 证禅定的人仍可能有贪欲，而利用他们的能力去造做恶业。
The Story of an Ex-Bhikkhu 24-344
## Thera Mahakassapa (The ten principal disciples/ Top Master of ascetic training)
As a pupil of the Venerable Mahakassapa, this bhikkhu had achieved the four mental absorptions (jhanas). But one day, as he went for alms-food to his uncle's house, he saw a woman and felt a great desire to have her. Then he left the Order of the bhikkhus. As a layman, he was a failure as he did not work hard. So, his uncle drove him out of the house, and subsequently he became mixed up with some thieves. All of them were caught by the authorities and were taken to the cemetery to be executed. The Venerable Mahakassapa saw his pupil as he was being led out and said to him, "My pupil, keep your mind steadfastly on a subject of meditation." As instructed, he concentrated and let himself be established in deep mental absorption. At the cemetery, while the executioners were making preparations to kill him, the ex-bhikkhu was very much composed and showed no signs of fear or anxiety. The executioners and the onlookers were awe-struck and very much impressed by the man's courage and composure and they reported about him to the king and also to the Buddha. The king gave orders to release the man. The Buddha on hearing about the matter sent his radiance and appeared to the thief as if in person.
Then the Buddha spoke the above verse, at the end of the discourse, the thief who was steadfastly keeping his mind on the arising and perishing of the aggregates discerned the impermanent, unsatisfactory and non-self nature of all conditioned things and soon attained Sotapatti Fruition. Later, he went to the Buddha at the Jetavana monastery where he was again admitted to the Order by the Buddha and he instantly attained arahatship.
(偈345)
枷锁与麻缚，智者言非坚，
贪恋妻儿财，是为大坚缚。
That which is made of iron, wood or hemp, is not a strong bond, say the wise; the longing for jewels, ornaments, children, and wives is a far greater attachment.
# 含义 Meaning
智者明白, 铁、木、或麻所作的束缚不够坚固, 对珠宝、装饰、儿女或妻子的贪爱才是真正的束缚。
The wise do not say that bonds made of iron, of wood, and of hemp are strong bonds; they say that only passionate attachment to and care for gems and jewelry, children and wives are strong bonds.
(偈346)
智言此坚缚，柔软却难解，
无着舍爱欲，断弃求出离。
That bond is strong, say the wise. It hurls down, is supple, and is hard to loosen. This too the wise cut off, and leave the world, with no longing, renouncing sensual pleasures.
# 含义 Meaning
智者明白这些贪欲是坚牢的束缚, 它们虽然外表看似松弛, 但实际上却难以解困。 智者断除这些贪欲, 不再贪爱, 而出离世间(出家修行)。
These drag one down (to lower planes of existence) and although they seem yielding are difficult to unfasten. The wise, cutting off this bond (of craving) and resolutely giving up sensual pleasures, renounce the world.
* 故事集 Story
贪欲的束缚 24-345 & 346
一群比库到沙瓦提城化缘时看见几位手脚带着镣铐的囚犯。回到精舍后，他们向佛陀报告在沙瓦提城中的见闻，他们问佛陀有没有比镣铐更束缚的东西。佛陀说：「比库们！和对食物、衣服、财富和家庭的欲望比较，镣铐真是微不足道的束缚。这些欲望比脚镣手铐和囚笼更坚固，这就是为什么有智慧的人断除欲望，弃绝世间，加入僧团为比库的原因。」
The Story on Imprisonment 24-345 & 346
One day, thirty bhikkhus came into Savatthi for alms-food. While they were on their alms-round, they saw some prisoners being brought out with their hands and legs in chains. Back at the monastery, after relating what they had seen in the morning, they asked the Buddha whether there were any other bonds stronger than these. To them the Buddha answered, "Bhikkhus! These bonds are nothing compared to those of craving for food and clothing, for riches and for family. Craving is a thousand times, a hundred thousand times stronger than those chains, hand-cuffs and cages. That is the reason why the wise cut off craving and renounce the world and enter the Order of the bhikkhus."
(偈347)
耽欲随欲流，蜘蛛自织网，
断缚无著者，解脱一切苦。
Those who are infatuated with lust fall back into the stream as (does) a spider into the web spun by itself. This too the wise cut off and wander, with no longing, released from all sorrow.
# 含义 Meaning
耽溺爱欲的人, 无法自拔, 如同结网自陷的蜘蛛; 智者断除贪欲, 坚定出离, 解脱一切苦。
Beings who are infatuated with lust, fall back into the Stream of Craving they have generated, just as a spider does in the web it has spun. The Wise, cutting off the bond of craving, walk on resolutely, leaving, all ills (dukkha) behind.
* 故事集 Story
美色是肤浅的 24-347
柯玛皇后是宾比萨拉王的皇后，人长得非常美貌，但也十分骄傲。国王希望她去精舍向佛陀顶礼问讯，但她听闻佛陀经常说美貌不足取，所以尽量避着佛陀。国王明白她的心念，也知道她对自己的美貌十分骄傲，就命令宫廷乐师唱歌赞诵竹林精舍的一切，，包括它愉快祥和的气氛等，听完之后，她深感兴趣，决定一探究竟。
她抵达精舍的听众厅时，正在讲经说法的佛陀运用神通，变现一位极端美丽的年轻女子在身边，为佛陀扇风。这女子天仙般的容颜让皇后觉得自己实在无法相比。但是当她再度注视时，发现那女子的美貌渐渐衰老，最后，竟变成老太婆，然后逝世，尸首长出咀虫来，刹那间，她明白了美貌的无常。
佛陀明白柯玛的心态，就告诫她：“柯玛！仔细观察这会腐坏的肉身不过是架构在一堆骨头上，它会生病、衰老。正念现身吧！愚痴的人过度高估肉体了。请察觉年轻貌美是没有什么价值的。”柯玛精进奉行佛陀的教诲之后，就证得阿罗汉果。她也出家为比库尼，佛陀更称赞她是第一比库尼。
The Story of Theri Khema 24-347
Queen Khema was the chief queen of King Bimbisara. She was very beautiful and also very proud.
The king wanted her to go to the Veluvana monastery and pay homage to the Buddha. But she had heard that the Buddha always talked disparagingly about beauty and she therefore tried to avoid seeing the Buddha.
The king understood her attitude towards the Buddha; he also know how proud she was of her beauty. So the king ordered his minstrels to sing in praise of the Veluvana monastery, about its pleasant and peaceful atmosphere, etc. Hearing them, Queen Khema became interested and decided to set out for the Veluvana monastery.
When Queen Khema arrived at the monastery, the Buddha was expounding the Dhamma to an audience. By his supernormal power, the Buddha made a very beautiful young lady appear, sitting not far from him, and fanning him. When Queen Khema came to the audience hall, she alone saw the beautiful young lady. Comparing the exquisite beauty of the young lady to that of her own, Khema realised that her beauty was much inferior to that of the young lady. As she looked again intently at the young lady her beauty began to fade gradually. In the end, she saw before her eyes an old decrepit being, which again changed into a corpse, her stinking body being attacked by maggots. At that instant, Queen Khema realized the impermanence and worthlessness of beauty.
The Buddha knowing the state of her mind remarked, "O Khema! Look carefully at this decaying body which is built around a skeleton of bones and is subject to disease and decay. Look carefully at the body which is thought of so highly by the foolish. Look at the worthlessness of the beauty of this young girl." After hearing this, Queen Khema attained Sotapatti Fruition.
Then the Buddha spoke the above verse, at the end of the discourse Queen Khema attained arahatship and was admitted to the Order and became the Chief Female Disciple of the Buddha.
(偈348)
舍过、现、未来，而到达彼岸，
解脱于一切，不再受生死。
(注: 过、现、未来-三世的五蕴；彼岸-涅槃。)
Let go of the past. Let go of the future. Let go of the present. Crossing to the farther shore of existence, with mind released from everything, do not again undergo birth and decay.
# 含义 Meaning
断除对过去、未来和现在五蕴的贪着, 不再受后有(不再轮回), 心中解脱所有缘起法, 就可以不再生灭了。
Give up the past, give up the future, give up the present. Having reached the end of existences, with a mind freed from all (conditioned things), you will not again undergo birth and decay.
* 故事集 Story
特技演员变成圣者 24-348
有一次，一团拥有很多舞者和特技演员的戏团到王舍城来，并且在频婆裟罗王的王宫表演。其中有一位漂亮的女舞者在竹竿顶端上唱歌舞蹈，这时候有一位名字叫做优迦绅那的年轻富家子在观赏她的表演后，疯狂的爱上她，就与她结婚。婚后，由于她不愿意留在王舍城，他只好跟着这戏团到处去，但他既不会跳舞也不会特技表演，对戏团毫无贡献，所以当戏团到各地去表演时，他就是帮忙搬箱子或开车的司役。
后来，他们生了一个男孩，他太太经常对着孩子唱着：「你的父亲是照顾车骑的人，是个搬箱子和行李的人，他一无是处！」
优迦绅那听出讽刺的含意，就问她：「你是不是在说我？」
「没错，我正是说你。」
「既然如此，我要离开你们。」
「你在不在这里有什么差别吗？」他的太太这样回答他，而且一而再，再而三的唱这首歌。
优迦绅那知道太太之所以傲慢，是因为拥有特技演员的身手，他就情特技演员的丈人教他特技。经过一年的训练，他也成为一位杰出的特技演员。
后来，戏团再度回到王舍城表演，并且公开宣称优迦绅那要表演特技，表演当天，戏团竖起一根长竹竿，优迦绅那就爬到竿子上面，讯号响起后，他就在竿子顶端表演。这时候佛陀透过神通，看见他，也知道他了解佛法的机缘已经成熟了。佛陀就进入戏团表演的场地，并且运用神通使观众的注意力全部转移到他身上，而忘了鼓掌喝采优迦绅那的特技表演。优迦绅那发现无人注意他时，便坐在竹竿上，心里满不高兴，而且十分沮丧。佛陀就告诫他：「优迦绅那！有智慧的人不执着因缘和合的事物，反而精进修行，希望解脱生死轮回。」
优迦绅那就在竹竿上正念现前地思惟佛陀的教诲，立刻证得阿罗汉果。然后走下来，出家，加入僧团为比库。
有一天，佛陀停留在竹林精舍的时候，众多比库在讨论为什么优迦绅那会因为一位漂亮的女舞者而随戏团到处跑码头呢？
佛陀听到他们的话后，说优迦绅那的某一世出生在咖沙巴佛时，有一天，他和太太遇见一位比库在化缘，由于有些食物，他们就供养这比库，并且许下虔诚的愿望：「尊者，愿我们能如实知见佛法。」 当时，那位阿罗汉比库运用神通观察未来，发现他们会达成愿望，就微微一笑。前世的优迦绅那并不知道阿罗汉言行举止的涵意，反而轻蔑的说，这比库像个戏子。由于他这种轻浮的说法，今生才会与戏团到去跑码头
The Story of Uggasena 24-348
Once, a wandering theatrical troupe consisting of five hundred dancers and some acrobats came to Rajagaha and performed on the grounds of the palace of King Bimbisara for seven days. There, a young dancer who was the daughter of an acrobat sang and danced on top of a long bamboo pole. Uggasena, the young son of a rich man, fell desperately in love with this dancer and his parents could not stop him from marrying her. He married the young dancer and followed the troupe. As he was not a dancer nor an acrobat, he was not of much use to the party. So, as the party moved from place to place, he had to help carry boxes, to drive the carts, etc.
In course of time, a son was born to Uggasena and his wife, the dancer. To this child, the dancer would often sing a song which ran thus: "O you, son of the man who keeps watch over the carts; the man who carries boxes and bundles! O , you, son of the ignorant one who can do nothing!" Uggasena heard the song; he knew that his wife was referring to him and he was very much hurt and depressed. So he went to his father-in-law, the acrobat, and requested him to teach him acrobatics. After a year's training, Uggasena became a skilful acrobat.
Then, Uggasena went back to Rajagaha, and it was proclaimed that Uggasena would publicly demonstrate his skill in seven days' time. On the seventh day, a long pole was put up and Uggasena stood on top of it. At a signal given from below he somersaulted seven times on the pole. At about this time, the Buddha saw Uggasena in his vision and knew that time was ripe for Uggasena to attain arahatship. So, he entered Rajagaha and willed that the audience should turn their attention to him instead of applauding Uggasena for his acrobatic feats. When Uggasena saw that he was being neglected and ignored, he just sat on top of the pole, feeling very discontented and depressed. The Buddha then addressed Uggasena, "Uggasena, a wise man should abandon all attachment to the khandha aggregates and strive to gain liberation from the round of rebirths."
Then the Buddha spoke the above verse, at the end of the discourse Uggasena, who was still on top of the pole, attained arahatship. He came down and was soon admitted to the Order by the Buddha.
(偈349)
邪念所困扰，炽然求欲乐，
贪欲倍增长，彼自作坚缚。
For the person who is perturbed by (evil) thoughts, who is exceedingly lustful, who contemplates pleasant things, craving increases more and more. Surely, he makes the bond (of Māra) stronger.
# 含义 Meaning
恶念不断, 欲望炽然, 追求欢乐的人, 贪爱不断增长, 烦恼（魔）因此系缚更紧。
In a man who is disturbed by (sensual) thoughts, whose passions are strong, and who keeps seeing objects as being pleasant, craving grows more and more. Indeed, he makes his bondage strong.
(偈350)
调伏诸邪思，常住不净观，
正念灭贪爱，断除魔束缚。
He who delights in subduing (evil) thoughts, who meditates on “the loathesomeness” (of the body) who is ever mindful — he will make an end (of craving). He will sever Māra’s bond.
# 含义 Meaning
弃除恶念, 观身不净, 正念现前的人, 涤除所有的贪爱, 不再为烦恼（魔）所系缚。
A man who takes delight in calming (sensual) thoughts, who is ever mindful, and meditates on the impurity (of the body, etc.) will certainly get rid (of craving); this man will cut the bond of Mara.
* 故事集 Story
年轻女孩诱惑比库 24-349 & 350
有位比库在城里专为比库兴建的休息处进食。吃完之后，他到一户人家去向一位年轻女子请水喝。这女子一眼接触这位年轻比库时，就深深爱上他，为了赢得他的欢心，她邀请比库，只要口渴，随时都可到她家要水喝。不久，她更进一步请比库到她家供养。她告诉这比库说，她想要的东西都不虞匮乏，但却总是觉得孤单寂寞。比库明白她话中的含意，也发现自己愈来愈迷恋她，于是非常厌烦出家的修行生活，而日渐憔悴。其他比库就向佛陀报告这件事。
佛陀告诫他：“比库！仔细听着，这年轻女子将是你毁灭的原因，一如在过去某一世时，她的所作所为一样。你是一位优秀的弓箭手，她是你的夫人。有一天，你们一起外出旅游时，碰见一伙抢匪。她却爱上抢匪头目，所以当你正与抢匪头目奋战时，她却把你的剑交给抢匪头目，而让他迅速杀死你。她就是你丧生的原因。现在，她仍将毁灭你的修行生活。比库！彻底拔除、消灭你心里对这女子欲望爱念吧。”
这比库从此努力精进，积极地清净心念，希望能够如实领悟佛法。
The Story of Culadhanuggaha, the Skilful Archer 24-349 & 350
Once a young bhikkhu took his alms-food in one of the shelters specially built for bhikkhus in town. After his meal he felt like drinking water. So he went to a house and asked for some drinking water, and a young woman came out to give him some water. As soon as this young woman saw the young bhikkhu she fell in love with him. Wishing to entice him, she invited the young bhikkhu to come to her house whenever he felt thirsty. After some time, she invited him to her house for alms-food. On that day, she told him that they had everything they could wish for in the house, but that there was no male to look after their affairs, etc. Hearing those words, the young bhikkhu took the hint and he soon found himself to be more and more attached to the young, attractive woman. He became very much dissatisfied with his life as a bhikkhu and was getting thin. Other bhikkhus reported about him to the Buddha.
The Buddha called the young bhikkhu to his presence and said to him, "My son, listen to me. This young woman will be your undoing just as she had been to you in a previous existence. In one of your previous existences you were a very skilful archer and she was your wife. On one occasion, while the two of you were travelling, you came upon a gang of highwaymen. She fell in love with the gang leader. So, while you and the gang leader were engaged in fighting and you called out to her to give you the sword, she gave the sword to the robber who promptly killed you. Thus, she was the cause of your death. Now, too, she will be the cause of your ruin if you go after her and leave my Order for her sake."
Then the Buddha spoke the above verse, at the end of the discourse, the young bhikkhu attained Sotapatti Fruition.
(偈351)
无畏达究竟，爱尽无贪欲，
拔除生有刺，此乃最后身。
(注: 有-三有﹕欲、色、无色；指轮回)
Who has reached the goal is fearless. Void of craving, he is passionless, having cut off the barbs of life. This is his final body.
# 含义 Meaning
阿罗汉无所畏惧, 远离爱欲、贪痴, 去除生命的刺痛, 不复受有, 今生是他们的最后身。
He who has attained arahatship is free from fear, free from craving, and free from moral defilements. He has cut off the thorns of existence (such as lust). This is the last existence (for him).
(偈352)
离欲无贪者，通达法次第，
彼为最后身，大智大丈夫。
Who is without craving and grasping, who is skilled in etymology and terms, who knows the grouping of letters and their sequence — he is called the bearer of the final body, one of profound wisdom, a great man.
# 含义 Meaning
脱离欲望, 不染着; 明白四无碍解, 正确理解佛法的人, 今生是他们的最后身, 是大智慧的大丈夫。
He who is free from craving and from attachment, who is skilled in the knowledge of the significance of terms, who knows the grouping of letters and their sequence is indeed called "one who has lived his last, a man of great wisdom, a great man."
* 故事集 Story
魔波旬恐吓拉胡喇 24-351 & 352
有一次，众多比库来揭达林给孤独园。为了安排他们的住宿，拉胡喇被安排到佛陀房间的门外睡觉。这时候，魔波旬想透过拉胡喇来骚扰佛陀，就化身成大象，用长长的鼻子摩擦拉胡喇的头，并且制造恐慌的噪音，想要吓唬拉胡喇。但拉胡喇不为所动。室内的佛陀明白一切，就说：“邪恶的魔波旬！一千个魔波旬也无法吓唬他。他没有恐惧，不贪爱，相反地，他精进，有智慧。”
听完佛陀的话后，魔波旬知道佛陀明白他的诡计，只好立即消失。
The Story of Mara 24-351 & 352
On one occasion, a large number of bhikkhus arrived at the Jetavana monastery. To put up the guest bhikkhus, Samanera Rahula had to go and sleep near the door, just outside the chamber of the Buddha. Mara, wanting to annoy the Buddha through his son, took the form of an elephant and encircling the head of the samanera with his trunk made an alarming noise hoping to frighten him. But Rahula was unmoved. The Buddha, from his chamber, knew what was happening, and said, "O wicked Mara! Even a thousand such as you would not be able to frighten my son. My son has no fear, he is free from craving, he is vigilant, he is wise."
Hearing the above words, Mara realized that the Buddha knew about his tricks and instantly disappeared.
(偈353)
我调御一切，我了知一切，
一切无染着，一切已出离，
爱尽得解脱，自悟谁为师？
(注: 此为佛陀证悟后前往鹿野苑初转法轮时，路遇苦行外道优波迦Upaka而答其问)
All have I overcome, all do I know. From all am I detached. All have I renounced. Wholly absorbed am I in “the destruction of craving.” Having comprehended all by myself, whom shall I call my teacher?
# 含义 Meaning
我已经克服一切, 已经明白一切, 一切法都不染着; 我离弃一切, 去除所有烦恼, 证得阿罗汉果, 我亲自证得四圣谛, 谁是我老师?
I have overcome all, I know all, I am detached from all, I have given up all; I am liberated from moral defilements having eradicated craving, (i.e., I have attained arahatship). Having comprehended the Four Noble Truths by myself, whom should I point out as my teacher?
* 故事集 Story
领会佛法的奥妙并不容易 24-353
陀证悟后，前往鹿野苑初转法轮时，在路上遇见一位四处云行，名字叫做优波迦的苦行外道。当他看见佛陀容光焕发时，十分感动，就说：
「朋友，你如此沈着清净，谁是你的老师？你奉行什么法？」
「我没有任何老师！」佛陀说。
优波迦接着请问佛法精义，佛陀就向他开示。听闻佛陀说法后，优波迦不置可否，只点了几次头，就离开了。
The Story of Upaka 24-353
while the Buddha was on his way to the Deer Park (Migadaya) where the Group of Five Bhikkhus (Panca Vaggis) were staying. The Buddha was going there to expound the Dhamma cakkappavattana Sutta to the Panca Vaggis, his old associates, viz., Kondanna, Bhaddiya, Vappa, Assaji, and Mahanama. When Upaka saw Gotama Buddha, he was very much impressed by the radiant countenance of the Buddha and so said to him, "Friend, you look so serene and pure; may I know who your teacher is?" To him, the Buddha replied that he had no teacher.
Then the Buddha spoke the above verse, at the end of the discourse Upaka expressed neither approval nor disapproval but just nodded a few times and went on his way.
(偈354）
法施胜众施，法味胜众味，
法喜胜众乐，爱尽灭众苦。
The gift of Truth excels all (other) gifts. The flavour of Truth excels all (other) flavours. The pleasure in Truth excels all (other) pleasures. He who has destroyed craving overcomes all sorrow.
# 含义 Meaning
所有的布施中, 法施最殊胜, 所有的味道中, 法味最佳, 所有的喜悦中, 法喜最喜悦, 毫无贪爱的人, 克服所有的苦恼。
The gift of the Dhamma excels all gifts; the taste of the Dhamma excels all tastes; delight in the Dhamma excels all delights. The eradication of Craving (i.e., attainment of arahatship) overcomes all ills (samsara dukkha).
* 故事集 Story
沙咖天帝的请求 24-354
有一次，三十三天的天神们聚集在一起讨论四个问题，但无法得到最佳的答案。最后，沙咖天帝和他们一齐赴揭达林给孤独园去见佛陀，他们首先向佛陀说明他们的困难，接着向佛陀提出他们的四个问题：
1. 什么是最佳的礼物？
2. 什么是味道最好的东西？
3. 什么是最喜悦的事？
4. 为什么弃绝爱欲最卓越？
佛陀回答道：「佛法是所有礼物中最高贵的，滋味最佳，最喜悦的。弃绝爱欲，可以究竟解脱所有苦，因此，是所有成就中最卓越的。」
佛陀说完后，沙咖天帝告诉佛陀：「尊者！如果佛法胜过所有的礼物，为什么我们无缘分享功德呢？尊者，我盼望从今以后，我们也可以共霑法益。」
佛陀就召集并告诫所有的比库，从此以后要与众生共享所作的一切功德。
从此以后，邀请所有众生，含括天神在内一齐共享所有功德(注)就成为僧团的习俗。
(注) 邀请天、龙前来共享功德的偈语如下：愿众生、天、龙与我们共享此功德！愿他们永远保护此世间和佛法。
The Story of the Questions Raised by Sakka 24-354
On one occasion, at a meeting of the devas in the Tavatimsa realm, four questions were raised, but the devas failed to get the correct answers. Eventually, Sakka took these devas to the Buddha at the Jetavana monastery. After explaining their difficulty, Sakka presented the following four questions:
(a) Among gifts, which is the best?
(b) Among tastes, which is the best?
(c) Among delights, which is the best?
(d) Why is the eradication of craving said to be the most excellent?
To these questions, the Buddha replied, "Oh Sakka, the Dhamma is the noblest of all gifts, the best of all tastes and the best of all delights. Eradication of Craving leads to the attainment of arahatship and is, therefore, the greatest of all conquests."
Then the Buddha spoke the above verse, at the end of the discourse, Sakka said to the Buddha, "Venerable Sir, if the gift of the Dhamma excels all gifts why are we not invited to share the merit whenever gifts of the Dhamma are made? Venerable Sir! I pray that, from now on, we may be given a share in the merit of good deeds". Then the Buddha asked all the bhikkhus to assemble and exhorted them to share the merit of all their good deeds with all beings.
Since then, it has become a custom to invite all beings from the thirty-one realms (bhumis) to come and share merit whenever a good deed is done.
(偈355)
财富毁愚者，不毁求寂者，
愚者为财富，自害亦害他。
(注: 求寂者-求到彼岸者)
Riches ruin the foolish, but not those in quest of the beyond (nibbāna). Through craving for riches the ignorant man ruins himself as (if he were ruining) others.
# 含义 Meaning
财富毁灭愚痴的人, 但无法摧毁追求彼岸（渴望证得涅槃）的人, 愚痴的人贪爱财富, 不只毁灭自己, 也害了别人。
Wealth destroys the foolish; but it cannot destroy those who seek the other shore (i.e., Nibbana). By his craving for wealth the fool destroys himself, as he would destroy others.
* 故事集 Story
富贵使人更加贪婪 24-355
有一次，高沙喇国的国王前往精舍向佛陀问讯。他首先向佛陀解释晚到的原因，原来沙瓦提城当天有一位富翁去世了，该富翁没有任何子嗣，所有家产因此都被充公，他也因为处理这件事才迟到。国王接着向佛陀说，这富翁虽然非常富有，但也非常吝啬。活着的时候，他不布施，对自己也十分苛刻，吃得少，同时只穿便宜、粗糙的衣服。
听完国王的话，佛陀说这富翁的某一前世也是富翁，有一天，一位独觉佛到他家化缘，他请太太加以供养。他太太明白他很少同意她供养任何人，便特别在独觉佛的钵装满食物。当富翁发现太太供养的食物相当丰硕时，心里想着：“这比库吃完后，只会睡觉，与其如此，不如把这些食物给我的仆人吃，至少他们吃完后，会更卖力的为我工作。”
这么一想，他就后悔刚才答应太太供养独觉佛。这富翁有一位也是富翁的哥哥，而且只有一位儿子，这富翁由于贪恋哥哥的财产，就把哥哥唯一的儿子给杀了，然后在哥哥去世时继承所有的财产。
这富翁因为曾经供养独觉佛，所以今生才会富有。但因为心生后悔，所以今生不知道如何利用财富。而且只为了要继承哥哥的财产，就谋杀侄子，所以会在地狱长久受苦。今生之前，他已经偿还累世以来所累积的恶业报应，所以今生才得以为人，但今生也没有做任何的善业。
国王说：“尊者！虽然他有幸生活在佛陀在世的时候，却从来不供养任何人，他真正糟蹋了千载难逢的机缘了。”
The Story of a Childless Rich Man 24-355
On one occasion, King Pasenadi of Kosala came to pay homage to the Buddha. He explained to the Buddha that he was late because earlier that day a rich man had died in Savatthi without leaving any heirs, and so he had to confiscate all that man's property. Then, he proceeded to relate about the man, who, although very rich, was very stingy. While he lived, he did not give away anything in charity. He was reluctant to spend his money even on himself, and therefore, ate very sparingly and wore cheap, coarse clothes only. On hearing this the Buddha told the king and the audience about the man in a past existence. In that existence also he was a rich man.
One day, when a paccekabuddha came and stood for alms at his house, he told his wife to offer some thing to the paccekabuddha. His wife thought it was very rarely that her husband gave her permission to give anything to anybody. So, she filled up the alms-bowl with some choice food. The rich man again met the paccekabuddha on his way home and he had a look at the alms-bowl. Seeing that his wife had offered a substantial amount of good food, he thought, "Oh, this bhikkhu would only have a good sleep after a good meal. It would have been better if my servants were given such good food; at least, they would have given me better service." In other words, he regretted that he had asked his wife to offer food to the paccekabuddha. This same man had a brother who also was a rich man. His brother had an only son. Coveting his brother's wealth, he had killed his young nephew and had thus wrongfully inherited his brother's wealth on the latter's death.
Because the man had offered alms-food to the paccekabuddha he became a rich man in his present life; because he regretted having offered food to the paccekabuddha he had no wish to spend anything even on himself. Because he had killed his own nephew for the sake of his brother's wealth he had to suffer in niraya for seven existences. His bad kamma having come to an end he was born into the human world but here also he had not gained any good kamma. The king then remarked, "Venerable Sir! Even though he had lived here in the lifetime of the Buddha himself, he had not made any offering of anything to the Buddha or to his disciples. Indeed, he had missed a very good opportunity; he had been very foolish."
(偈356)
杂草毁田地，爱欲毁世人。
供养无欲者，能得大果报。
Weeds are the bane of fields, lust is the bane of mankind. Hence what is given to those free from lust yields abundant fruit.
# 含义 Meaning
杂草使田地荒芜, 欲望害了世人, 因此, 布施远离欲望的人, 可以得到大果报。
Weeds damage fields; lust spoils all beings. Therefore, giving to those free from lust yields great benefit.
(偈357)
杂草毁田地，瞋恚毁世人。
供养无瞋者，能得大果报。
Weeds are the bane of fields, hatred is the bane of mankind. Hence what is given to those free from hatred yields abundant fruit.
# 含义 Meaning
杂草使田地荒芜, 瞋恚害了世人, 因此, 布施没有瞋恚心的人, 可以得到大果报。
Weeds damage fields; ill will spoils all beings. Therefore, giving to those free from ill will yields great benefit.
(偈358)
杂草毁田地，愚痴毁世人。
供养无痴者，能得大果报。
Weeds are the bane of fields, delusion is the bane of mankind. Hence what is given to those free from delusion yields abundant fruit.
# 含义 Meaning
杂草使田地荒芜, 愚痴害了世人, 因此, 布施不愚痴的人, 可以得到大果报。
Weeds damage fields; ignorance spoils all beings. Therefore, giving to those free from ignorance yields great benefit.
(偈359)
杂草毁田地，贪爱毁世人。
供养无贪者，能得大果报。
Weeds are the bane of fields, craving is the bane of mankind. Hence what is given to those free from craving yields abundant fruit.
# 含义 Meaning
杂草使田地荒芜, 贪爱害了世人, 因此, 布施没有贪爱的人, 可以得到大果报。
Weeds damage fields; covetousness spoils all beings. Therefore, giving to those free from covetousness yields great benefit.
* 故事集 Story
在肥沃的土地上播种收获特别多 24-356 to 359
有一次，佛陀到三十三天去向删兜率说阿毗达摩（论）。他是佛陀母亲逝世后往生成的天神。这时候，在三十三天上有一位天神，名字叫做因陀伽。因陀伽的前世是人，当时他曾经供养少许的食物给阿奴卢塔尊者，因此往生到三十三天，享受大果报。另有一位名叫安苦拉的天神，他的供养比因陀伽多了很多倍，但供养的对象却不是圣者，所以尽管大量供养，但往生三十三天后所享受的果报却远不如供养较少的因陀伽。因此，当佛陀到三十三天时，安苦拉就请问佛陀，为什么果报的差别如此悬殊？
佛陀告诉他：“安苦拉，布施和供养时，应该有智慧地考虑布施和供养的对象，布施和供养就像种子。播种在肥沃土地的种子会丰收，但你却把种子播种在贫瘠的土地上，所以果报就少了。”
The Story of Deva Ankura 24-356 to 359
The Buddha visited the Tavatimsa deva realm to expound the Abhidhamma to Deva Santusita, who had been his mother. During that time, there was a deva named Indaka in Tavatimsa. Indaka, in his last existence as a man, had offered a little alms-food to Thera Anuruddha. As this good deed was made to a thera within the period of the Buddha's Teaching he was amply rewarded for it. Thus, on his death he was reborn in the Tavatimsa realm and was lavishly bestowed with the luxuries of the deva world. At that time, there was also another deva by the name of Ankura in Tavatimsa who had given much in charity; in fact, many times more than what Indaka had given. But his charity was made outside the period of the Teaching of any of the Buddhas. So, in spite of his lavish and grand charities, he was enjoying the benefits of the life of a deva on a much smaller scale than Indaka, who had offered very little. As the Buddha was then at Tavatimsa, Ankura asked him the reason for the discrepancy in gaining the benefits. To him the Buddha answered, "O deva! When giving charities and donations you should choose whom you give, for acts of charities are just like seeds. Seeds put into fertile soil will grow into strong, vigorous plants or trees and will bear much fruit; but you had sown your seed in poor soil, so you reap poorly."
