(偈 90)
道尽无忧患，解脱于一切，
漏尽无结缚，炽盛欲火灭。
(注: 道尽-生死轮回尽; 一切-五蕴; 结缚-Gantha贪、瞋、戒禁取、见取。)
For him who has completed the journey, for him who is sorrowless, for him who from everything is wholly free, for him who has destroyed all ties, the fever (of passion) exists not.
# 含义 Meaning
不再生死轮回, 不后悔, 解脱一切, 自由自在, 断一切系缚的人, 没有任何贪欲。
For him (an arahat) whose journey is ended, who is free from sorrow and from all (e.g. khandha aggregates), who has destroyed all fetters, there is no more distress.。
* 故事集 Story
佛陀和名医耆域 07-90
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一)
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一)
迭瓦达答（提婆达多）曾经多次试图谋害佛陀。其中一次是自灵鹫山顶上推下大石，企图砸死佛陀，但巨石堕落下来时，撞到山崖。破裂的碎片打中佛陀脚的大姆指。佛陀因此被人护送至耆域在芒果园内的精舍 (注3)。名医耆域为佛陀敷药并且包扎伤口。之后，耆域就进城去治疗其他的病人，但答应在傍晚前赶回来，将包扎拆掉。当天晚上，耆域要回去时，却发现城门已经提早关了，而无法回去照顾佛陀。这令他很懊恼，因为包扎若不及时拿掉，病情会加重。
当天晚上，佛陀判断耆域无法回来，就要阿难达协助他把包扎拿掉，却发现伤口已经痊愈了。第二天早晨，耆域赶回来时，问佛陀昨天晚上是否感觉剧痛和不舒服呢？佛陀回答说：「耆域！证悟成为佛陀以后，我就具足随时都可以止息苦痛和忧愁的能力。」佛陀接着解释解脱圣者的心性。
The Story of the Question Asked by Jivaka 07-90
## Thera Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
## Thera Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
Devadatta, on one occasion, tried to kill the Buddha by pushing a big rock from the peak of Gijjhakuta mountain (Vulture's Peak). The rock struck a ledge on the side of the mountain and a splinter struck the big toe of the Buddha. The Buddha was taken to the mango-grove monastery of Jivaka. There, Jivaka, the renowned physician, attended on the Buddha; he put some medicine on the toe of the Buddha and bandaged it. Jivaka then left to see another patient in town, but promised to return and remove the bandage in the evening. When Jivaka returned that night, the city-gates were already closed and he could not come to see the Buddha that night. He was very upset because if the bandage was not removed in time, the whole body would become very hot and the Buddha would be very ill.
Just about this time, the Buddha asked Thera Ananda to remove the bandage from his big toe and found that the wound was completely healed. Jivaka came to the monastery early next morning and asked the Buddha whether he felt great pain and distress the previous night. The Buddha replied, "Jivaka! Ever since I attained Buddhahood there has been no pain and distress for me."
Then the Buddha spoke the above verse, at the end of the discourse many attained Sotapatti Fruition.
(偈 91)
正念勤修持，心中无所住，
如雁离池沼，舍弃其巢穴。
The mindful exert themselves. To no abode are they attached. Like swans that quit their pools, home after home they abandon (and go).
# 含义 Meaning
正念现前的人精进修行, 如同天鹅飞离沼泽, 他们不乐在家, 而正信出家。
The mindful strive diligently (in the Tranquillity and Insight Development Practice); they take no delight in the home (i.e., in the life of sensual pleasures); like swans (hamsa) that forsake the muddy pool, they abandon all home life (i.e., all cravings).
* 故事集 Story
阿罗汉不执着 07-91
## 马哈咖沙巴 = 摩诃迦叶 (十大弟子 / 头陀第一)
## 马哈咖沙巴 = 摩诃迦叶 (十大弟子 / 头陀第一)
佛陀和众多比库有一年在王舍城结夏安居。安居结束前约两星期的时候，佛陀预先告诉比库，安居后要离开王舍城，要比库们预做准备。有些比库便开始缝制新袈裟并加以染色，有些人则洗涤旧袈裟。但当比库们看见马哈咖沙巴尊者也在洗袈裟时，心中想着：「王舍城里里外外有非常多信徒仰慕马哈咖沙巴尊者，并且供养一切所需的物品。这种情形下，马哈咖沙巴却要追随佛陀，离开他们，这样做对吗？」
十五天后，在离去的前夕，佛陀认为可能有一些供养典礼仪式、比库剃度和丧礼等事情，所以比库全部离去是不恰当的，因此决定要一些比库留在王舍城，并要马哈咖沙巴留下来带领他们。马哈咖沙巴尊者及其它几位年轻比库就因此留在王舍城。
听到马哈咖沙巴尊者要留下来的消息时，其他比库就说：「果然不出我们所料，马哈咖沙巴尊者要留在王舍城。」佛陀告诫他们：「比库们！你们认为马哈咖沙巴是执着王舍城的信徒和他们的供养吗？你们错了！马哈咖沙巴是奉行我的指示才留下来的，马哈咖沙巴不执着一切事物！」
The Story of Thera Mahakassapa 07-91
## Thera Mahakassapa (The ten principal disciples/ Top Master of ascetic training)
## Thera Mahakassapa (The ten principal disciples/ Top Master of ascetic training)
The Buddha once spent the vassa at Rajagaha with a number of bhikkhus. About two weeks before the end of the vassa, the Buddha informed the bhikkhus that they would soon be leaving Rajagaha and told them to prepare for departure. Some bhikkhus stitched and dyed new robes, some washed the old robes. When some bhikkhus sawMahakassapa washing his robes, they speculated, "There are so many people inside and outside Rajagaha who love and respect Thera Mahakassapa and are constantly looking to all his needs; is it possible that the Thera would leave his lay devotees here and follow the Buddha elsewhere?"
At the end of fifteen days, on the eve of his departure, the Buddha thought that there might be some occasions like alms-food offering ceremonies, initiation of novices, funerals, etc., and so it would not be proper for all the bhikkhus to leave. So he decided that some bhikkhus should remain at the Veluvana monastery and that the most suitable person would be Thera Mahakassapa. Consequently, Thera Mahakassapa remained in Rajagaha with some junior bhikkhus.
Then the other bhikkhus said scornfully, "Mahakassapa has not accompanied the Buddha, just as we have predicted!" The Buddha heard their remark and said to them, "Bhikkhus! Do you wish to say that my son Kassapa is attached to his lay disciples of Rajagaha and to the things they offer him? You are very much mistaken. My son Kassapa remains here under my instruction; he is not attached to anything here."
(偈 92)
无作不积集， 饮食知节量。
空无相解脱，圣者之行迹，
如鸟游虚空，无痕迹可得。
(注: 无作-不再造业; 积集-业行与四必需物品之衣、食、卧具、药品, 或指由爱生取而生起四种食的积集: 段食、触食、思食与意识食。)
They for whom there is no accumulation, who reflect well over their food, and have deliverance which is void and signless as their object - their path, like that of birds in the air, cannot be traced.
# 含义 Meaning
阿罗汉不积聚, 进食时如实知进食的意义。 阿罗汉以解脱为修行的目的, 解脱即是空、无相。 阿罗汉不轮回, 如同鸟在天空飞, 踪迹不可觅。
Arahats do not hoard (anything); when taking food they reflect well over it (i.e., in accordance with the three parinnas). They have as their object liberation from existence, that is, Nibbana which is Void and Signless. Their destination, like the course of birds in the air, cannot be traced.
* 故事集 Story
储藏米谷的比库 07-92
贝拉斯沙尊者到村子里去化缘后，在回精舍的半路上，稍事停留并且吃完供养的食物。然后，他又回村子去化缘，直到化到足够的食物，他才返回精舍去，把米谷加以干燥，然后储藏起来。这样子，他就不需要每天都去化缘了，所以每隔几天，当他出禅定时，只要把预存的米重新泡水后就可以再吃了。其他比库对他储藏食物的做法很不以为然，就向佛陀报告。佛陀明白，其他比库若也跟进贝拉斯沙的做法，就会泛滥误用，所以禁止比库们储藏食物。佛陀更忠告比库们要保持简单纯朴的修行生活，不要有任何的物质束缚。
至于贝拉斯沙本人，一来他储藏食物是在不可以储藏食物戒律制定之前，再者，他这么做，不是由于贪心，而是想节省时间来禅修，所以佛陀就宣称贝拉斯沙是无辜的，不必接受处罚。佛陀更进一步解释说，阿罗汉不储藏任务东西，同时，阿罗汉进食时，具有正确的观照。
注: 根据论，阿罗汉在进食时，应正念现前，具足三种食观：
1. 知遍知： 确实明白食物的意义。
2. 审察遍知：确实明白食物的卑微。
3. 断偏知： 灭尽进食的欲乐。
注: 涅槃是苦的解脱。因为不再贪瞋痴所以也称之为「空」，而不是说一无所有或一切断灭。涅槃是积极的，超越凡俗的境界，无法用世俗的文字加以叙述。涅槃是无相的，因为不再有贪的形相。阿罗汉在生前就证得涅槃而领略涅槃的喜悦。说阿罗汉死后仍然存在或不存在都不正确，因为涅槃既不是常见也不是断见。涅槃时，没有任何东西是永恒的，而且，除了爱欲之外，没有任何寂灭。阿罗汉在今生即证得涅槃而领略无上的涅槃喜悦。
The Story of Thera Belatthasisa 07-92
hera Belatthasisa, after going on an alms-round in the village, stopped on the way and took his food there. After the meal, he continued his round of alms for more food. When he had collected enough food he returned to the monastery, dried up the rice and hoarded it. Thus, there was no need for him to go on an alms-round every day; he then remained in jhana concentration for two or three days. Arising from jhana concentration he ate the dried rice he had stored up, after soaking it in water. Other Bhikkhunis thought ill of the thera on this account, and reported to the Buddha about his hoarding of rice. Since then, the hoarding of food by the bhikkhus has been prohibited.
As for Thera Belatthasisa, since he stored up rice before the ruling on hoarding was made and because he did it not out of greed for food, but only to save time for meditation practice, the Buddha declared that the thera was quite innocent and that he was not to be blamed.
* Three parinnas that the bhikkhu should have concerning food, viz.,
(a) nataparinna, knowing the exact nature of the food being taken,
(b) tiranaparinna, being convinced of the vileness of material food, and
(c) pahanaparrina, rejection of all pleasure in eating.
(偈 93)
漏尽不贪食，已达解脱境。
空无相解脱，圣者之行迹，
如鸟游虚空，无痕迹可得。
He whose corruptions are destroyed, is not attached to food, and has deliverance, which is void and signless, as his object — his path, like that of birds in the air, cannot be traced.
# 含义 Meaning
阿罗汉的诸漏已尽, 不执着饮食, 阿罗汉以解脱为修行的目的, 解脱即是空、无相。 阿罗汉的行境如鸟飞过天空, 无迹可寻。
The arahat is free from moral intoxicants (asavas); he is not attached to food. He has as his object liberation from existence, i.e., Nibbana which is Void and Signless. His path, like that of birds in the air, cannot be traced.
* 故事集 Story
阿奴卢塔比库和女天神 07-93
## 阿奴卢塔比库=阿那律 (十大弟子/ 天眼第一)
阿奴卢塔比库有一天在找寻废弃的布料来做袈裟，因为他的旧袈裟已经破损不堪了。女天神闍邻尼 - 他前世的妻子看见他正在找布料，就找了三块好布料，放在垃圾中比较明显的地方。阿奴卢塔因此找到这三件布料，就带回精舍。佛陀和众多比库也回到精舍，一起帮他缝制袈裟。
这时候，闍邻尼也化身成年轻的女子，到村子来。当她听说佛陀和比库也来到精舍，协助阿奴卢塔缝制袈裟时，就鼓吹村民用美味的食物供养，结果供养的食物比实际需要的超出很多。其它比库看见多余的食物，就说：「阿奴卢塔应该要他的亲朋和信徒供养足够的食物就好了。当然了，他可能想要炫耀他有这样多的信徒！」
佛陀劝诫他们：「比库们！不要以为阿奴卢塔向他的信徒要求供养米粥和其它的食物。他什么也没有要求。今天早上，这些过多的供养，是一位天神鼓吹的结果。」
The Story of Thera Anuruddha 07-93
## Thera Anuruddha (The ten principal disciples/ Top Master of clairvoyance)
Thera Anuruddha was one day looking for some discarded pieces of cloth in a rubbish heap to make into a robe as his old robe was getting soiled and torn. Jalini, his wife of a previous existence, who was now in a deva world, saw him. Knowing that he was looking for some cloth, she took three pieces of good deva material and put them in the rubbish heap, making them barely visible. The thera found the pieces of cloth and took them to the monastery. While he was making the robe, the Buddha arrived with his Chief Disciples and senior disciples and they also helped stitch the robe.
Meanwhile, Jalini, assuming the form of a young lady, came to the village and learnt about the arrival of the Buddha and his disciples and also how they were helping Thera Anuruddha. She urged the villagers to send good delicious food to the monastery and consequently there was more than enough for all. Other bhikkhus, seeing so much surplus, put the blame on the thera and said, "Thera Anuruddha should have asked his relatives and lay disciples to send just enough food; may be, he just wanted to show off that he had so many devotees." To those bhikkhus, the Buddha said, "Bhikkhus, do not think my son Anuruddha has asked his relatives and lay disciples to send rice gruel and other foods. My son the thera did not ask for anything; arahats do not talk about such things like food and clothing. The excessive amount of food brought to the monastery this morning was due to the promptings of a celestial being and not of a man."
(偈 94)
善摄制六根，如御者调马，
舍憍慢恶习，诸天所爱敬。
He whose senses are subdued, like steeds well-trained by a charioteer, whose pride is destroyed, and who is free from the corruptions — such a steadfast one even the gods hold dear.
# 含义 Meaning
诸根寂静的人, 如善御者驯服的马匹; 没有我慢和欲漏的人, 诸天也仰慕。
The arahat whose sense-faculties are calm like horses well-tamed by the charioteer, who is free from pride and moral intoxicants - such an arahat is held dear even by the devas.
* 故事集 Story
沙咖天帝敬重马哈咖吒那尊者 07-94
### 马哈咖吒那 = 迦旃延 (十大弟子 / 论议第一)
有一次，结夏安居结束日，正是月圆的日子。沙咖天帝率领众多天神前往维沙卡兴建的东园鹿子母讲堂向佛陀顶礼问讯。僧团中地马哈咖吒那尊者因为在遥远的阿槃提结夏安居，所以尚未返回精舍。其他人就为他保留了空位子。当沙咖天帝以鲜花和素香向佛陀顶礼问讯时，看到保留给马哈咖吒那尊者的位子，他说多么希望尊者也在精舍里接受他的礼敬。这时候，马哈咖吒那尊者突然出现，沙咖天帝欢喜异常，立刻献上鲜花致敬。
比库们对沙咖天帝崇仰马哈咖吒那尊者的举动大受感动，有些比库则认为沙咖天帝偏心。佛陀就向他们说：「天人敬重所有克制欲乐的人。」
The Story of Thera Mahakaccayana 07-94
## Thera Mahakaccayana (The ten principal disciples/ Foremost in explaining Dharma)
On a full moon day, which was also the end of the vassa, Sakka with a large company of devas came to pay homage to the Buddha, who was then in residence at Pubbarama, the monastery built by Visakha. At that time, the Buddha was being attended upon by the Chief Disciples and all the senior bhikkhus. Thera Mahakaccayana, who spent the vassa in Avanti, had not yet arrived, and a seat was kept vacant for him. Sakka paid homage to the Buddha with flowers, incense and perfumes. On seeing a vacant seat he declared how he wished that Thera Mahakaccayana would come so that he could pay obeisance to him also. At that instant Mahakaccayana arrived; Sakka was very pleased and eagerly paid obeisance to him with flowers, incense and perfumes.
The bhikkhus were awed by Sakka paying obeisance to Mahakaccayana, but some bhikkhus thought that Sakka was being partial to Mahakaccayana. To them, the Buddha said, "One who is restrained in his senses is loved by both men and devas."
(偈 95)
无瞋阿罗汉，容忍如大地，
无着具善行， 如帝释城柱，
无生证涅槃，如清净池潭。
(注: 无着-Tādi不执取, 八风不动)
Like the earth, a balanced and well-disciplined person resents not. He is as steady as a city gate post. As a deep lake is unclouded by mud, saṃsāra does not arise for such a one.
# 含义 Meaning
阿罗汉犹如大地, 耐心具足, 若受人刺激, 也不愤怒; 阿罗汉虔诚坚定, 一如因陀揭罗; 阿罗汉内心安祥清净, 如无污泥的池塘, 不再生死轮回。
Like the earth, the arahat is patient and is not provoked to respond in anger; like the door-post he is firm; he is unperturbed by the ups and downs of life; he is serene and pure like a lake free from mud. For such an arahat there will be no more rebirth.
* 故事集 Story
比库控诉沙利子 07-95
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
结夏安居结束时，沙利子正准备与其它比库一同外出。有位对沙利子怀有怨懑的年轻比库却向佛陀抱怨说，沙利子辱骂，鞭打他。佛陀就请人召请沙利子来解释，沙利子不辩别自己的清白，却说：「世尊！坚定持戒并且观身的比库，若有对不起其它比库的行为，怎么可能不道歉，就迳自出外去呢？我像大地一样，花卉绽放时，没有任何喜悦的感觉，垃圾与粪堆积在上面，也不愤怒。我也像门垫、乞丐、断脚的公牛一般，对污秽的血肉之躯感到厌恶，不再执着于它。」
沙利子谦虚地说完之后，犯错的年轻比库深感愧疚，承认自己指控沙利子的错误。佛陀建议沙利子接受年轻比库的道歉，免得年轻比库将来受业报。年轻比库就恭敬地恳求沙利子宽恕。沙利子也诚挚的原谅他，并且重述如果自己有任何不对的地方，也请他能原谅 (注2)。
所有在场的比库都赞叹沙利子，佛陀说： 「比库们！像沙利子这样的阿罗汉不怀任何愤怒和瞋心。如同大地和门柱一样的耐心、宽容和坚定，他的内心永远祥和、清净。」
The Story of Thera Sariputta 07-95
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
It was the end of the vassa; and Thera Sariputta was about to set out on a journey with some followers. A young bhikkhu, who bore some grudge against the thera, approached the Buddha and falsely reported that Thera Sariputta had abused him and beaten him. The Buddha therefore sent for the thera and questioned him, and Thera Sariputta replied as follows: "Venerable Sir! How could a bhikkhu, who steadfastly keeps his mind on the body, set out on a journey without apologizing, after doing wrong to a fellow bhikkhu? I am like the earth, which feels no pleasure when flowers are cast on it, nor resentment when rubbish and excreta are piled upon it. I am also like the door-mat, the beggar, the bull with broken horns; I also feel abhorrence for the impurity of the body and am no longer attached to it."
When Thera Sariputta spoke thus, the young bhikkhu felt very much distressed and wept bitterly, and admitted that he had lied about the Chief Disciple Sariputta. Then the Buddha advised Thera Sariputta to accept the apology of the young bhikkhu, lest a heavy punishment should fall on him and get his head crushed. The young bhikkhu then admitted that he had done wrong and respectfully asked for pardon. Thera Sariputta pardoned the young bhikkhu and also asked to be forgiven if he also had done any wrong.
All those present talked in praise of Thera Sariputta, and the Buddha said, "Bhikkhus, a bhikkhu like Sariputta has no anger or ill will in him. Like the earth and the door-post, he is patient, tolerant, and firm; like the lake free from mud, he is serene and pure."
(偈 96)
意寂口亦寂，身行亦静寂，
正智得解脱，寂静与安稳。
Calm is his mind, calm his speech, calm his action, who, rightly knowing, is wholly freed, perfectly peaceful, and equanimous.
# 含义 Meaning
阿罗汉的身口意清净; 阿罗汉智慧具足, 究竟解脱, 究境寂静, 不受生命中的得失左右。
An arahat is calm in his mind, calm in his speech, and also in his deed; truly knowing the Dhamma, such an arahat is free from moral defilements and is unpurturbed by the ups and downs of life.
* 故事集 Story
一眼失明 07-96
有一位七岁的男孩，由于父亲殷切的盼望，而出家为沙马内拉。剃度之前，男孩先得到一个禅观指导。剃度时，他专注观想，也因为这观想和前世的善业，剃度之后，他就证得圣果。
后来，提舍尊者在沙马内拉的陪同下，出发前往沙瓦提城，准备向佛陀顶礼。
半路上，他们暂宿某一村落的精舍。当天晚上提舍入睡后，沙马内拉却彻夜坐在提舍的身边未眠，只在接近清晨的时候，稍为睡卧一会。
第二天一大早，提舍认为该是摇醒沙马内拉的时候了，于是用扇子摇醒小沙马内拉。但不幸的，扇柄却打伤了他的一只眼睛。小沙马内拉急忙用单手遮住受伤的眼睛，出去打水，准备给提舍尊者洗脸，并清洗精舍的地板等。
但当他单手捧水给提舍时，尊者告诫他，服务别人时，应该用双手。这时候，尊者才发现小沙马内拉的一眼已经因为自己的疏忽而失明了。剎那间，尊者明白小沙马内拉实在是一位高贵的人，他深感歉疚，谦虚地向小沙马内拉道歉。但小沙马内拉告诉他，这既不是尊者错，也不是他自己的错，而是业报。小沙马内拉更请尊者不要因此难过，但尊者却无法忘怀这件不幸的意外。
后来，他们继续上路，终于抵达佛陀停留的沙瓦提城揭达林给孤独园。佛陀知道路上所发生的事，就说：
「阿罗汉不与人动气，阿罗汉克制感官的冲动，内心究竟宁静、安祥。」
The Story of a Samanera from Kosambi 07-96
Once, a seven year old boy was made a samanera at the request of his father. Before his head was shaved the boy was given a subject of meditation. While he was being shaved, the boy had his mind fixed steadfastly on the object of meditation; as a result, he attained arahatship as soon as they finished shaving his head.
After some time, Thera Tissa, accompanied by the samanera, set out for Savatthi to pay homage to the Buddha. On the way, they spent one night in a village monastery. The thera fell asleep, but the young samanera sat up the whole night beside the bed of the old thera. Early in the morning, the old thera thought it was time to wake up the young samanera. So he roused up the samanera with a palm-leaf fan, and accidentally hit the eye of the samanera with the handle of the fan and damaged the eye. The samanera covered that eye with one hand and went about doing his duties of getting water for the thera to wash his face and clean his mouth, sweeping the floor of the monastery, etc. When the young samanera offered water with one hand to the thera, the thera chided him, and said that he should offer things with both hands. Only then, did the thera learn how the samanera lost his eye. At that instant, he realized that he had wronged a truly noble person. Feeling very sorry and humiliated, he made an apology to the samanera. But the samanera said that it was not the fault of the thera, nor his own fault, but that it was only the result of kamma, and so the thera was not to feel sad about it. But the thera could not get over the unfortunate incident.
(偈 97)
仁者不轻信， 无为永断系，
弃欲无分别，实名无上士。
(注: 不轻信-Assaddha圣者自证; 无为-Akata无作, 即涅槃)
The man who is not credulous, who knows the uncreate, who has cut off rebirth, who has destroyed all results, and expelled all desires, he is truly an excellent man.
# 含义 Meaning
阿罗汉自证涅槃而不轻信; 阿罗汉不再生死轮回, 不再造业, 断除所有的贪欲; 阿罗汉是无上士。
He who is not credulous, who has realized the Unconditioned (Nibbana), who has cut off the links of the round of rebirths, who has destroyed all consequences of good and bad deeds, who has discarded all craving, is indeed the noblest of all men (i.e., an arahat).
* 故事集 Story
只靠信仰无法证得涅槃 07-97
某一村子的三十名比库前往揭达林给孤独园向佛陀礼敬。佛陀知道他们证得阿罗汉果的机缘已经成熟，就请沙利子来，并且在他们面前问沙利子：「沙利子！你相信观身能证得涅槃吗？」
「世尊！关于观身而证得涅槃这件事，我并不只因为信仰佛陀 (注) 就相信这种说法，只有未亲身证得涅槃的人才会接受别人这种说法。」很多比库不明白沙利子话中的涵意，而在内心想着：「沙利子至今尚未放弃错误的见解，直到此刻，他仍未信仰佛陀。」
佛陀就解释说：「比库们！沙利子的意思十分清楚：『他承认观身可以证得涅槃，但他接受的原因，是由于他个人的亲身体证，而不只是因为佛陀或其他人如是说的关系。』事实上，沙利子信仰佛陀，沙利子也相信善恶业报。」
注: 佛教中的信仰来自对真理的正确认知和了悟，而不是因为害怕神或者追求情感的满足，当内心不再动摇时，才是真正的信仰。佛教不认可盲目的信仰和狂热的宗教信仰。
The Story of Thera Sariputta 07-97
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
Thirty bhikkhus from a village had arrived at the Jetavana monastery to pay homage to the Buddha. The Buddha knew that the time was ripe for those bhikkhus to attain arahatship. So, he sent for Sariputta, and in the presence of those bhikkhus, he asked, "My son Sariputta, do you accept the fact that by meditating on the senses one could realize Nibbana ?" Sariputta answered, "Venerable Sir, in the matter of the realization of Nibbana by meditating on the senses, it is not that I accept it because I have faith in you; it is only those who have not personally realized it, that accept the fact from others." Sariputta's answer was not properly understood by the bhikkhus; they thought, "Sariputta has not given up wrong views yet; even now, he has no faith in the Buddha."
Then the Buddha explained to them the true meaning of Sariputta's answer. "Bhikkhus, Sariputta's answer is simply this; he accepts the fact that Nibbana is realized by means of meditation on the senses, but his acceptance is due to his own personal realization and not merely because I have said it or somebody else has said it. Sariputta has faith in me; he also has faith in the consequences of good and bad deeds."
Then the Buddha spoke the above verse, at the end of the discourse, all those bhikkhus attained arahatship.
(偈 98)
村舍或林间，谷地或山野，
阿罗汉居地，彼处皆蒙佑。
(注: 蒙佑-得安乐)
Whether in a village or forest — in a valley or on a hill, wherever Arahants dwell — that spot is delightful.
# 含义 Meaning
不管是村落或林间, 平地或丘陵, 阿罗汉居住的地方, 一切安乐。
In a village or in a forest, in a valley or on a hill, wherever arahats dwell, that place is delightful.
* 故事集 Story
沙利子尊者最小的弟弟 07-98
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
离婆达是沙利子最小的弟弟，也是兄弟中唯一没有出家的人。他的父母根据当时的习俗，急着要他赶快结婚。所以在离婆达还很年轻时就安排他和一年轻女子成亲。婚礼当天，宾客中有位高龄一百二十岁的女士，离婆达看见她时，就明白世事不离生、老、病、死的变化，于是决定像长兄沙利子一样出家。他就离开家庭，直接到一处有三十位比库的精舍去。而沙利子已经事先请求这些比库，如果离婆达提出愿望时，就让他成为沙马内拉，离婆达因此顺利成为沙马内拉。
这些比库给离婆达一个禅修的项目，他于是离开精舍到遥远的林子里去禅修。结夏安居结束时，离婆达就证得阿罗汉果。这时候，沙利子请佛陀允许他去见离婆达，佛陀说他也要去。所以，佛陀、沙利子、尸婆离和诸位比库就一齐前去探视离婆达。
这段路程很长，而且路况不佳，人烟也很少，但天神们供应了所有的必需品。离婆达知道佛陀要来，也预先安排。他运用神通，为佛陀造了一座特别的精舍，并为其他比库安排适当的居处，使众人在停留期间能够安住。
The Story of Thera Revata 07-98
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
Revata was the youngest brother of the Chief Disciple, Sariputta. He was the only one of the brothers and sisters of Sariputta who had not left home for the homeless life. His parents were very anxious to get him married. Revata was only seven years old when his parents arranged a marriage for him to a young girl. At the wedding reception, he met an old lady who was one hundred and twenty years old, and he realized that all beings are subject to ageing and decay. So, he ran away from the house and went straight to a monastery, where there were thirty bhikkhus. Those bhikkhus had been requested earlier by Thera Sariputta to make his brother a samanera if he should come to them. Accordingly, he was made a samanera and Thera Sariputta was informed about it.
Samanera Revata took a subject of meditation from those bhikkhus and left for an acacia forest, thirty yojanas away from the monastery. At the end of the vassa, the samanera attained arahatship. Thera Sariputta then asked permission from the Buddha to visit his brother, but the Buddha replied that he himself would go there. So the Buddha accompanied by Thera Sariputta, Thera Sivali and five hundred other bhikkhus set out to visit Samanera Revata.
The journey was long, the road was rough and the area was uninhabited by people; but the devas looked to all the needs of the Buddha and the bhikkhus on the way. At an interval of every yojana, a monastery and food were provided, and they travelled at the rate of a yojana a day. Revata, learning about the visit of the Buddha, also made arrangements to welcome him. By supernormal power he created a special monastery for the Buddha and five hundred monasteries for the other bhikkhus, and made them comfortable throughout their stay there.
On their return journey, they travelled at the same rate as before, and came to the Pubbarama monastery on the eastern end of Savatthi at the end of the month. From there, they went to the house of Visakha, who offered them alms-food. After the meal, Visakha asked the Buddha if the place of Revata in the acacia forest was pleasant.
(偈 99)
乐于住林间， 世人所不爱。
无欲喜林野， 不逐求五欲。
(注: 林间-Araññā阿兰若, 静空闲处)
Delightful are the forests where worldlings find no joy; the passionless rejoice, as they seek no sensual pleasures.
# 含义 Meaning
林野寂静处, 世人所不爱; 阿罗汉远离欲乐, 欢喜安住林野寂静处。
Forests are delightful, but the worldlings find no delight in them; only those who are free from passion will find delight in them, for they do not seek sensual pleasures.
* 故事集 Story
诱惑比库的妓女 07-99
有一位比库得到佛陀给他的禅修题目后，到一处老旧的花园去禅修。当他正在禅修的时候，一位生性多疑的女子也来到这里。却见四下无人，只有一位比库结跏趺坐，就想到：“我要使这比库心思迷惑！”她于是走到比库面前，反反复复地把自己的内衣退下，穿上；弄散头发，四处摇曳再予以系好；而且鼓掌，放声大笑。因为她的放浪形骸，使得这比库全身思绪起伏，激荡不已。
“这究竟是怎么回事？”他迷惑了。
这时候，佛陀在精舍里，心中记挂着这位比库禅修的进展，就透过天眼而看见那女子的邪恶行为正困惑着该比库。佛陀透过神通向该比库说：“比库!追寻欲乐的所流连的地方没有喜悦可言。没有激情的人所聚集的地方则充满喜悦！”佛陀并且放光，示现在比库面前，向他说法，这比库因此证得阿罗汉果。
The Story of a Woman 07-99
A bhikkhu, after taking a subject of meditation from the Buddha, was practising meditation in an old garden. A woman of doubtful character came into the garden and, seeing the bhikkhu, tried to attract his attention and seduce him. The thera got frightened; at the same time, his whole body was diffused with some kind of delightful satisfaction. The Buddha saw him from his monastery, and with his supernormal power, sent rays of light to him, and the bhikkhu received this message, which said, "My son, where worldlings seek sensual pleasures is not the place for bhikkhus; bhikkhus should take delight in forests where worldlings find no pleasure."
