(偈 100)
徒诵千句言，无义理之语，
不如一益语，闻已得寂静。
(注: 益语-Attha义、道理)
Better than a thousand sayings, comprising useless words, is a single beneficial word, by hearing which one is pacified.
# 含义 Meaning
唱诵毫无义理的千句话, 不如唱诵一句有法益的话, 听闻之后, 可以使人寂静。
Better than a thousand words that are senseless and unconnected with the realization of Nibbana, is a single word of sense, if on hearing it one is calmed.
* 故事集 Story
行刑者的命运 08-100
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
坦巴达提卡担任政府行刑者的任务届满五十五年后正式退休。在担任行刑者之前，他曾经是一名小偷。退休后有一天，他到河中去沐浴，并且携带特别的食物回家。回家后，正要享受这份美味时，却看见刚出禅定的沙利子站在门口，这时候他心里想着：「我这一生，都在行刑处决小偷，现在我应该供养这位比库。」所以就邀请沙利子进入屋内，并尊敬地供养食物。
供养后，沙利子向他说佛法。但坦巴达提卡却无法集中心思听讲，因为他的心思受到过去担任行刑人时种种往事的干扰。沙利子明白他的困扰，为了导正他的心念，就机敏地问他是否出于愤怒、仇恨而行刑？或只是执行公务而已。坦巴达提卡回答说，他只是接受国王的命令，自己没有任何杀人的恶意或愿望。
「既然如此，你有何罪过可言！」沙利子说。
沙利子的说法让坦巴达提卡内心较为宁静，就请沙利子继续说法。这时，他专心闻法，更具耐心与理解力。闻法后，他恭送沙利子走了一段路，然后独自回家，但却意外丧生。
当天傍晚，佛陀抵达比库的聚会时，比库们告诉佛陀有关坦巴达提卡的恶讯，并请问他往生何处。佛陀说，虽然坦巴达提卡今生造恶业，但后来领悟佛法，所以往生都西答天。比库们却怀疑，一个造做恶业的人，怎么可能只听闻一次佛法后，就获得如此殊胜的法益。佛陀向他们解释说，时间长短不是问题，如果能够正确理解的话，极使一句法语也可以带来莫大的法益。
The Story of Tambadathika 08-100
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
Tambadathika served the king as an executioner of thieves for fifty-five years; he had just retired from that post. One day, after preparing rice gruel at his house, he went to the river for a bath; he had intended to take the specially prepared rice gruel on his return. As he was about to take the rice gruel, Thera Sariputta, who had just arisen from sustained absorption in Concentration (jhana samapatti), stood at his door for alms-food. Seeing the thera, Tambadathika thought to himself, "Throughout my life, I have been executing thieves; now I should offer this food to the thera." So, he invited Thera Sariputta to come in and respectfully offered the rice gruel.
After the meal, the thera taught him the Dhamma, but Tambadathika could not pay attention, because he was so agitated as he recollected his past life as an executioner. When the thera knew this, he decided to ask Tambadathika tactfully whether he killed the thieves because he wished to kill them or because he was ordered to do so. Tambadathika answered that he was ordered to kill them by the king and that he had no wish to kill. Then the thera asked, "If that is so, would you be guilty or not ?" Tambadathika then concluded that, as he was not responsible for the evil deeds, he was not guilty. He, therefore, calmed down, and requested the thera to continue his exposition. As he listened to the Dhamma with proper attention, he came very close to attaining Sotapatti Magga, and reached as far as anuloma nana.* After the discourse, Tambadathika accompanied Thera Sariputta for some distance and then returned home. On his way home a cow (actually a demon in the guise of a cow) gored him to death.
When the Buddha came to the congregation of the bhikkhus in the evening, they informed him about the death of Tambadathika. When asked where Tambadathika was reborn, the Buddha told them that although Tambadathika had committed evil deeds throughout his life, because he comprehended the Dhamma after hearing it from Thera Sariputta and had already attained anuloma nana before he died, he was reborn in the Tusita deva world. The bhikkhus wondered how such an evil-doer could have such great benefit after listening to the Dhamma just once. To them the Buddha said that the length of a discourse is of no consequence, for one single word of sense can produce much benefit.
*anuloma nana: Vipassana Insight which causes the namarupa process of the yogi to become fully adapted for Magga Insight.
(偈 101)
徒诵千首偈，无义理之语，
不如一益偈，闻已得寂静。
Better than a thousand verses, comprising useless words, is a single beneficial line, by hearing which one is pacified.
# 含义 Meaning
诵毫无义理的千句偈语, 不如诵一句有法益的偈语, 听闻之后, 使人趣入寂静。
Better than a thousand verses that are senseless and unconnected with the realization of Nibbana, is a single verse, if on hearing it one is calmed.
* 故事集 Story
证阿罗汉果最快的方法 08-101
一群商人共同搭船出海，不幸发生海难，除了一人以外，所有人都丧生了。这唯一活命的人抓住一片木板，最后漂流到输帕罗卡港。上岸后，他用一片树皮遮住身子，坐在人们可以看得见的地方。有些过往的行人给他食物，有些人则以为他是圣者，而向他致敬。另外有人给他衣服穿，但他却不接受，因为他害怕穿上衣服以后，人们会降低对他的敬意。同时，有些人认为他是阿罗汉，他也就自以为是阿罗汉。因此，人们称呼他「婆酰迦达如斯亚」。
大约在这时候，他某一世的朋友摩诃布拉玛看见婆酰迦误入歧途，觉得引导他回正道是自己的责任，所以在晚上时候，摩诃布拉玛就去找婆酰迦，并告诉他：「婆酰迦！你还不是阿罗汉，更重要的是，你还没有成为阿罗汉的德行。」婆酰迦听完朋友的话，抬起头来：「是啊！我必须承认，正如你所说的，我不是阿罗汉。我现在明白自己犯了大错。但是，究竟在这世间上，谁是阿罗汉？」摩诃布拉玛就劝告他去沙瓦提城，请佛陀助他一臂之力。
婆酰迦明白自己犯了大错，非常沮丧，就直接到沙瓦提城去见佛陀。后来，他看见佛陀和比库们正在化缘，就很恭敬地跟上去，请求佛陀教他佛法，佛陀告诉他，现在正在化缘，不是说法的时间。
「尊者！没有人了解你我生命中的危险，所以请教我佛法吧！」婆酰迦继续恳求。
佛陀知道婆酰迦的程度无法了解佛法，而且，婆酰迦刚才长途跋涉，骤然得遇佛陀，内心正雀跃不已，所以无法立刻接受佛法。佛陀不愿在这种情况下立即向他说法，而希望等他内心平静下来时，再向他说法，他也才能心领神会。但婆酰迦仍固执的恳请，佛陀只好站在路上对他说：
「婆酰迦！当你看东西的时候，就只看见那件东西；听声音的时候，就只听见那声音；闻、尝、触任何东西时，就只是闻、尝和触那东西；想事情时，就全神想那件事情。」
婆酰迦如法奉行，同时因为全神贯注，他的过去善业现前，而证得阿罗汉果。他于是恳请佛陀允许他加入僧团，佛陀要他先准备三衣、钵和比库必备的东西。但当他出去筹备的时候，却被一只动物攻击致死。后来，佛陀和比库进食完毕后，在路上发现婆酰迦的尸体。佛陀要比库们把他的尸体火化，把遗物供养在浮图中。
回到揭达林给孤独园时，佛陀说婆酰迦已经证入涅槃。佛陀并且说婆酰迦是最快证得神通的人。比库对佛陀的说法感到困惑，就问佛陀，婆酰迦在何时、如何证得阿罗汉果。佛陀说：「婆酰迦在路上听我说法时，就证得阿罗汉果。」比库却怀疑怎么可能只听几句法语就能证得阿罗汉果。佛陀说：「法句或说法时间的长短与证果快慢无关。」
The Story of Bahiyadaruciriya 08-101
A group of merchants went out to sea in a boat; their boat was wrecked at sea and all, except one, died. The only survivor got hold of a plank and eventually came to land at the port of Supparaka. As he was naked, he tied the plank to his body, got hold of a bowl, and sat in a place where people could see him. Passers-by gave him rice and gruel; some took him for an arahat and talked in praise of him. Some brought clothes for him to wear but he refused, fearing that by wearing clothes, people would give less to him. Besides, because some said that he was an arahat, he mistakenly came to think that he really was one. Thus, because he was a man of wrong views who was wearing a piece of wood as his clothing, he came to be known as Bahiyadaruciriya.
At about this time, Mahabrahma, who had been his friend in one of his previous existences, saw him going astray and felt that it was his duty to put Bahiya on the right path. So, Mahabrahma came to him in the night and said to him "Bahiya, you are not an arahat yet, and what is more, you do not have the qualities that make one an arahat." Bahiya looked up at Mahabrahma and said, "Yes, I must admit that I am not an arahat, as you have said. I now realize that I have done a great wrong. But is there anyone else in this world now who is an arahat?" Mahabrahma then told him that there lived in Savatthi Gotama Buddha, an arahat, who was perfectly self-enlightened.
Bahiya, realizing the enormity of his guilt, felt very much distressed and ran all the way to Savatthi. Mahabrahma helped him by his supernormal power, so that the whole stretch of one hundred and twenty yojanas was covered in one night. Bahiya found the Buddha going on an alms-round with other bhikkhus and respectfully followed him. He pleaded with the Buddha to teach him the Dhamma, but the Buddha replied that since they were on an alms-round it was not yet time for a religious discourse. And again, Bahiya pleaded, "Venerable Sir, one cannot know the danger to your life or to my life, so please talk to me about the Dhamma." The Buddha knew that Bahiya had made the journey of one hundred and twenty yojanas in one night, and also that he was overwhelmed with joy at seeing the Buddha. That was why the Buddha did not want to talk about the Dhamma immediately but wanted him to calm down to enable him to take in the Dhamma properly. Still, Bahiya persistently pleaded. So, while standing on the road, the Buddha said to Bahiya, "Bahiya, when you see an object, be conscious of just the visible object; when you hear a sound, be conscious of just the sound; when you smell or taste or touch something, be conscious of just the smell, the taste or the touch; and when you think of anything, be conscious of just the mind-object."
After hearing the above discourse, Bahiya attained arahatship and he asked permission from the Buddha to join the Order. The Buddha told him to get the robes, the bowl and other requisites of a bhikkhu. On his way to get them, he was gored to death by a cow which was, in fact, an ogress in the likeness of a cow. When the Buddha and the other bhikkhus came out after having had their meal, they found Bahiya lying dead on a rubbish heap. As instructed by the Buddha, the bhikkhus cremated the body of Bahiya and had his bones enshrined in a stupa.
Back at the Jetavana monastery, the Buddha told the bhikkhus that Bahiya had realized Nibbana. He also told them that as far as speed was concerned in attaining Magga Insight (abhinna), Bahiya was the fastest, the best (Etadaggam). The bhikkhus were puzzled by the statement made by the Buddha and they asked him why and when Bahiya became an arahat. To this, the Buddha replied, "Bahiya attained arahatship while he listened to my instructions given to him on the road when we were on the alms-round." The bhikkhus wondered how one could attain arahatship after listening to just a few sentences of the Dhamma. So, the Buddha told them that the number of words or the length of a speech did not matter if it was beneficial to someone.
(偈 102)
徒诵百首偈，无义理之语，
不如一法语，闻已得寂静。
Though one recites a hundred verses of meaningless words, better is a single true word, by hearing which one is pacified.
# 含义 Meaning
唱诵毫无义理的百句偈语, 不如唱诵一句法句, 听闻之后, 使人内心宁静。
Better than the recitation of a hundred verses that are senseless and unconnected with the realization of Nibbana, is the recitation of a single verse of the Teaching (Dhamma), if on hearing it one is calmed.
(偈 103)
匹夫上战场，千战胜千敌，
莫如能胜己，彼最胜战士。
Though one should conquer a million men in battle, yet he is the noblest victor who has conquered himself.
# 含义 Meaning
在战场上战胜百万雄狮的人, 不如克己者, 才是最尊贵的胜利者。
A man may conquer a million men in battle, but one who conquers himself is, indeed, the greatest of conquerors.
* 故事集 Story
嫁小偷的富家女 08-102 & 103
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
拘达娜是沙瓦提城里一位富翁的女儿，一直过着平静、深居简出的日子。但是有一天，她看见一位将要被处决的小偷时，剎那间就爱上他了。从此以后她拒绝吃饭，除非能嫁给他，否则她也不愿活下去。
拘达娜的父母只好向国王的官员行贿，换取小偷的生命，然后将她嫁给他。虽然她非常爱他，但他却只爱她的财富。有一天，他说服她把所有的首饰装戴在身上，然后告诉她，他想供养山灵，答谢它们在他生命危险的时候拯救他。说完后，他就带她往山顶上走去。但是他们抵达山顶时，他却说要杀了她，以便占有她的首饰。她恳求他只拿走首饰，而饶她一命，但他悍然拒绝。这时候，她明白若不除去他，自己非死不可，所以必需谨慎、机智应付。她于是告诉他，既然他们只能再相处几分钟，她想最后一次向他顶礼，说着，她就绕着他缓缓的走，并趁机从他的背后把他推下山去。
住在山顶的天神目睹整个事件的过程后，鼓掌赞许她的作为，并且说：「不只男性有智慧，女性也能具足智慧，并且在今生今世就展现智慧！」
经过这件事情后，她不想再回家了，就把所有的首饰挂在树上，然后一个人到处流浪，也不知道究竟该到那里去。后来，她碰巧来到女游行外道居住的地方，就成为她们其中的一员。她们教她所有的诡辩技巧。由于聪颖，她在很短的时间内就完全掌握其中的诀窍。这时候，这些女游行外道就告诉她四处去云游，她们也告诉她，如果有人能够回答她的所有诘问，就拜此人为师。从此以后，她就到国内所有地方去云游，公开向所有的人挑战。很多着名的人士接受她的挑战，但没有人驳倒她。
最后，她来到沙瓦提城。进城之前，她一如往常，把一只树枝插在一土堆上，公开挑战所有人。沙利子尊者接受她的挑战，她询问沙利子非常多的问题，而沙利子也一一加以解答。问完之后，轮到沙利子发问，他只问她一句话：「“一”是什么？」(注1) 她却张口结舌，无法回答，就央请沙利子解释它的涵意。沙利子建议她先出家为比库尼，她也信守诺言地服从沙利子的建议，正信出家为比库尼，并且精进奉行沙利子的教导，而在几天之内就证得阿罗汉果。
后来，有些比库针对此事请教佛陀：「拘达娜比库尼真的可能在只听闻少许的法义就证得阿罗汉果吗？」
佛陀说：「比库们！不要以多少来判断法义，一句法义比一百句毫无意义的言语更发人深省。」
注１：众生只需要一件东西来维持生命：食物
The Story of Theri Kundalakesi 08-102 & 103
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
Kundalakesi was the daughter of a rich man from Rajagaha. She had led a very secluded life; but one day, she happened to see a thief being led out to be killed and she immediately fell in love with him. Her parents had to pay for the freedom of the thief, and they married her off to him. Although she loved her husband very dearly, her husband being a thief, was only attracted to her property and her jewels. One day, he coaxed her to put on all her jewellery and led her to a mountain saying that he wanted to make some offerings to the guardian spirit of the mountain because that guardian spirit had saved his life when he was about to be killed. Kundalakesi went along with her husband, but when they reached their destination, the thief revealed that he intended to kill her and take her jewels. She pleaded with him to take her jewels, but to spare her life, but it was of no avail. She then realized that if she did not get rid of her husband, there would be no way of escape for her. She felt she must be cautious and crafty. So she said to her husband that as they would be together only for a few moments more, she wanted to pay respect to him for the last time. So saying, and going round the man respectfully, she pushed him off the crag, taking him unaware.
After this, she had no desire to return home. She left all her jewellery hanging on a tree, and went on her way, without any idea where she was going. She happened to come to a place of some Paribbajikas (female wandering ascetics) and she herself became a Paribbajikas. The Paribbajikas taught her all their one thousand problems in sophistry; being intelligent she mastered all of them within a short time. Then her teachers told her to go out into the world and if she should find somebody who could answer all her questions, to become a pupil to him. Kundalakesi went throughout the length and breadth of Jambudipa, openly challenging everyone else to compete with her. Accordingly, she came to be known as "Jambukaparibbajika."
On one occasion, she came to Savatthi. Before entering the city for alms-food she made a mound of sand and stuck a branch of eugenia on it, her usual sign of invitation to all others to take up her challenge. Thera Sariputta took up her challenge. Kundalakesi asked him a thousand questions and Thera Sariputta answered them all. When his turn came, he asked her just this, "What is the one? (ekam nama kim)." Kundalakesi could not answer, so she asked Thera Sariputta to teach her the answer to the question. Thera Sariputta replied that she should first become abhikkhuni; so she became a bhikkhuni, by the name of Theri Kundalakesi. Within a few days, she became an arahat.
Soon after this, the bhikkhus asked the Buddha, "Could it be possible for Bhikkhuni Kundalakesi to become an arahat after listening to the Dhamma only a little?" They also added that this lady had fought and won a victory over her husband, who was a thief, before she became a paribbajika.
(偈 104)
胜己为最贤，远胜于胜众，
是故胜己者，梵魔无能胜。
Victory over oneself is superior to victory over others, Since by winning self-control you are forever in power.
# 含义 Meaning
克服自己, 胜过征服他人, 魔波旬或梵天是无法战胜能克己节制的人。
It is better indeed, to conquer oneself than to conquer others. Mara together with Brahma will never defeat the victory of the man who controls himself.
(偈 105)
天神音乐神， 恶魔与梵天，
皆莫能胜彼，自御克己者。
Self-conquest is far greater than the conquest of others; neither a deity nor a celestial musician, nor Māra with Brahmā, can overturn the victory of one who is self-possessed and restrained.
# 含义 Meaning
天神、乐神、魔波旬或梵天是无法战胜能克己节制的人。
Neither a deva, nor a gandhabba, nor Mara together with Brahma can turn into defeat the victory of the man who controls himself.
* 故事集 Story
赌博的得失 08-104 & 105
以一位婆罗门告诉佛陀：「尊者，我认为你只知有法益的修行，对无益的事一无所知。」佛陀说他也了解无益且有害的事。佛陀就列举六种会消耗财产的行为：
(1) 太阳高挂了才起床
(2) 疏懒成性
(3) 残暴
(4) 沉溺毒品(尤其指酒) 而昏醉迷糊
(5) 在惹人怀疑的时间内，独自在街上闲逛
(6) 邪淫。
佛陀接着问这婆罗门如何维生，婆罗门回答说以赌博维生 (注)。佛陀再问他输赢情形，当婆罗门回答说有输有赢时，佛陀说：「在赌博中获胜，无法与克服烦恼的成就相比。」
备注：在《败亡经》中，佛陀说赌博是造成人堕落的原因之一。
The Story of the Brahmin Anatthapucchaka 08-104 & 105
On one occasion, a Brahmin by the name of Anatthapucchaka came to the Buddha and said to him, "Venerable Sir, I think that you know only the practices that are beneficial and not the practices that are unbeneficial." To him, the Buddha answered that he also knew the practices which were unbeneficial and harmful. Then the Buddha enumerated six practices which cause dissipation of wealth; they are:
(1) sleeping until the sun has risen,
(2) habitual idleness,
(3) cruelty,
(4) indulgence in intoxicants which causes drunkenness and negligence,
(5) sauntering alone in streets at unearthly hours, and
(6) sexual misconduct.
Further, the Buddha asked the brahmin how he earned his living, and the brahmin replied that he earned his living by playing dice, i.e., by gambling. Next, the Buddha asked him whether he won or lost. When the brahmin answered that he sometimes lost and sometimes won, the Buddha said to him, "To win in a game of dice is nothing compared to a victory over moral defilements."
(偈 106)
月月祭千金，祭祀供百年，
未若须臾顷，供养修己者。
如是之供养，胜祭祀百年。
Though month after month with a thousand, one should make offerings for a hundred years, if just for a moment, one honours one who has perfected himself that is better than a century of sacrifice.
# 含义 Meaning
与其百年间每月供养成千上百的祭祀, 不如顷刻之间供养修行的人, 如是供养, 胜过百年的祭祀。
Month after month for a hundred years, one may make offerings (to ordinary people) to the value of a thousand Kahapanas; yet if, only for a moment one pays homage to a bhikkhu who has practised Insight Development, this homage is, indeed, better than a hundred years of making offerings (to ordinary people).
* 故事集 Story
往生梵天的方法 08-106
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
沙利子的叔叔是一位婆罗门，有一次，沙利子问他，有没有做过任何的功德。他的叔叔回答说，他每个月供养裸身的苦行者，希望将来能往生梵天。沙利子告诉他说，他的老师们并不了解往生梵天的方法。说完后，沙利子更引领叔叔去见佛陀，并请求佛陀开示确实可以使人往生梵天的佛法。
佛陀向沙利子的叔叔说：「供养一汤匙的食物给真正的圣人，比你供养那些不值得供养的人更好。」
The Story of Thera Sariputta's Uncle 08-106
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
On one occasion, Thera Sariputta asked his uncle the brahmin whether he was doing any meritorious deeds. The brahmin answered that he was making offerings to the value of one thousand Kahapanas every month to the Nigantha ascetics, hoping to get to the Brahma world in his next existence. Thera Sariputta then explained to him that his teachers had given him false hopes and that they themselves did not know the way to the Brahma world. So saying, he took his uncle the brahmin to the Buddha, and requested the Buddha to expound the Dhamma, which would surely take one to the Brahma world.
The Buddha said to the brahmin, "Brahmin, an offering of a spoonful of alms-food to a bhikkhu would be much better than your present offering of one thousand Kahapanas to your teachers."
Then the Buddha spoke the above verse, at the end of the discourse, the brahmin, who was the maternal uncle of Thera Sariputta, attained Sotapatti Fruition.
(偈 107)
林中拜火神，事火一百年，
未若须臾顷，供养修己者。
如是之供养，胜祭祀百年。
Though for a century one tends the sacred fire in the forest, if only for a moment one honours one who has perfected himself — that honour is better than a century of fire-sacrifice.
# 含义 Meaning
林中火祭百年, 不如顷刻之间供养修行的人, 如是供养, 胜过百年的火祭。
For a hundred years, a man may tend the sacred fire in the forest: yet if, only for a moment, one pays homage to a bhikkhu who has practised Insight Development, this homage is, indeed, better than a hundred years of making sacrifices (in fire-worship).
* 故事集 Story
火祭不究竟 08-107
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
沙利子的侄子是一位婆罗门。有一次，沙利子问他，有没有做过任何的功德。他的侄子回答说，他每个月都在火祭中牺牲一只羊，期望将来能往生梵天。沙利子告诉他说，他的老师们一直给他错误的教法，他的老师们根本不知如何往生梵天。
然后，沙利子引领侄子去见佛陀，佛陀就教他确实可以往生梵天的佛法，并告诉他说：「顷刻之间，顶礼真正的圣人比火祭牺牲一百年好。」
注：「火祭」在当时的伊朗和印度相当流行。部份人认为火是神祇之一。有些人认为透过火祭，他们可以讨好神祇，而得到赐福和保护。另外，动物祭祀和在恒河中沐浴也很普遍。佛陀是当时唯一指出这些方法都是无益的宗教师 。
The Story of Thera Sariputta's Nephew 08-107
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
On one occasion, Thera Sariputta asked his nephew, a brahmin, whether he was doing any meritorious deeds. His nephew answered that he had been sacrificing a goat in fire-worship every month, hoping to get to the Brahma world in his next existence. Thera Sariputta then explained to him that his teachers had given him false hopes and that they themselves did not know the way to the Brahma world.
Then he took his nephew the young brahmin to the Buddha. There, the Buddha taught him the Dhamma that would lead one to the Brahmin world and said to the brahmin, "Young brahmin, paying homage to the bhikkhus for a moment would be far better than making sacrifices in fire-worship for a hundred years."
Then the Buddha spoke the above verse, at the end of the discourse, the brahmin, who was Thera Sariputta's nephew, attained Sotapatti Fruition.
(偈 108)
若人于世间，祭祀供牺牲，
求福满一年，彼如是功德，
未若四分一，礼敬正直者。
In this world whatever gift or alms a person seeking merit should offer for a year, all that is not worth a quarter of the reverence towards the upright which is excellent.
# 含义 Meaning
世间人为追求功德, 而在节庆时布舍与供养, 所得到的功德, 不如礼敬圣者的四分之一。
In this world, one may make sacrificial offerings, all the year round, in order to gain merit; all these offerings are not worth a quarter of the merit gained by worshipping the Noble Ones (Ariyas) who walk the right path.
* 故事集 Story
用动物祭祀的婆罗门 08-108
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
有一次，沙利子问一位婆罗门的朋友，有没有做过任何的功德，他朋友回答说，他长久以来都提供大量的祭祀牺牲，希望来生能往生梵天。
沙利子告诉朋友说，他的老师们一直教导他虚幻的希望，他的老师们根本不知道往生梵天的方法。沙利子就引导他去见佛陀，请佛陀教他往生梵天的方法。
佛陀说：「婆罗门，即使仅是顷刻间顶礼圣者，也比整年度所供奉的大大小小祭祀牺牲，要来得好。」
The Story of Thera Sariputta's Friend 08-108
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
On one occasion Thera Sariputta asked his friend, a brahmin, whether he was doing any meritorious deeds and he replied that he had been making sacrificial offerings on a big scale, hoping to get to the Brahma world in his next existence. Thera Sariputta told him that his teachers had given him false hopes and that they themselves did not know the way to the Brahma world. Then he took his friend to the Buddha, who showed him the way to the Brahma world. To the friend of Thera Sariputta, the Buddha said, "Brahmin, worshipping the Noble Ones (Ariyas) only for a moment is better than making sacrificial offerings, great and small, throughout the year."
Then the Buddha spoke the above verse, at the end of the discourse the brahmin attained Sotapatti Fruition.
(偈 109)
尊贤与敬老，四事得增长：
寿命与容颜，喜悦与精力。
For one who constantly honours and respects the elders, four blessings increase — long-life, beauty, bliss, and strength.
# 含义 Meaning
经常礼敬年高德劭的人, 四法增长: 长寿、美貌、幸福和力量。
For one who always respects and honours those who are older and more virtuous, four benefits; longevity, beauty, happiness and strength, will increase.
* 故事集 Story
佛陀保护男孩 08-109
从前，有两位隐士共同居住在一起，并且一起修习苦行多年。后来，其中一位还俗，并且结了婚。当他的儿子出生后，他们夫妻两人便带着儿子去拜访仍在苦行的隐士。这隐士看见他们时，对他们说：「愿你们长命百岁！」但却对男孩不说任何好话。他们十分困惑，问隐士为何对孩子保持沉默。隐士告诉他们这孩子只能再活七天，虽然他无法拯救孩子，但佛陀可能有办法。
他们就带着孩子去找佛陀。当两人向佛陀顶礼问讯时，佛陀也只说：「愿你们长命百岁！」而无言以对他们的孩子。佛陀知道男孩来日无多，为了防止孩子夭寿，佛陀吩咐他们在家门前搭起帐蓬，然后把孩子放在蓬内的床上。佛陀也派遣几位比库前去唸诵「护经」(注)七天。第七天，佛陀亲自来到帐蓬，天神们也来了。这时候，一只恶魔也在门口等待机会要夺走男孩的生命，但众多天神继续来临，恶魔只好后退，让出位子给天神们，结果，它只能站在离男孩很远的地方。那天晚上，比库们彻夜唸诵护经，男孩也因此获救。第二天，男孩被人家从床上抱起来向佛陀致敬意，佛陀对男孩说：「愿你长寿！」有人问佛陀，这孩子能活多久，佛陀说一百二十岁。因此人们就称呼这孩子为亚育瓦达那（意思是长寿的孩子）。
男孩长大后，和他的朋友和信徒在国境内到处参访。有一天，他们抵达揭达林给孤独园时，园里的比库们认出他来，比库就问佛陀说：「有没有办法使众生长寿？」
「尊敬崇仰老者和智慧与德行兼备的人，可以让人得到长寿、美貌、幸福和力量。」
注：「护经」是宗教偈语或经，如《慈经》或《宝经》，常常被唱诵以求保护，防止受伤害。
The Story of Ayuvaddhanakumara 08-109
Once, there were two hermits who fixed together practising religious austerities (tapacaranam) for forty eight years. Later, one of the two left the hermit life and got married. After a son was born, the family visited the old hermit and paid obeisance to him. To the parents the hermit said, "May you live long," but he said nothing to the child. The parents were puzzled and asked the hermit the reason for his silence. The hermit told them that the child would live only seven more days and that he did not know how to prevent his death, but Gotama Buddha might know how to do it.
So the parents took the child to the Buddha; when they paid obeisance to the Buddha, he also said, "May you live long" to the parents only and not to the child. The Buddha also predicted the impending death of the child. To prevent his death, the parents were told to build a pavilion at the entrance to the house, and put the child on a couch in the pavilion. Then some bhikkhus were sent there to recite the parittas* for seven days. On the seventh day the Buddha himself came to that pavilion; the devas from all over the universe also came. At that time the ogre Avaruddhaka was at the entrance, waiting for a chance to take the child away. But as more powerful devas arrived the ogre had to step back and make room for them so that he had to stay at a place two yojanas away from the child. That whole night, recitation of parittas continued, thus protecting the child. The next day, the child was taken up from the couch and made to pay obeisance to the Buddha. This time, the Buddha said, "May you live long" to the child. When asked how long the child would live, the Buddha replied that he would live up to one hundred and twenty years. So the child was named Ayuvaddhana.
When the child grew up, he went about the country with a company of five hundred fellow devotees. One day, they came to the Jetavana monastery, and the bhikkhus, recognizing him, asked the Buddha, "For beings, is there any means of gaining longevity?" To this question the Buddha answered, "By respecting and honouring the elders and those who are wise and virtuous, one would gain not only longevity, but also beauty, happiness and strength."
Then the Buddha spoke the above verse, at the end of the discourse, Ayuvaddhana and his five hundred companions attained Sotapatti Fruition.
*Parittas: religious stanzas that are usually recited for protection against harmful influences.
One of the Parittas:
One of the Parittas:
(偈 110)
若人活百年，破戒不修定，
不如活一日，持戒与修定。
Though one lives a hundred years, immoral and uncontrolled, better is a single day’s life if one is moral and meditative.
# 含义 Meaning
若长命百岁, 但破戒, 放逸, 不如持戒, 修禅定一天。
A day in the life of a virtuous person who cultivates Tranquillity and Insight Development Practice, is better than a hundred years in the life of an immoral person who has no control over his senses,
* 故事集 Story
沙其卡沙马内拉的奇迹 08-110
## 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)
有一天，三十位比库各自从佛陀得到禅修的题目后，到远离沙瓦提城的一个大村落去。这时候，茂密的森林中有一群抢匪要用活人去供养森林的守护灵，他们就到林子里的精舍去，命令比库们交出一位比库，做为祭祀的牺牲。每一位比库，不管年龄大小，都愿意牺牲，其中有一位小沙马内拉沙其卡，他是受沙利子指派前来的，虽然仍是稚龄孩童，但由于累世以来积聚了众多善业，他已经证得阿罗汉果。他透露说他的老师─沙利子预知这次行程会有危险，所以特意安排他陪同其他比库一起来，而且他应该随抢匪去。其他比库听他这么一说，虽然很勉强，但他们对沙利子深具信心，便同意由小沙马内拉随抢匪去。
抢匪的祭祀准备就绪后，抢匪头目就高举着剑，朝小沙马内拉重重击下，小沙马内拉这时候正在禅定中，结果剑不仅没有砍伤小沙马内拉，反而弯曲变形。头目就另外换一把剑，再砍下去，这次整柄剑向上直弯，也同样不能伤到小沙马内拉的一根汗毛。这两次的异常现象让抢匪头目震惊不已而放下剑，并且向小沙马内拉下跪，请求原谅。其他抢匪全都讶异不已，也一齐认错。他们要求能够追随小沙马内拉修行，小沙马内拉便答应了他们的请求。
小沙马内拉就在这些新比库的陪同下回林子的精舍去，其他比库看见他回来都很高兴，也松了口气，大家就回揭达林给孤独园向他们的老师沙利子礼敬。之后，他们去见佛陀。佛陀告诫他们：「比库们！即使长命百岁但犯下抢夺、偷盗或种种罪行，失命就毫无意义；德行具足的活一天比污秽的百年岁月更有价值 。」
The Story of Samanera Samkicca 08-110
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
On one occasion, thirty bhikkhus each took a subject of meditation from the Buddha and left for a large village, one hundred and twenty yojanas away from Savatthi. At that time, five hundred robbers were staying in a thick jungle, and they wanted to make an offering of human flesh and blood to the guardian spirits of the forest. So they came to the village monastery and demanded that one of the bhikkhus be given up to them for sacrifice to the guardian spirits. From the eldest to the youngest, each one of the bhikkhus volunteered to go. With the bhikkhus, there was also a young samanera by the name of Samkicca, who was sent along with them by Thera Sariputta. This samanera was only seven years old, but had already attained arahatship. Samkicca said that Thera Sariputta, his teacher, knowing this danger in advance, had purposely sent him to accompany the bhikkhus, and that he should be the one to go with the robbers. So saying, he went along with the robbers. The bhikkhus felt very bad for having let the young samanera go. The robbers made preparations for the sacrifice; when everything was ready, their leader came to the samanera, who was then seated, with his mind fixed on jhana concentration. The leader of the robbers lifted his sword and struck hard at the young samanera, but the blade of the sword curled up without cutting the flesh. He straightened up the blade and struck again; this time, it bent upwards right up to the hilt without harming the samanera. Seeing this strange happening, the leader of the robbers dropped his sword, knelt at the feet of the samanera and asked his pardon. All the five hundred robbers were amazed and terror-stricken; they repented and asked permission from Samkicca to become bhikkhus. He complied with their request.
The young samanera accompanied by five hundred new bhikkhus returned to the village monastery and the thirty bhikkhus felt very much relieved and happy on seeing him. Then Samkicca and the five hundred bhikkhus continued on their way to pay respect to Thera Sariputta, his teacher, at the Jetavana monastery. After seeing Thera Sariputta they went to pay homage to the Buddha. When told what had happened, the Buddha said, "Bhikkhus, if you rob or steal and commit all sorts of evil deeds, your life would be useless, even if you were to live a hundred years. Living a virtuous life even for a single day is much better than a hundred years of a life of depravity."
Then the Buddha spoke the above verse, at the end of the discourse, the five hundred bhikkhus attained arahatship.
(偈 111)
若人活百年，无智无禅定，
不如活一日，具慧修禅定。
Though one lives a hundred years, unwise and uncomposed, better is a single day’s life if one is wise and meditative.
# 含义 Meaning
若长命百岁, 但愚痴、放逸, 不如具足智慧且修禅定一天。
A day in the life of a wise man who cultivates Tranquillity and Insight Development Practice, is better than a hundred years in the life of an ignorant person, who has no control over his senses.
* 故事集 Story
乔达那尊者和抢匪们 08-111
乔达那尊者从佛陀得到禅修观想的题目后，到森林中去禅修，并且证得圣果。证得圣果后，他出发回精舍去向佛陀顶礼问讯。路上，他停下来稍微休息一下，就坐在石板上，而进入禅定。这时候一群刚打劫村子的抢匪们也来到他休息的地方。他们误以为他是个树桩，就在他身上周围放置他们抢夺来的赃物。第二天，天亮时，他们才发觉原来他是活生生的众生，但他们却又错以为他是恶魔，吓得想要急忙逃走。
乔达那告诉他们，他只是位比库，不是恶魔，请他们不要害怕。抢匪们对他的话感到讶异，就请他原谅他们误认他是树桩的错误，他们也决定出家修行。
乔达那就在他们的陪伴下回到精舍，并且向佛陀报告事情的经过。 佛陀告诫他们：「如果长命百岁，但是无明，尽做傻事，也是无益的人生；现在你们都已经明白佛法，变得有智慧了，所以，当一天有智慧的人比长年无明的人更有价值！」
这些新出家的比库从此信受奉行佛陀的教法，努力成就自己的道业。
The Story of Khanu-Kondanna 08-111
Thera Kondanna, after taking a subject of meditation from the Buddha, went into the jungle to practise meditation and there attained arahatship. Coming back to pay homage to the Buddha, he stopped on the way because he was very tired. He sat on a large stone-slab, his mind fixed in jhana concentration. At that moment five hundred robbers after looting a large village came to the place where the thera was. Taking him for a tree stump they put their bundles of loot all over and around the body of the thera. When day broke they realized that what they took to be a tree stump was, in fact, a living being. Then again, they thought it was an ogre and ran away in fright.
The thera revealed to them that he was only a bhikkhu and not an ogre and told them not to get frightened. The robbers were awed by his words, and asked his pardon for having wronged him. Soon after wards, all the robbers requested the thera to admit them into the Order. From that time, Thera Kondanna came to be known as "Khanu Kondanna" (tree-stump Kondanna)
The thera accompanied by the new bhikkhus went to the Buddha and told him all that had happened. To them the Buddha said, "To live for a hundred years in ignorance, doing foolish things, is useless; now that you have seen the Truth and have become wise, your life of one day as a wise man is much more worthwhile."
(偈 112)
若人活百年，怠惰不精进，
不如活一日，坚心行精进。
Though one should live a hundred years idle and inactive better is a single day’s life if one makes an intense effort.
# 含义 Meaning
若长命百岁, 但怠惰, 精神不振, 不如一天的精进。
A day in the life of one who makes a zealous and strenuous effort (in Tranquillity and Insight Development Practice), is better than a hundred years in the life of a person who is idle and inactive.
* 故事集 Story
自杀时证得圣果的沙帕达沙 08-112
从前有一位比库对自己无法证得圣果感到十分沮丧，同时觉得还俗既不恰当也是件羞耻的事，所以他认为自行结束生命比较恰当。他就把手放进装有毒蛇的罐子，但罐中的蛇没有咬他，这是他以前的善业保护他的缘故。后来，他又拿刀片企图割喉自杀，但当他把刀片放在喉咙的时候，他回想起自己今生做为一位比库，在修行时所证得的清净时，他的身心充满喜悦。他接着超脱这份法喜，转移心念至智慧的培养，不久就证得阿罗汉果。
他回到精舍时，其他比库问他去那里了？他回答说他企图结束自己的生命，他们又问他，既然如此，他现在怎么又在这里呢？
「我本想用这把刀子割喉咙，但我现在已经用智慧的剑斩除所有的烦恼。」他说。
这些比库就向佛陀报告：「沙帕达沙自称在企图自杀时证得阿罗汉果，千钧一发的时刻，可以证得阿罗汉果吗?」
「有可能，对精进修习止观的修行人是有可能的。剎那间证得阿罗汉果是可能的，甚至当比库经行时，脚尚未踏下去之前，都有可能证得阿罗汉果！」佛陀说。
(注) 证阿罗汉果纯粹是心灵精神的层次，与世俗的时间和空间观念无关。
The Story of Thera Sappadasa 08-112
Once a bhikkhu was not feeling happy with the life of a bhikkhu; at the same time he felt that it would be improper and humiliating for him to return to the life of a householder. So he thought it would be better to die. So thinking, on one occasion, he put his hand into a pot where there was a snake but the snake did not bite him. This was because in a past existence the snake was a slave and the bhikkhu was his master. Because of this incident the bhikkhu was known as Thera Sappadasa. On another occasion, Thera Sappadasa took a razor to cut his throat; but as he placed the razor on his throat he reflected on the purity of his morality practice throughout his life as a bhikkhu and his whole body was suffused with delightful satisfaction (piti) and bliss (sukha). Then detaching himself from piti, he directed his mind to the development of Insight Knowledge and soon attained arahatship, and he returned to the monastery.
On arrival at the monastery, other bhikkhus asked him where he had been and why he took the knife along with him. When he told them about his intention to take his life, they asked him why he did not do so. He answered, "I originally intended to cut my throat with this knife, but I have now cut off all moral defilements with the knife of Insight Knowledge." The bhikkhus did not believe him; so they went to the Buddha and asked. "Venerable Sir, this bhikkhu claims, that he has attained arahatship as he was putting the knife to his throat to kill himself. Is it possible to attain Arahatta Magga within such a short time?" To them the Buddha said, "Bhikkhus! Yes, it is possible; for one who is zealous and strenuous in the practice of Tranquillity and Insight Development, arahatship can be gained in an instant. As the bhikkhu walks in meditation, he can attain arahatship even before his raised foot touches the ground."
(偈 113)
若人活百年，不见生灭法，
不如活一日，得解生灭法。
Though one should live a hundred years not understanding how all things arise and pass away, better is a single day’s life if one sees how all things arise and pass away.
# 含义 Meaning
若长命百岁, 但不知世事生灭的实相, 不如如实知见生灭法(五蕴)的一天。
A day in the life of one who perceives the arising and dissolving of the five aggregates. is better than a hundred years in the life of a person who does not perceive the arising and the dissolving of the five aggregates (khandhas).
* 故事集 Story
家破人亡的波她卡娜 08-113
波她卡娜是沙瓦提城中一位富翁的女儿，十分美丽，父母又对她爱护有加。但她却爱上家里的一位男仆，和他私奔到离沙瓦提城很远的一个村子去。后来，她怀孕了，当分娩日子快到的时候，她好几次请求丈夫允许她回家生产，但她丈夫每次都害怕遭到他丈人的毒打而拒绝她的恳请。有一天，她趁丈夫不在家的时候，悄悄出发回娘家去。但是，她丈夫却追上她，请她回家去，但她加以拒绝。这时候，她分娩的时刻到了，就在附近的草丛中产下一子，然后与丈夫一起回家。
她再度怀孕的时候，也希望回家生产，但丈夫也加以拒绝。产期快到了，她只好又悄悄地带着大儿子，出发回沙瓦提城的娘家。当丈夫追上她时，她产前剧痛加速，即将分娩，这时候天又下着大雨，丈夫急忙去找了个较稳当的地方。当他正在整理场地时，却被一条剧毒的蛇咬到，当场死亡。这时候，波她卡娜已经生下孩子。第二天，她四处寻找丈夫，却发现丈夫的尸首，她内心非常悲伤，认为丈夫的死都是自己害的，而十分内疚，就继续回沙瓦提城找父母。
但由于下了一整夜的雨，溪水上涨，她无法一次带二个儿子过河，就把大儿子安置在河这岸，先带初生婴儿渡河，并且把他放在对岸，然后自己再渡河折返这岸。当她正在河中央时，一只在婴儿上空盘旋的老鹰，以为婴儿是块肉，波她卡娜急忙大声嘶喊，想吓走老鹰，但老鹰仍然俯冲直下，夺走她的婴儿。而在这岸的大儿子听见母亲在河中喊叫，以为母亲在叫他，就自行迈向河中，但不幸地被强烈的河水冲走。波她卡娜一天之内丧夫又连丧二子。
她放声恸哭：「小儿子被老鹰夺走，大儿子被河水冲走，丈夫被毒蛇咬死。」然后她遇见一位来自沙瓦提城的人，她泪眼盈眶的打听她父母的消息，这人告诉她，昨晚的暴雨使她父母的房子全部倒塌，她父母和唯一的哥哥全部罹难，并且已经火化了。听到这悲惨的消息，她彻彻底底地崩溃，完全疯了。甚至不知道身上的衣服已经掉落地上，身子半裸，仍然满街狂奔，嘶声哭喊：「可怜的我啊！老天啊！」
这时候，正在揭达林给孤独园讲经说法的佛陀看见她在外面，就运用神通使她前来加入听法大众中。当人群看见她走过来时却想阻止她前进：「不要让这疯女人进来！」但佛陀制止他们。当她走到可以听见佛陀说话的距离时，佛陀告诉她控制自己的心念，使心平稳下来，等她回神过来，才蓦然察觉自己的裙子不见了，就安静的蹲下来，并接下别人递来的一布块，遮掩自己。她接着向佛陀诉说她不幸的遭遇─两个儿子、丈夫、父母和唯一的兄弟全都罹难的经过。
佛陀安慰她：「波她卡娜，不要恐惧！你已经安止于一位可以真正保护并指引你的人了，在过往的生死轮回中，你为儿子、丈夫、父母、兄弟所流过的眼泪已经够多了。」佛陀进一步向她说《无始相应经》（此经讨论无穷尽的生死轮回）， 这时候她如释重担而渐渐平稳下来，佛陀又说，人不应该过度担忧逝世的人，反而应该清净自己，精进努力，俾能证入涅槃。听完佛陀的说法后，波她卡娜明白生命的无常，而对可以引领人们解脱生死轮回的佛法建立信心。
从此以后，她就出家为比库尼。有一天，她用壶中水洗脚，当她第一次泼水时，水只向前流了一下子就消失了；她第二次泼水时，水比第一次的时候更往前流动了一段距离，才消失不见；而第三次泼出去的水流动的距离更长，当她看着这三次的泼水所造成不同的流动情形时，恍然明白众生生命的三个阶段（前世、今生、来世）。这时候，在揭达林给孤独园的佛陀透过神通，知道她的想法，便放光，告诫她：「波她卡娜，妳的想法正确，妳已经确实明白五蕴的实相了，如果有人长命百岁，但却不明白五蕴无常，苦、空的道理，也是枉费一生的。」波她卡娜不久就证得阿罗汉果。
The Story of Theri Patacara 08-113
Patacara was the daughter of a rich man from Savatthi. She was very beautiful and was guarded very strictly by her parents. But one day, she eloped with a young male attendant of the family and went to live in a village, as a poor man's wife. In due course she became pregnant and as the time for confinement drew near, she asked permission from her husband to return to her parents in Savatthi, but her husband discouraged her. So, one day, while her husband was away, she set out for the home of her parents. Her husband followed her and caught up with her on the way and pleaded with her to return with him; but she refused. It so happened that as her time was drawing so near, she had to give birth to a son in one of the bushes. After the birth of her son she returned home with her husband.
Then, she was again with child and as the time for confinement drew nears taking her son with her, she again set out for the home of her parents in Savatthi. Her husband followed her and caught up with her on the way; but her time for delivery was coming on very fast and it was also raining hard. The husband looked for a suitable place for confinement and while he was clearing a little patch of land, he was bitten by a poisonous snake, and died instantaneously. Patacara waited for her husband, and while waiting for his return she gave birth to her second son. In the morning, she searched for her husband, but only found his dead body. Saying to herself that her husband died on account of her, she continued on her way to her parents.
Because it had rained incessantly the whole night, the river Aciravati was in spate; so it was not possible for her to cross the river carrying both her sons. Leaving the elder boy on this side of the river, she crossed the stream with her day-old son and left him on the other bank. She then came back for the elder boy. While she was still in the middle of the river, a large hawk hovered over the younger child taking it for a piece of meat. She shouted to frighten away the bird, but it was all in vain; the child was carried away by the hawk. Meanwhile, the elder boy heard his mother shouting from the middle of the stream and thought she was calling out to him to come to her. So he entered the stream to go to his mother, and was carried away by the strong current. Thus, Patacara lost her two sons as well as her husband.
So she wept and lamented loudly, "A son is carried away by a hawk, another son is carried away by the current, my husband is also dead, bitten by a poisonous snake!" Then, she saw a man from Savatthi and she tearfully asked after her parents. The man replied that due to a violent storm in Savatthi the previous night, the house of her parents had fallen down and that both her parents together with her three brothers, had died, and had been cremated on one funeral pyre. On hearing this tragic news, Patacara went stark mad. She did not even notice that her clothes had fallen off from her and that she was half-naked. She went about the streets, shouting out her woes.
While the Buddha was giving a discourse at the Jetavana monastery, he saw Patacara at a distance; so he willed that she should come to the congregation. The crowd seeing her coming tried to stop her, saying "Don't let the mad woman come in." But the Buddha told them not to prevent her coming in. When Patacara was close enough to hear him, he told her to be careful and to keep calm. Then, she realized that she did not have her skirt on and shamefacedly sat down. Someone gave her a piece of cloth and she wrapped herself up in it. She then told the Buddha how she had lost her sons, her husband, her brothers and her parents.
The Buddha said to her, "Patacara, have no fear; you have now come to one who can protect you and guide you. Throughout this round of existences (samsara), the amount of tears you have shed on account of the death of your sons, husbands, parents and brothers is voluminous; it is even more than the waters of the four oceans." Thus the Buddha expounded to her the Anamatagga Sutta, which dealt with countless existences, and she felt relieved. Then, the Buddha added that one should not think too much about those who were gone, but that one should purify oneself and strive to realize Nibbana. On hearing this exhortation from the Buddha, Patacara attained Sotapatti Fruition.
Then, Patacara became a bhikkhuni. One day, she was cleaning her feet with water from a water-pot. As she poured the water for the first time, it flowed only a short distance and disappeared; then she poured for the second time and the water went a little farther, but the water she poured for the third time went the farthest. As she looked at the flow and the disappearance of water poured cut successively for three times, she came to perceive clearly the three stages in the life of beings. The Buddha seeing her through supernormal power from the Jetavana monastery sent forth his radiance and appeared to her in person. He then said to her, "Patacara, you are now on the right track, and you now have the true perception of the aggregates (khandhas). One who does not perceive the impermanence, unsatisfactoriness and insubstantiality of the aggregates is useless, even if he were to live for a hundred years.
Then the Buddha spoke the above verse, at the end of the discourse, Patacara attained arahatship.
(偈 114)
若人活百年， 不见不死道，
不如活一日，得睹不死道。
（注：不死道-Amatam padam涅槃）
Though one should live a hundred years not seeing the deathless, better is a single day’s life if one sees the deathless.
#
若长命百岁, 但不知非缘起法的涅槃, 不如一日一夜彻底明白非缘起法的涅槃。
A day in the life of one who perceives the Deathless (Nibbana), is better than a hundred years in the life of a person who does not perceive the Deathless (Nibbana).
* 故事集 Story
死而复生 08-114
苟答弥是沙瓦提城的人，因为身材苗条，所以人们称呼她积撒.苟答弥。后来，她嫁给一位年轻的富翁，也生了一个儿子。但她的儿子却在刚学会走路时因故去世了。她为此痛苦逾恒，就抱着儿子的尸首，到处请求人家，能不能救救她的儿子。人们认为她已经疯了，但有位智者，看见她可怜的样子，就决定送她去见佛陀。
这位智者告诉她：「妳应该去见佛陀，他有妳想要的药，去吧！」她就去请求佛陀给她可以救活儿子的药。
佛陀知道她心思紊乱，便答应救活她的儿子，但要她先到村子里，去找从未有亲人去世的人家要一些芥子来。她心想有救活儿子的希望，一下子兴奋过头，没能仔细思量佛陀话中的含意，就挨家挨户的问。每户人家都很乐意帮助她，但她就是找不到一户从没有亲人去世过的人家。天色渐渐向晚时，她才明白不只她有亲人过世，而且，她也知道死去的人比活着的人还多。她的态度因此变了，不再执着于儿子的尸首，她也明白佛陀已经教导她最珍贵的道理：有生就有死。
她埋葬完儿子后，就回去告诉佛陀，找不到一户从没有亲人去世的人家。佛陀说：「苟答弥！妳不可以错误地以为只有妳的儿子丧生。现在妳已经明白，众生都会死亡。众生欲望尚未满足之前，死亡就夺走人的生命。」
积撒.苟答弥明白生命的变化和无常之后，决定放弃世间的生活，便请求佛陀允许她加入尼僧团。佛陀就送她去尼僧团，并要尼僧团接纳她成为比库尼。
她非常勤奋，经常正念现前，察觉自己的修行职责，并且精进修行，去除烦恼。
一天夜晚，她点燃油灯，并且在距离油灯不远处坐下，然后集中心念，观察火燄。她发现火燄明灭不断，这时她心中如此想到：「一如火燄明灭不断，世上一切众生也都如此，生灭不断(有人生，有人灭)，只有证得涅槃的人才不会生灭。」
这时候，佛陀在揭达林给孤独园透过神通，明白她的修行进展，就放光，劝诫她继续观想诸法无常，并且说：「若长命百岁，但不知无为法的涅槃，不如一日一夜彻底明白涅槃。」听完佛陀的说法后，她就证得阿罗汉果。
The Story of Theri Kisagotami 08-114
Kisagotami was the daughter of a rich man from Savatthi; she was known as Kisagotami because of her slim body. Kisagotami was married to a rich young man and a son was born to them. The boy died when he was just a toddler and Kisagotami was stricken with grief. Carrying the dead body of her son, she went about asking for medicine that would restore her son to life from everyone she happened to meet. People began to think that she had gone mad. But a wise man seeing her condition thought that he should be of some help to her. So, he said to her, "The Buddha is the person you should approach, he has the medicine you want; go to him." Thus, she went to the Buddha and asked him to give her the medicine that would restore her dead son to life.
The Buddha told her to get some mustard seeds from a house where there had been no death. Carrying her dead child in her bosom. Kisagotami went from house to house, with the request for some mustard seeds. Everyone was willing to help her, but she could not find a single house where death had not occurred. Then, she realized that hers was not the only family that had faced death and that there were more people dead than living. As soon as she realized this, her attitude towards her dead son changed; she was no longer attached to the dead body of her son.
She left the corpse in the jungle and returned to the Buddha and reported that she could find no house where death had not occurred. Then the Buddha said, "Gotami, you thought that you were the only one who had lost a son. As you have now realized, death comes to all beings; before their desires are satiated death takes them away." On hearing this, Kisagotami fully realized the impermanence, unsatisfactoriness and insubstantiality of the aggregates and attained Sotapatti Fruition.
Soon afterwards, Kisagotami became a bhikkhuni. One day, as she was lighting the lamps she saw the flames flaring up and dying out, and suddenly she clearly perceived the arising and the perishing of beings. The Buddha, through supernormal power, saw her from his monastery, and sent forth his radiance and appeared to her in person. Kisagotami was told to continue meditating on the impermanent nature of all beings and to strive hard to realize Nibbana.
Then the Buddha spoke the above verse, at the end of the discourse Theri Kisagotami attained arahatship.
(偈 115)
若人活百年，不见无上谛，
不如活一日，得睹无上谛。
（注：无上谛-九出世间法：四道、四果与涅槃）
Though one should live a hundred years not seeing the highest truth, better is a single day’s life if one sees the highest truth.
# 含义 Meaning
若长命百岁, 但不知究竟正法, 不如得见究竟正法一天。
A day in the life of one who comprehends the Noble Dhamma, is better than a hundred years in the life of a person who does not comprehend the Noble Dhamma (Dhammamuttamam).
* 故事集 Story
疏于照顾母亲的子女 08-115
沙瓦提城中有对夫妇，生育有几位儿女。这些儿女都结婚了而且一家和乐。后来，丈夫去世了，他的妻子巴户普提卡没有分财产给儿女。他的儿女想要分财产，就告诉她：「母亲，现在父亲已经过世了，妳拥有家产有什么用呢？我们难道无法照顾妳吗？」他们一再地向母亲如此表示，巴户普提卡也相信他们会照顾她，就把所有的财产分给儿女，一丝一毫也没留给自己。
分完财产后，她先到大儿子家去，但不久，大媳妇就抱怨：「妳就知道到我们家住，好像分给我们两份财产似的。」她就到二儿子家去，但同样的事情也发生了，她只好一个儿子接着一个儿子，一个女儿接着一个女儿的家到处去，但没有任何一位儿女愿意长期照顾她，也没有任何一位儿女尊重她。
她也因为对儿女十分失望，而出家为比库尼。她明白自己晚年才出家，不能放逸，必须利用生命中剩余的时光好好修行，所以，她日夜修习、禅修。佛陀从揭达林给孤独园透过神通，明白她的修行情况，就放光，劝诫她：「即使长命百岁，但若不修习、奉行佛法，则生命毫无意义。」后来，她正念现前，如法奉行佛陀的教诲，而证得阿罗汉果。
The Story of Theri Bahuputtika 08-115
Once in Savatthi, there lived a couple, with their seven sons and seven daughters. All the children got married and the family was doing quite well. Then, the father died and the mother kept all the property without giving anything to the children. Her sons and daughters wanted the inheritance, so they said, to their mother, "What benefit do we get from our property? Can't we make it multiply? Can't we look after our mother?" They said such things again and again so their mother thought that her children would look after her, and she finally divided up the property without leaving anything for herself.
After the division of the property, she first went to stay with her eldest son, but her daughter-in-law complained and said, "She has come and stayed with us, as if she has given us two shares!", and such other things. So, Bahuputtika went to stay with her second son, and the same things were said. Thus, she went from one son to another, from one daughter to the next; but none of them was willing to take her on for a long stretch of time and none paid her due respect.
The old lady was hurt and felt bitter against her children; she left her family and became a bhikkhuni. Because she was a mother of many children she came to he known as Bahuputtika. Bahuputika realized that she became a bhikkhuni only in her old age and that she must not be negligent, but must make use of the remaining period of her life to the utmost. So, for the whole night, she meditated on the Dhamma taught by the Buddha. The Buddha seeing her from the Jetavana monastery, through supernormal power, sent forth the radiance and appeared seated in front of her. Then the Buddha said to her, "The life of one who does not practise the Dhamma taught by me is useless, even if he were to live for a hundred years."
