APPAMADA VAGGA – 不放逸品篇 – VERSE 29

Appamatto pamattesu
suttesu bahujagaro
abalassa mva sighasso
hitva yati sumedhaso.

眾生放逸，智者精進；
眾生昏沉，智者清醒，
智者超越愚癡的人，就像賽馬超越老弱的馬匹。

Verse 29: Mindful amongst the negligent, highly vigilant amongst the drowsy, the man of wisdom advances like a race-horse, leaving the jade behind.
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Two bhikkhus, after obtaining a subject of meditation from the Buddha, went to a monastery in the forest. One of them, being negligent, spent his time warming himself by the fire and talking to young novices throughout the first watch of the night, and generally idling away his time. The other faithfully performed the duties of a bhikkhu. He walked in meditation during the first watch, rested during the second watch and again meditated during the last watch of the night. Thus, being diligent and ever mindful, the second bhikkhu attained arahatship within a short time.

At the end of the rainy season (vassa) both of them went to pay obeisance to the Buddha, and the Buddha asked them how they had spent their time during the vassa. To this, the lazy and negligent bhikkhu answered that the other bhikkhu had been idling away his time, just lying down and sleeping. The Buddha then asked, “But, what about you?" His reply was that he generally sat warming himself by the fire during the first watch of the night and then sat up without sleeping. But the Buddha knew quite well how the two bhikkhus had spent their time, so he said to the idle one: “Though you are lazy and negligent you claim to be diligent and ever mindful; but you have made the other bhikkhu appear to be lazy and negligent though he is diligent and ever mindful. You are like a weak and slow horse compared to my son who is like a strong, fleet-footed horse."

兩位比丘從佛陀那裡得到觀想的題目後，到森林裡的一處精舍去禪修。其中一位比 丘心不在焉，只知在火旁邊取暖，整個初夜只知向年輕的沙彌談話而浪費時光。另一位 虔誠的比丘則善盡比丘的職責：初夜時經行，中夜時休息，後夜則再度禪修。由於他的 精進和正念現前，所以很短的時間內就證得阿羅漢果。

　　結夏安居結束後，這兩位比丘回去向佛陀頂禮問訊。佛陀問他們如何安居？懶惰又 心不在焉的比丘說另一位比丘只是躺著休息、睡覺而浪費時間。佛陀就問道：「那麼你 自己呢？」他回答說自己在初夜的時候，靠在火旁邊取暖，然後就整夜沒睡。但佛陀太 清楚他們兩人安居的情形，所以就對懶惰的比丘說：「你明明懶惰、心不在焉，卻說自 己精進努力、正念現前，而你的同修精進努力、正念現前，你卻說人家懶惰、心不在焉 。你就像羸弱、步履緩慢的馬，而你的同修則是強壯、腳程敏捷的馬。」

 

APPAMADA VAGGA – 不放逸品篇 – VERSE 28

Pamadam appamadena
yada nudati pandito
pannapasadamaruyha
asoko sokinim pajam
pabbatatthova bhumatthe
dhiro bale avekkhati.

智者以正念滅除放逸心，
所以智慧增長，憂患全無，以視憂苦眾生。
智者（阿羅漢）觀無明眾生，
如同登上山頂的人俯視山下的眾生。

Verse 28: The wise one dispels negligence by means of mindfulness; he ascends the tower of wisdom and being free from sorrow looks at the sorrowing beings. Just as one on the mountain top looks at those on the plain below, so also, the wise one (the arahat) looks at the foolish and the ignorant (worldlings).
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While residing at the Jetavana monastery, the Buddha uttered Verse (28) of this book, with reference to Thera Mahakassapa.

On one occasion, while Thera Mahakassapa was staying at Pipphali cave, he spent his time developing the mental image of light (aloka kasina) and trying to find out through Divine Vision, beings who were mindful and beings who were negligent, also those who were about to die and those who were about to be born.

From his monastery, the Buddha saw through his Divine Vision what Thera Mahakassapa was doing and wanted to warn him that he was wasting his time. So he sent forth his radiance and appeared seated before the thera and exhorted him thus: “My son Kassapa, the number of births and deaths of beings is innumerable and cannot be counted. It is not your concern to count them; it is the concern only of the Buddhas."

有一次，大迦葉比丘停留在畢砵離洞窟的時候，運用神通想要知道，誰正念現前、誰迷糊過日子，誰快要往生了。

　　這時候，佛陀從精舍裡透過天眼明白大迦葉尊者的所作所為，便想要告訴他只是在浪費時間（註），所以就放光，出現在大迦葉尊者面前，告誡他：「大迦葉！生死輪迴是不可究竟了解的。它超過你的智慧，只有證悟的諸佛才能夠解釋眾生的生死輪迴。」

 

APPAMADA VAGGA – 不放逸品篇 – VERSE 26 & 27

Pamadamanuyuñjanti
bala dummedhino jana1
appamadañca medhavi
dhanam setthamva rakkhati.

Ma pamadamanuyuñjetha
ma kamaratisanthavam
appamatto hi jhayanto
pappoti vipulam sukham.

愚癡的人耽溺於放逸行，
智者護持自己的精進，
一如世人保護無上的珍寶。

人不可放逸，也不可耽溺欲樂，
精進禪修的人可以獲得大安樂。

Verse 26: The foolish and the ignorant give themselves over to negligence; whereas the wise treasure mindfulness as a precious jewel.

Verse 27: Therefore, one should not be negligent, nor be addicted to sensual pleasures; for he who is established in mindfulness, through cultivation of Tranquillity and Insight Development Practice, experiences supreme happiness
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At one time, the Balanakkhatta festival was being celebrated in Savatthi. During the festival, many foolish young men smearing themselves with ashes and cow-dung roamed about the city shouting and making themselves a nuisance to the public. They would also stop at the doors of others and leave only when given some money.

At that time there were a great many lay disciples of the Buddha, living in Savatthi. On account of these foolish young hooligans, they sent word to the Buddha, requesting him to keep to the monastery and not to enter the city for seven days. They sent alms-food to the monastery and they themselves kept to their own houses. On the eighth day, when the festival was over, the Buddha and his disciples were invited into the city for alms-food and other offerings. On being told about the vulgar and shameful behaviour of the foolish young men during the festival, the Buddha commented that it was in the nature of the foolish and the ignorant to behave shamelessly.

有一年，舍衛城慶祝一個廣受歡迎的慶典，慶典期間，許多年輕人用灰土和牛糞塗 揉身體，並且在城內到處閒蕩、喧嘩，而成為大家頭痛的人物。他們停留在居民家門口 ，直到居民給他們錢，才肯離去。

　　當時，舍衛城裡有很多的佛教信徒。這些信徒就向佛陀通風報信，請佛陀在七天之 內，不要進城，而由信徒們直接把供養品送到精舍。同時，他們也儘量留在家中。第八 天，慶典結束後，佛陀和眾多比丘受邀到城內說法。當信徒告訴佛陀那些年輕人在慶典 期間的幼稚舉止時，佛陀說那些年輕人因為無明，所以舉止缺乏尊嚴與莊重的氣息。

　　佛陀接著勸誡信徒們不可渾渾噩噩的過日子，也不可以沉溺於感官慾樂，應該時時 正念現前，這樣才可以獲得幸福，證得究竟喜悅的涅槃。

　　信徒們專心聽完佛陀的說法後，滿心歡喜，對佛法的信心更加堅定。

 

APPAMADA VAGGA – 不放逸品篇 – VERSE 25

Utthanena’ppamadena
samyamena damena ca
dipam kayiratha medhavi
yam ogho nabhikirati.

由於精進不放逸，戒律和克己的功夫，
智者為自己建造不為洪水淹 沒的沙洲

Verse 25: Through diligence, mindfulness, discipline (with regard to moral precepts), and control of his senses, let the man of wisdom make (of himself) an island which no flood can overwhelm.

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The banker had two grandsons, named Mahapanthaka and Culapanthaka. Mahapanthaka, being the elder, used to accompany his grandfather to listen to religious discourses. Later, Mahapanthaka joined the Buddhist religious Order and in course of time became an arahat. Culapanthaka followed his brother and became a bhikkhu. But, because in a previous existence in the time of Kassapa Buddha, Culapanthaka had made fun of a bhikkhu who was very dull, he was born a dullard in the present existence. He could not even memorize one verse in four months. Mahapanthaka was very disappointed with his younger brother and even told him that he was not worthy of the Order.

About that time, Jivaka came to the monastery to invite the Buddha and the resident bhikkhus to his house for a meal. Mahapanthaka, who was then in charge of assigning the bhikkhus to meal invitations, left out Culapanthaka from the list. When Culapanthaka learnt about this he felt very much frustrated and decided that he would return to the life of a householder. Knowing his intention, the Buddha took him along and made him sit in front of the Gandhakuti hall. He then gave a clean piece of cloth to Culapanthaka and told him to sit there facing east and rub the piece of cloth. At the same time he was to repeat the word “Rajoharanam", which means “taking on impurity." The Buddha then went to the residence of Jivaka, accompanied by the bhikkhus.

Meanwhile, Culapanthaka went on rubbing the piece of cloth, all the time muttering the word “Rajoharanam". Very soon, the cloth became soiled. Seeing this change in the condition of the cloth, Culapanthaka came to realize the impermanent nature of all conditioned things. From the house of Jivaka, the Buddha through supernormal power learnt about the progress of Culapanthaka. He sent forth his radiance so that (to Culapanthaka) the Buddha appeared to be sitting in front of him, saying:

“It is not the piece of cloth alone that is made dirty by the dust; within oneself also there exist the dust of passion (raga), the dust of ill will (dosa), and the dust of ignorance (moha), i.e., the ignorance of the Four Noble Truths. Only by removing these could one achieve one’s goal and attain arahatship". Culapanthaka got the message and kept on meditating and in a short while attained arahatship, together with Analytical Insight. Thus, Culapanthaka ceased to be a dullard.

At the house of Jivaka, they were about to pour libation water as a mark of donation; but the Buddha covered the bowl with his hand and asked if there were any bhikkhus left at the monastery. On being answered that there were none, the Buddha replied that there was one and directed them to fetch Culapanthaka from the monastery. When the messenger from the house of Jivaka arrived at the monastery he found not only one bhikkhu, but a thousand identical bhikkhus. They all have been created by Culapanthaka, who by now possessed supernormal powers The messenger was baffled and he turned back and reported the matter to Jivaka. The messenger was sent to the monastery for the second time and was instructed to say that the Buddha summoned the bhikkhu by the name of Culapanthaka. But when he delivered the message, a thousand voices responded, “I am Culapanthaka." Again baffled, he turned back for the second time. Then he was sent to the monastery, for the third time. This time, he was instructed to get hold of the bhikkhu who first said that he was Culapanthaka. As soon as he got hold of that bhikkhu all the rest disappeared, and Culapanthaka accompanied the messenger to the house of Jivaka. After the meal, as directed by the Buddha, Culapanthaka delivered a religious discourse confidently and bravely, roaring like a young lion.

Later, when the subject of Culapanthaka cropped up among the bhikkhus, the Buddha said that one who was diligent and steadfast in his striving would certainly attain arahatship.

某個銀行家有兩個孫子，他們的名字分別是摩訶槃特和周利槃特。年長的摩訶槃特 經常陪伴祖父去聽法，後來就出家加入僧伽，而在一段時間之後，證得阿羅漢果。弟弟 周利槃特也跟隨哥哥出家，但由於前世曾作弄一位很笨的比丘，所以今生愚昧不堪，甚 至四個月內記不得一句偈語。哥哥摩訶槃特就建議弟弟不如還俗。

　　有一天，名醫耆域邀請佛陀和眾多比丘到他家接受供養。周利槃特不在可以前去的 比丘名單中。他知道自己無緣參加後，十分沮喪，決定還俗。佛陀明白他的心意後，就 叫他在精舍前面的門口，面向東方而坐，並給他一塊布，要他一邊搓揉布塊，一邊複誦 「去除污垢 (Rajoharanam) 」。交代之後，佛陀就和摩訶槃特挑選出來的比丘們一齊去 名醫耆域家。

　　佛陀離開後，周利槃特努力搓揉布塊，並複誦「去除污垢」，不久，布塊變髒了。 也就在這時候，他過去的善業機緣成熟，而使他了解世事無常。這時候，佛陀在名醫耆 域家中，透過神通力量，知道年輕的周利槃特的進展，於是放光，使周利槃特感覺佛陀 就在他面前向他說：「不只是布塊因為污垢而變髒，人的身心也有貪、瞋、癡等污垢， 只有去除這些污垢，人才可以達到修行的目的，而證得聖果。」周利槃特明白佛陀話中 的涵意，繼續禪修，不久就證得阿羅漢果 (註)，並且具足非凡的智慧和精神力量。

　　這時候，名醫耆域的家人，正準備向佛陀的缽中注水，以表示供養，但佛陀卻用手 遮住缽，防止水進入，並且問道：
　　「是否還有比丘在精舍裡？」
　　「沒有！」
　　「還有一人！」佛陀說，並要人去請周利槃特來。

　　當被差遣的人抵達精舍時，不只看到一位比丘，而有很多一模一樣的比丘，這些比 丘都是具有神通的周利槃特創造出來的。被差遣的人感到困惑，就回去報告這件事，卻 又被差遣回精舍，要他向那些比丘說：「佛陀召喚名叫周利槃特的比丘。」但當他照做 時，很多聲音回答道：「我就是周利槃特！」他迷糊了，只好又回去，但又再次被差遣 回精舍，這次要他一把抓住第一個回答「我是周利槃特」的比丘，結果當他抓住第一位 回答的比丘時，其他的比丘都消失了。周利槃特比丘就跟隨他到名醫耆域家。供養之後 ，周利槃特在佛陀的授意之下，信心十足地講經說法。

　　後來，周利槃特的事被比丘們無意間提起，佛陀就說：信心堅定、努力精進的人都必 定會證得阿羅漢果。

 

APPAMADA VAGGA – 不放逸品篇 – VERSE 24

Utthanavato  satimato sucikammassa nisammakarino sannatassa dhammajivino appamattassa yaso bhivaddhati.

 

精進、正念現前、舉止清靜、善於分辨善惡法、

克己、生活如法、不放逸的人，名譽隨之提升。

 

Verse 24: If a person is energetic, mindful, pure in his thought, word and deed, and if he does everything with care and consideration, restrains his senses, earns his living according to the Law (Dhamma) and is not unheedful, then, the fame and fortune of that mindful person steadily increase.

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The Story of Kumbhaghosaka, the Banker

While residing at the Veluvana monastery, the Buddha uttered Verse (24) of this book, with reference to Kumbhaghosaka, the banker.

At one time, a plague epidemic broke out in the city of Rajagaha. In the house of the city banker, the servants died on account of this disease; the banker and his wife were also attacked by the same. When they were both down with the disease they told their young son Kumbhaghosaka to leave them and flee from the house and to return only after a long time. They also told him that at such and such a place they had buried a treasure worth forty crores. The son left the city and stayed in a forest for twelve years and then came back to the city.

By that time, he was quite a grown up youth and nobody in the city recognized him. He went to the place where the treasure was hidden and found it was quite intact. But he reasoned and realized that there was no one who could identify him and that if he were to unearth the buried treasure and make use of it people might think a young poor man had accidentally come upon buried treasure and they might report it to the king. In that case, his property would be confiscated and he himself might be manhandled or put in captivity. So he concluded it was not yet time to unearth the treasure and that meanwhile he must find work for his living. Dressed in old clothes Kumbhaghosaka looked for work. He was given the work of waking up and rousing the people to get up early in the morning and of going round announcing that it was time to prepare food, time to fetch carts and yoke the bullocks, etc.

One morning, King Bimbisara heard him. The king, who was a keen judge of voices, commented, “This is the voice of a man of great wealth." A maid, hearing the king’s remark, sent someone to investigate. He reported that the youth was only a hireling of the labourers. In spite of this report the king repeated the same remark on two subsequent days. Again, enquiries were made but with the same result. The maid thought that this was very strange, so she asked the king to give her permission to go and personally investigate.

Disguised as rustics, the maid and her daughter set out to the place of the labourers. Saying that they were travellers, they asked for shelter and was given accommodation in the house of Kumbhaghosaka just for one night. However, they managed to prolong their stay there. During that period, twice the king proclaimed that a certain ceremony must be performed in the locality of the labourers, and that every household must make contributions. Kumbhaghosaka had no ready cash for such an occasion. So he was forced to get some coins (Kahapanas) from his treasure. As these coins were handed over to the maid, she substituted them with her money and sent the coins to the king. After some time, she sent a message to the king asking him to send some men and summon Kumbhaghosaka to the court. Kumbhaghosaka, very reluctantly, went along with the men. The maid and her daughter also went to the palace, ahead of them.

At the palace, the king told Kumbhaghosaka to speak out the truth and gave him assurance that he would not be harmed on this account. Kumbhaghosaka then admitted that those Kahapanas were his and also that he was the son of the city banker of Rajagaha, who died in the plague epidemic twelve years ago. He further revealed the place where the treasure was hidden. Subsequently, all the buried treasure was brought to the palace; the king made him a banker and gave his daughter in marriage to him.

Afterwards, taking Kumbhaghosaka along with him, the king went to the Buddha at the Veluvana monastery and told him how the youth, though rich, was earning his living as a hireling of the labourers, and how he had appointed the youth a banker.

王舍城有一年發生瘟疫。城裡一位銀行家、他的妻子和所有的家人，除了一位年輕 的兒子之外全都罹難。臨終之際，這對夫妻告訴年輕的兒子─坎拔高沙卡趕快離開故鄉 ，等瘟疫結束後再回來。他們並且告訴他，已經把一些有價值的財產埋藏在某個地 點。這年輕的兒子就照父母的話，遠離家鄉。後來，經過一段很長的時間，他才返回家 鄉。

回鄉之後，城裡居然沒有人認識他。他接著到父母埋藏財產的地點，發現一切保藏 良好。但是他想，如果把所有財產挖掘出來，城裡的人可能會認為，這窮小子一定透過 什麼非法的手段致富，而向國王報告，其結果就是他的財產會被沒收。所以他不想挖出 這些財產，而另外找工作維持生活。他找到的工作是在清晨叫醒大家，並且大聲通知城 裡的人該是準備食物、馬車、套牛軛等工作的時間了。這種工作在沒有時鐘的年代絕對 需要。

有一天，頻婆裟羅王聽見他的聲音，由於國王善於從人的聲音去判斷人的個性，就 說：「發出這聲音的人有大批的財產。」這時候一位侍女聽到國王的評論，就派人去調 查這件事。得到回報後，侍女向國王說，這個人只是個傭工而已。但往後的兩天，國王 仍然堅持他的看法，而調查的結果仍舊一樣。這侍女因此覺得事情一定有蹊蹺，就向國 王請求，親自去調查。

侍女就和她的女兒偽裝成農人，然後到坎拔高沙卡的家去，並且說她們是出門在外 的旅客，希望能借宿。坎拔高沙卡就讓她們在家中過夜。第二天，她們想辦法說服坎拔 高沙卡讓她們繼續住下來。而在這期間，國王兩次宣告，在坎拔高沙卡居住的地區要舉 行某慶典儀式，當地所有人都要捐獻。坎拔高沙卡身邊沒有足夠的錢，只好被迫去 挖掘出部份金幣。當他繳交金幣後，這侍女加以調包，並且把金幣送去給國王。不久， 侍女請人傳話給國王，請國王派人來找坎拔高沙卡，叫他去王宮。國王的人馬到達 時，坎拔高沙卡勉強跟著他們到王宮，而侍女和女兒卻已先一步回去了。

在王宮裡，國王要坎拔高沙卡說出實情，國王向他保證，如果無辜，絕對不會受到 傷害。坎拔高沙卡承認金幣是他的，而且他是多年前王舍城裡銀行家的兒子。他也說出 藏金幣的地點，所有的財富因此被挖掘出來，並且呈送到宮中來，國王就任命坎拔高沙 卡擔任他父親的職務─城裡的銀行家。並且把一位女兒許配給他。

後來，國王帶著坎拔高沙卡，到竹林精舍向佛陀頂禮問訊。國王向佛陀說，坎拔高沙卡 雖然有錢，卻願意以勞力維持生計，從事最低賤的工作；國王又說自己如何被他感動， 而任命他作銀行家。國王接著就向佛陀介紹坎拔高沙卡，佛陀因此趁機說明，具有何種人 格特質的人會成功。

 

APPAMADA VAGGA – 不放逸品篇 – VERSE 21 , 22 & 23

Appamado amatapadam
pamado maccuno padam
appamatta na miyanti
ye pamatta yatha mata.

Evam visesato natva
appamadamhi pandita
appamade pamodanti
ariyanam gocare rata.

Te jhayino satatika
ni ccam dalhaparakkama
phusanti dhira nibbanam8
yogakkhemam anuttaram.

精進是涅槃之道，放逸使人趣向生死輪迴；
精進的人不死，放逸的人如行屍走肉。

智者確實明白以上的道理，所以精進安樂，
並且喜悅聖境；

智者堅定、精進禪定，
解脫繫縛，證得無上涅槃。

Verse 21: Mindfulness is the way to the Deathless (Nibbana); unmindfulness is the way to Death. Those who are mindful do not die; those who are not mindful are as if already dead.

Verse 22: Fully comprehending this, the wise, who are mindful, rejoice in being mindful and find delight in the domain of the Noble Ones (Ariyas).

Verse 23: The wise, constantly cultivating Tranquillity and Insight Development Practice, being ever mindful and steadfastly striving, realize Nibbana: Nibbana, which is free from the bonds of yoga; Nibbana, the Incomparable!

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The Story of Samavati

While residing at the Ghosita monastery near Kosambi, the Buddha uttered Verses (21), (22) and (23) of this book, with reference to Samavati, one of the chief queens of Udena, King of Kosambi.

Samavati had five hundred maids-of-honour staying with her at the palace; she also had a maid servant called Khujjuttara. The maid had to buy flowers for Samavati from the florist Sumana everyday. On one occasion, Khujjuttara had the opportunity to listen to a religious discourse delivered by the Buddha at the home of Sumana and she attained Sotapatti Fruition. She repeated the discourse of the Buddha to Samavati and the five hundred maids-of-honour, and they also attained Sotapatti Fruition. From that day, Khujjuttara did not have to do any menial work, but took the place of mother and teacher to Samavati. She listened to the discourses of the Buddha and repeated them to Samavati and her maids. In course of time, Khujjuttara mastered the Tipitaka.

Samavati and her maids wished very much to see the Buddha and pay obeisance to him; but they were afraid the king might be displeased with them. So, making holes in the walls of their palace, they looked through them and paid obeisance to the Buddha everyday as he was going to the houses of the three rich men, namely, Ghosaka, Kukkuta and Pavariya.

At that time, King Udena had also another chief queen by the name of Magandiya. She was the daughter of Magandiya, a brahmin. The brahmin seeing the Buddha one day thought the Buddha was the only person who was worthy of his very beautiful daughter. So, he hurriedly went off to fetch his wife and daughter and offered to give his daughter in marriage to the Buddha. Turning down his offer, the Buddha said, “Even after seeing Tanha, Arati and Raga, the daughters of Mara, I felt no desire in me for sensual pleasures; after all, what is this which is full of urine and filth and which I don’t like to touch even with my foot."

On hearing those words of the Buddha, both the brahmin and his wife attained Anagami Magga and Phala. They entrusted their daughter to the care of her uncle and themselves joined the Order. Eventually, they attained arahatship. The Buddha knew from the beginning that the brahmin and his wife were destined to attain Anagami Fruition that very day, hence his reply to the brahmin in the above manner. However, the daughter Magandiya became very bitter and sore and she vowed to take revenge if and when an opportunity arose.

Later, her uncle presented Magandiya to King Udena and she became one of his chief queens. Magandiya came to learn about the arrival of the Buddha in Kosambi and about how Samavati and her maids paid obeisance to him through holes in the walls of their living quarters. So, she planned to take her revenge on the Buddha and to harm Samavati and her maids who were ardent devotees of the Buddha. Magandiya told the king that Samavati and her maids had made holes in the walls of their living quarters and that they had outside contacts and were disloyal to the king. King Udena saw the holes in the walls, but when the truth was told he did not get angry.

But Magandiya kept on trying to make the king believe Samavati was not loyal to him and was trying to kill him. On one occasion, knowing that the king would be visiting Samavati within the next few days and that he would be taking along his lute with him, Magandiya inserted a snake into the lute and closed the hole with a bunch of flowers. Magandiya followed King Udena to Samavati’s quarters after trying to stop him on the pretext that she had some presentiment and felt worried about his safety. At Samavati’s place Magandiya removed the bunch of flowers from the hole of the lute. The snake came out hissing and coiled itself on the bed. When the king saw the snake he believed Magandiya’s words that Samavati was trying to kill him. The king was furious. He commanded Samavati to stand and all her ladies to line up behind her. Then he fitted his bow with an arrow dipped in poison and shot the arrow. But Samavati and her ladies bore no ill wills towards the king and through the power of goodwill (metta), the arrow turned back, although an arrow shot by the king usually went even through a rock. Then, the king realized the innocence of Samavati and he gave her permission to invite the Buddha and his disciples to the palace for alms-food and for delivering discourses.

Magandiya realizing that none of her plans had materialized, made a final, infallible plan. She sent a message to her uncle with full instructions to go to Samavati’s place and burn down the building with all the women inside. As the house was burning, Samavati and her maids-of-honour, numbering five hundred, kept on meditating. Thus, some of them attained Sakadagami Fruition, and the rest attained Anagami Fruition.

As the news of the fire spread, the king rushed to the scene, but it was too late. He suspected that it was done at the instigation of Magandiya but he did not show that he was suspicious. Instead, he said, “While Samavati was alive I had been fearful and alert thinking I might be harmed by her; only now, my mind is at peace. Who could have done this? It must have been done only by someone who loves me very dearly." Hearing this, Magandiya promptly admitted that it was she who had instructed her uncle to do it. Whereupon. the king pretended to be very pleased with her and said that he would do her a great favour, and honour all her relatives. So, the relatives were sent for and they came gladly. On arrival at the palace, all of them, including Magandiya, were seized and burnt in the palace court yard, by the order of the king.

When the Buddha was told about these two incidents, he said that those who are mindful do not die; but those who are negligent are as good as dead even while living.

姍蔓娣皇后有很多服侍她的侍女，其中一位名字叫做久壽多羅，她的職責是每天為 皇后向花匠蘇曼那購買花。有一天，她在蘇曼那的家裡聽聞佛陀說法，由於過去世的修 持，她立刻證得初果。回到皇宮之後，她就向皇后和其它侍女轉述佛陀的說法。她們也 因此對佛法有所了解。從那天起，她不用再做其它重大的工作，皇后也待她如師亦母。 她非常聰穎，能夠把聽聞過的佛陀說法，再轉述給皇后和其它侍女聽，也因此，後來她 確實理解佛法。

皇后和她的侍女很想當面頂禮佛陀，但害怕國王會反對，只好在佛陀經過皇宮到其 她信徒的家時，透過皇宮建築的孔洞悄悄的行注目禮。

摩醯提利是國王另一位出身婆羅門的妻妾。她的父親曾經認為佛陀是唯一值得女兒 托付終身的人，所以就向佛陀提及婚配之事，但佛陀加以婉拒，佛陀說：「即使看見天魔 波旬最漂亮的三位女兒─渴愛、不樂、貪欲 (註6)，我都不動心了。畢竟，色身都是 污穢的，有什麼值得貪戀呢？」佛陀所以如此回答，是因為知道這對婆羅門夫婦當天就 可以證得三果（不還果）。這對夫婦聽完佛陀的話後，果真領悟美麗的無常，而當下證 得三果。他們把女兒交付給她的叔叔，而雙雙出家修行。後來，兩人也都證得阿羅漢果 。但摩醯提利因為對自己的美貌非常自負，而認為佛陀的話是一種侮辱，她內心痛苦、 難堪，發誓要找機會報仇。

後來，她的叔叔把她獻給優填王，使她成為國王的妻妾之一。當她知道佛陀正在憍 賞彌城內，也知道皇后和侍女透過居室的孔洞向佛陀敬禮時，她決定展開報復的行動， 同時一併要傷害皇后和皇后的侍女。她向國王進纔言，說皇后和侍女在房子牆壁挖洞， 而且對國王不忠實。國王就親自去檢查皇后居住的房子，而看見這些孔洞，但當他明白 其中原委後，並不生氣。

雖然如此，她繼續向國王誹謗皇后對國王不忠實，並且說皇后企圖殺害國王。有一 次，她知道國王帶著琵琶要到皇后的房子住幾天，就把一隻蛇藏在國王的琵琶中，並 且用花把琵琶的孔遮蓋起來。然後她告訴國王說，她有不祥的預感，十分擔心國王的安 危，請國王不要前去皇后的房子，但國王不予理會，她就跟隨國王到皇后的房子，並且 趁人不注意的時候，把遮住琵琶孔的花朵拿開，琵琶內的蛇就跑到皇后的床上，並且蜷 起身子，嘶嘶作響。國王看見蛇的時候，相信了她的纔言，誤認皇后要害他。國王一時 非常憤怒，怒吼著，叫皇后站起來，也叫所有的侍女都站在皇后的身後。然後國王拉弓 ，將毒箭向皇后等人射去。但皇后等人對國王的舉止毫無懼意，只默默地流露 慈悲的眼光，所以雖然國王善於射箭，卻未射中任何人。國王目睹這奇蹟時，明白皇后 是無辜的，就恩准皇后邀請佛陀和眾多比丘到宮中來化緣、說法。

摩醯提利看見自己所有的陰謀都失敗了，於是擬定最後一項萬無一失的陰謀。她派 人送口信給她的叔叔，要他縱火燒皇后居住的房子。她叔叔遵照她的話做，但房子內的 皇后和侍女由於有很好的修持，所以雖然在危難的時刻，仍然繼續禪坐。因此、在房子 完全倒塌之前，有人證得二果，其他人的修行也有進步。

當國王接到報告趕來時，已經太遲了。國王心中懷疑這是摩醯提利慫恿的結果，但 他不動聲色，反而說：「皇后在世時，我一直警覺在心、提心吊膽，害怕遭了她的 毒手。現在我可寬心了！會是誰做了這件好事呢？一定是深愛我的人做的。」 聽完國王 這一番話時，愚蠢的摩醯提利馬上接口說，是她要她叔叔縱火燒死皇后的。國王聽她招 認了，佯裝非常高興，告訴她，他要大大賞賜她和她的所有親戚。但當她們興高彩烈地 抵達皇宮時，卻全部與摩醯提利一起被捕並且在皇宮的廣場上被處決。邪惡的摩醯提利 終於因為陷害貞潔的皇后和侍女而受到懲罰。

佛陀知道這兩件悲慘的事件時說，正念現前、精進的人不死，放逸的人則如行屍走肉。

 

YAMAKA VAGGA – 雙品篇 – VERSE 19 & 20

.Bahumpi ce samhita bhasamano
na takkaro hoti naro pamatto
gopova gavo ganayam paresam
na bhagava samannassa hoti.

Appampi ce samhita bhasamano
dhammassa hoti anudhammacari
raganca dosanca pahaya moham
sammappajano suvimuttacitto
anupadiyano idha va haram va
sa bhagava samannassa hoti.

雖然經常誦唸經文，但放逸而不奉行的人，
像替人放牧的牧牛人，不能得到清淨行的法益。

經文背誦雖不多，但確實奉行，滅除貪、瞋、癡，
如實知見，內心清淨，生生世世不再執著的人，
真正得到清淨行的法益。

Though he recites much the Sacred Texts (Tipitaka), but is negligent and does not practise according to the Dhamma, like a cowherd who counts the cattle of others, he has no share in the benefits of the life of a bhikkhu.

Though he recites only a little of the Sacred Texts (Tipitaka), but practises according to the Dhamma, eradicating passion, ill will and ignorance, clearly comprehending the Dhamma, with his mind freed from moral defilements and no longer clinging to this world or to the next, he shares the benefits of the life of a bhikkhu .

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The Story of Two Friends

While residing at the Jetavana monastery, the Buddha uttered Verses (19) and (20) of this book, with reference to two bhikkhus who were friends.

Once there were two friends of noble family, two bhikkhus from Savatthi. One of them learned the Tipitaka and was very proficient in reciting and preaching the sacred texts. He taught five hundred bhikkhus and became the instructor of eighteen groups of bhikkhus. The other bhikkhu striving diligently and ardently in the course of Insight Meditation attained arahatship together with Analytical Insight.

On one occasion, when the second bhikkhu came to pay homage to the Buddha, at the Jetavana monastery, the two bhikkhus met. The master of the Tipitaka did not realize that the other had already become an arahat. He looked down on the other, thinking that this old bhikkhu knew very little of the sacred texts, not even one out of the five Nikayas or one out of the three Pitakas. So he thought of putting questions to the other, and thus embarass him. The Buddha knew about his unkind intention and he also knew that as a result of giving trouble to such a noble disciple of his, the learned bhikkhu would be reborn in a lower world.

So, out of compassion, the Buddha visited the two bhikkhus to prevent the scholar from questioning the other bhikkhu. The Buddha himself did the questioning. He put questions on jhanas and maggas to the master of the Tipitaka; but he could not answer them because he had not practised what he had taught. The other bhikkhu, having practised the Dhamma and having attained arahatship, could answer all the questions. The Buddha praised the one who practised the Dhamma (i.e., a vipassaka), but not a single word of praise was spoken for the learned scholar (i.e., a ganthika).

The resident disciples could not understand why the Buddha had words of praise for the old bhikkhu and not for their learned teacher. So, the Buddha explained the matter to them. The scholar who knows a great deal but does not practise in accordance with the Dhamma is like a cowherd, who looks after the cows for wages, while the one who practises in accordance with the Dhamrna is like the owner who enjoys the five kinds of produce of the cows*. Thus, the scholar enjoys only the services rendered to him by his pupils but not the benefits of Magga-phala. The other bhikkhu, though he knows little and recites only a little of the sacred texts, having clearly comprehended the essence of the Dhamma and having practised diligently and strenuously, is an ‘anudhammacari’**, who has eradicated passion, ill will and ignorance. His mind being totally freed from moral delilements and from all attachments to this world as well as to the next, he truly shares the benefits of Magga-phala.

有兩位出身高貴家庭的比丘是好朋友，其中之一精通三藏，嫻熟於唱誦並弘揚經文。他教導眾多比丘，而成為十八個比丘團體的指導老師。另一位比丘則在熱切精進的修行之後，證得阿羅漢果，並且透過止觀的禪修而證得卓越的能力。

有一次，證阿羅漢果的比丘到祇樹給孤獨園向佛陀頂禮問訊時，這兩位比丘碰面了。精通三藏的比丘不知道他的朋友已經證得阿羅漢果，反而輕視他的朋友，認為這老比丘對神聖的經藏所知不多，因此決定盤問他幾個經藏的問題，佛陀知道他這種不友善的居心，也知道他一定會自取其辱。

所以，佛陀出於慈悲心就去探視兩人，以避免熟悉經藏的比丘取笑他的朋友。佛陀並且親自提出問題，他問熟悉經藏的比丘有關禪那和道果（透過禪修而得到的高級境界），熟悉經藏的比丘無法作答，因為他只知道教導別人，自己卻不親自修行。另一位比丘由於精進奉行佛法，已經證得阿羅漢果，所以回答了所有的問題。佛陀因此贊歎阿羅漢比丘，而對熟悉經藏的比丘不讚一詞。

其他比丘不明白為何佛陀大力稱讚證得阿羅漢果的老比丘，卻沒稱讚他們的指導老師，佛陀向他們解釋說，熟悉三藏但不知奉行的比丘，像牧牛人，只為牧牛而獲得工資，而親自奉行佛法的比丘，就像牛主人一樣，享受牛的五種生產品，所以說，熟悉三藏的比丘只得到學生對他的服務，沒有修行聖果的益處。而阿羅漢比丘雖然懂得不多，只能背誦一些經文，但清清楚楚地明白其中的精義。並且精進修行，克服了貪、瞋、癡，他的內心完全沒有精神的煩惱，對今生與來世沒有任何的執著，所以他真正獲得修行的聖果。

 

YAMAKA VAGGA – 雙品篇 – VERSE 17 & 18

Idha tappati pecca tappati
papakari ubhayattha tappati
papam me katanti tappati
bhiyyo tappati duggatim1 gato.

Idha nandati pecca nandati
katapunno ubhayattha nandati
punnam me katanti nandati
bhiyyo nandati suggatim1 gato.

今世悲苦受，來世悲苦受，
造作惡業者，兩處悲苦受，
念己造惡業，心中更悲苦，
趣向惡道時，忍受巨大苦。

今世喜樂受，來世喜樂受，
造作善業者，兩處喜樂受，
念己造善業，心中更愉悅，
趣向善道時，享受諸喜樂。

Here he is tormented, hereafter he is tormented; the evil-doer is tormented in both existences. He is tormented, and he laments: “Evil have I done." He is even more tormented when he is reborn in one of the lower worlds (Apaya).

Here he is happy, hereafter he is happy; one who performs meritorious deeds is happy in both existences. Happily he exclaims: I have done meritorious deeds." He is happier still when he is reborn in a higher world (suggati).

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Devadatta was at one time residing with the Buddha in Kosambi. While staying there he realized that the Buddha was receiving much respect and honour as well as offerings. He envied the Buddha and aspired to head the Order of the bhikkhus. One day, while the Buddha was preaching at the Veluvana monastery in Rajagaha, he approached the Buddha and on the ground that the Buddha was getting old, he suggested that the Order be entrusted to his care. The Buddha rejected his offer and rebuked him, saying that he was a swallower of other people’s spittle. The Buddha next asked the Samgha to carry out an act of proclamation (Pakasaniya kamma*) regarding Devadatta.

Devadatta felt aggrieved and vowed vengeance against the Buddha. Three times, he attempted to kill the Buddha: first, by employing some archers; secondly, by climbing up the Gijjhakuta hill and rolling down a big piece of rock on to the Buddha; and thirdly, by causing the elephant Nalagiri to attack the Buddha. The hired assassins returned after being established in Sotapatti Fruition, without harming the Buddha. The big piece of rock rolled down by Devadatta hurt the big toe of the Buddha just a little, and when the Nalagiri elephant rushed at the Buddha, it was made docile by the Buddha. Thus Devadatta failed to kill the Buddha, and he tried another tactic. He tried to break up the Order of the bhikkhus by taking away some newly admitted bhikkhus with him to Gayasisa; however, most of them were brought back by Thera Sariputta and Thera Maha Moggallana.

Later, Devadatta fell ill. He had been ill for nine months when he asked his pupils to take him to the Buddha, and subsequently made the trip to the Jetavana monastery. Hearing that Devadatta was coming, the Buddha told his disciples that Devadatta would never get the opportunity to see him.

When Devadatta and his party reached the pond in the Jetavana monastery compound the carriers put down the couch on the bank of the pond and went to take a bath. Devadatta also rose from his couch and placed both his feet on the ground. Immediately, his feet sank into the earth and he was gradually swallowed up, Devadatta did not have the opportunity to see the Buddha because of the wicked deeds he had done to the Buddha. After his death, he was reborn in Avici Niraya, a place of intense and continuous torment.

        While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse (18) of this book, with reference to Sumanadevi, the youngest daughter of Anathapindika.
In Savatthi, at the house of Anathapindika and the house of Visakha, two thousand bhikkhus were served with food daily. At the house of Visakha, the offering of alms-food was supervised by her granddaughter. At the house of Anathapindika, the supervision was done, first by the eldest daughter, next by the second daughter and finally by Sumanadevi, the youngest daughter. The two elder sisters attained Sotapatti Fruition by listening to the Dhamma, while serving food to the bhikkhus. Sumanadevi did even better and she attained Sakadagami Fruition.

Later, Sumanadevi fell ill and on her death-bed she asked for her father. Her father came, and she addressed her father as “younger brother" (Kanittha bhatika) and passed away soon after. Her form of address kept her father wondering and made him uneasy and depressed, thinking that his daughter was delirious and not in her right senses at the time of her death. So, he approached the Buddha and reported to him about his daughter, Sumanadevi. Then the Buddha told the noble rich man that his daughter was in her right senses and fully self-possessed at the time of her passing away. The Buddha also explained that Sumanadevi had addressed her father as “younger brother" because her attainment of Magga and Phala was higher than that of her father’s. She was a Sakadagam whereas her father was only a Sotapanna. Anathapindika was also told that Sumanadevi was reborn in the Tusita deva world.

　      提婆達多是佛陀的表弟。有一次他和佛陀一起停留在憍賞彌，那時候，提婆達多認 為佛陀受到太多的尊敬、榮耀和供養，因此嫉妒佛陀，而企圖領導僧團。有一天，佛陀 在王舍城的竹林精舍說法時，他向佛陀提出一個自私的意見，他認為佛陀日漸衰老，所 以應該把領導僧團的責任交給他。佛陀予以拒絕，並且告誡他，說他不配擔當這重責大 任。佛陀也要求僧伽對他的傲慢加以懲戒，並公開宣告。

提婆達多憤憤不平，發誓報復。他因此三次迫害佛陀：第一次僱請弓箭手企圖殺害 佛陀；第二次在靈鷲山上，滾落大石，企圖砸死佛陀；最後一次則利用醉象那拉吉利供 擊佛陀。但第一次的刺客不僅沒有刺殺佛陀，反而成為佛陀的弟子；第二次的大石只碰 傷佛陀的腳姆指而已；最後一次的大象衝向佛陀時，為佛陀的慈悲所馴服了。三次陰謀都失敗後，提婆達多改變他的策略，他慫恿一些剛出家的比丘離開僧團， 跟隨他到象頂山去另立門戶，但是後來，大部份的比丘在舍利弗和大目犍連的勸告之下 ，都自動回到佛陀的身邊，並在佛陀的指導下修行。

後來，提婆達多病了九個月，有一天，他要求弟子護送他回祇樹給孤獨園向佛陀 懺悔過去的罪行。當提婆達多到了祇樹給孤獨園外的水塘時，因為口渴地很想喝水，他的弟子就將他 放在水塘邊，前去取水。這時，提婆達多想起身，用雙腳踩在地面，沒想到卻立即陷入 地中，悲慘而死。由於過去的罪行，提婆達多竟然沒有機會再見佛陀最後一面。他死後， 墮落到悲慘、痛苦的境界，以償還所有的罪行。

      舍衛城的給孤獨長者和毘舍佉兩人都是佛教徒，也固定在家裡供養眾多比丘。毘舍佉家的供養由她的孫女負責，而給孤獨長者家則首先由長女，接著由次女，最後由最小的女兒修摩那戴葳負責。明白佛法的長女和次女結婚之後都住到夫家去了，所以剩下修摩那戴葳在家負責布施的工作。

後來，修摩那戴葳病在旦夕的時候想要見父親，他父親來的時候，她稱呼父親為“弟弟”之後立刻逝世。她的稱呼使她的父親困惑不安，以為她的女兒在臨終時正念沒有現前，所以，他就去找佛陀，向佛陀報告這件事。佛陀說，修摩那戴葳臨終時，意識清楚，而且正念現前 。佛陀說修摩那戴葳稱呼父親為弟弟是正確的，因為她的修行層次比父親高，她已經證得二果，而父親只證得初果。佛陀並且向給孤獨長者說，修摩那戴葳已經往生兜率天了。

 

YAMAKA VAGGA – 雙品篇 – VERSE 15 & 16.

Idha socati pecca socati
papakari ubhayattha socati
so socati so vihannati
disva kammakilitthamattano.

Idha modati pecca modati
katapunno ubhayattha modati
so modati so pamodati
disva kammavisuddhimattano.

今生悲傷，來世也悲傷，
造作惡業的人今生與來世都悲傷；

他們悲傷苦惱地察覺到曾經作過的惡業。

今生喜悅，來生也喜悅，
造作善業的人今生與來世都喜悅；
他(她)們滿心喜悅地察覺到曾經作過的善業。

Here he grieves, hereafter he grieves; the evil-doer grieves in both existences. He grieves and he suffers anguish when he sees the depravity of his own deeds.

Here he rejoices, hereafter he rejoices; one who performed meritorious deeds rejoices in both existences. He rejoices and greatly rejoices when he sees the purity of his own deeds.
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Once, in a village not far away from the Veluvana monastery, there lived a very cruel and hard-hearted pork-butcher, by the name of Cunda. Cunda was a pork-butcher for over fifty-five years; all this time he had not done a single meritorious deed. Before he died, he was in such great pain and agony that he was grunting and squealing and kept on moving about on his hands and knees like a pig for seven whole days. In fact, even before he died, he was suffering as if he were in Niraya*. On the seventh day, the pork-butcher died and was reborn in Avici Niraya. Thus, the evil-doer must always suffer for the evil deeds done by him; he suffers in this world as well as in the next.

Once there lived in Savatthi, a lay disciple by the name of Dhammika, who was virtuous and very fond of giving in charity. He generously offered food and other requisites to the bhikkhus regularly and also on special occasions. He was, in fact, the leader of five hundred virtuous lay disciples of the Buddha who lived in Savatthi. Dhammika had seven sons and seven daughters and all of them, like their father, were virtuous and devoted to charity. When Dhammika was very ill and was on his death-bed he made a request to the Samgha to come to him and recite the sacred texts by his bedside. While the bhikkhus were reciting the Maha satipatthana Sutta, six decorated chariots from six celestial worlds arrived to invite him to their respective worlds. Dhammika told them to wait for a while for fear of interrupting the recitation of the Sutta. The bhikkhus, thinking that they were being asked to stop, stopped and left the place.

A little while later, Dhammika told his children about the six decorated chariots waiting for him. Then and there he decided to choose the chariot from the Tusita world and asked one of his children to throw a garland on to it. Then he passed away and was reborn in the Tusita world. Thus, the virtuous man rejoices in this world as well as in the next.

從前，離竹林精舍不遠的村子裡，住著一位十分殘酷且鐵石心腸的殺豬屠夫，他的名字叫做純陀。他屠殺豬仔時，都先加以凌虐。他從事殺豬業已經很多年，但從來沒有做過任何的功德。臨死前幾天，他異常地痛苦，所以不斷地掙扎，同時連連發出豬叫般的咕依尖叫聲，並且像豬一樣，滿地打滾。經過一星期的精神和肉體折磨後，他終於喪生，並且墮入地獄道。一些聽見純陀發出咕依尖叫聲的比丘，以為純陀正忙於宰殺更多的豬仔，他們認為純陀是一個非常殘忍、邪惡的人，沒有一絲一毫的慈悲心念。佛陀說:「比丘們！他不是在宰殺豬，而是正在自食惡果啊！由於臨終時忍受巨大的苦痛，他的舉止十分異常。現在他死了，並且已經墮入地獄道。」佛陀最後說：「作惡的人一定會在今生與來生自食惡果，惡業不可逃避

曇彌是舍衛城的佛陀信徒。他很有德行，並且非常喜歡布施。不論平常的日子或特殊的節日裡，他都大方地布施食物與其它必需品給修行人。事實上，他是舍衛城裡眾多佛教徒的領袖。他有很多兒女，也像他一般，具有德行，並且喜好布施。曇彌老了快要往生的時候，請求僧伽在床邊為他唱誦神聖的經文。正當比丘們正在唱誦大念處經時，他看見六匹來自六天，佈置莊嚴的馬車前來邀請他，他告訴他們稍等一會，以免打斷經文的唱誦。但比丘門卻以為他要求停止唱誦，就停下來，並且離去。過了一會兒，曇彌告訴他的兒女，有六匹馬車正在等他。他決定選擇兜率天的馬車，並且滿懷幸福和信心地往生。有德行的人今生和來世都滿心喜悅 。

 

YAMAKA VAGGA – 雙品篇 – VERSE 13 & 14.

Yatha agaram ducchannam
vutthi samativijjhati
evam abhavitam cittam
rago samativijjhati.

Yatha agaram suchannam
vutthi na samativijjhati
evam subhavitam cittam
rago na samativijjhati.

貪欲佔據不知修心的人，
一如雨水滴進屋頂損壞的房子。

貪欲無法佔據善於修心的人，
一如雨水無法滴進屋頂完好的房子。

Even as rain leaks into a poorly roof house, so passions will penetrate an uncultivated mind.

Even as rain does not leak into a well-roofed house, so passions will not penetrate a cultivated mind.

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Once the Buddha was residing at the Veluvana monastery in Rajagaha when his father King Suddhodana repeatedly sent messengers to the Buddha requesting him to visit the city of Kapilavatthu. Accordingly, the Buddha made the journey in the company of twenty thousand arahats. On arrival at Kapilavatthu he related the Vessantara Jataka to the assembly of his relatives. On the second day, he entered the city, where by reciting the verse beginning with “Uttitthe Nappamajjeyya …" (i.e., One should arise and should not be unmindful …) he caused his father to be established in Sotapatti Fruition. On arrival at the palace, the Buddha recited another verse beginning with “Dhammam care sucaritam …" (i.e., One should practise the Dhamma…) and established the king in Sakadagami Fruition*. After the meal he narrated the Candakinnari Jataka, with reference to the virtues of Rahula’s mother.

On the third day, there was the marriage ceremony of Prince Nanda, a cousin of the Buddha. The Buddha went there for alms and handed over the alms bowl to Prince Nanda. The Buddha then departed without taking back the bowl. So the prince, holding the bowl, had to follow the Buddha. The bride, Princess Janapadakalyani, seeing the prince following the Buddha rushed forth and cried out to the prince to come back soon. At the monastery, the prince was admitted into the Order as a bhikkhu.

Later, the Buddha moved into the monastery built by Anathapindika, at Jeta Park in Savatthi. While residing there Nanda was discontented and half-hearted and found little pleasure in the life of a bhikkhu. He wanted to return to the life of a householder because he kept on remembering the words of Princess Janapadakalyani, imploring him to return soon.

Knowing this, the Buddha, by supernormal power, showed Nanda, the beautiful female devas of the Tavatimsa world who were far prettier than Princess Janapadakalyani. He promised to get them for Nanda, if the latter strove hard in the practice of the Dhamma. Other bhikkhus ridiculed Nanda by saying that he was like a hireling who practised the Dhamma for the sake of beautiful women, etc. Nanda felt very much tormented and ashamed. So, in seclusion, he tried very hard in the practice of the Dhamma and eventually attained arahatship. As an arahat his mind was totally released from all attachments, and the Buddha was also released from his promise to Nanda. All this had been foreseen by the Buddha right from the very beginning.

Other bhikkhus, having known that Nanda was not happy in the life of a bhikkhu, again asked him how he was faring. When he answered that he had no more attachments to the life of a householder, they thought Nanda was not speaking the truth. So they informed the Buddha about the matter, at the same time expressing their doubts. The Buddha then explained to them that, previously, the nature of Nanda was like that of an ill-roofed house, but now, it had grown to be like a well-roofed one.

有一次佛陀停留在王舍城的竹林精舍。這時候，他的父親淨飯王不斷派人來請他回國，佛陀就與一大群阿羅漢弟子一齊返國，抵達迦毘羅衛城時，佛陀向親戚們說毘輸安 呾囉王子本生譚，第二天他進入城內，並念誦以「人應覺醒，不應精神恍惚」開首的偈 語。淨飯王聽完這偈語後，就證得預流果，後來，抵達王宮時，佛陀又念誦以「人應奉 行法」開首的偈語，這次，淨飯王證得須陀含果。而在供養之後，他又敘說月緊那羅本生譚，用來說明他未出家時妻子的德行。

第三天，全國人都在慶祝王子難陀─佛陀姨母弟的婚禮，佛陀到難陀的房間化緣， 並把缽遞給難陀後，就離開了。難陀只好追隨佛陀，希望把缽歸還給佛陀，因為不歸還 缽是失禮的，這時候，身為新娘的嘉娜帕達卡婭妮公主看見難陀追隨佛陀出去，也趕忙 跑出來，並且大聲呼叫難陀快點回來。但難陀一路追隨佛陀到精舍，並立即出家為比丘 。後來，佛陀等人移往舍衛城的祇樹給孤獨園，這時候，難陀卻心生不滿，精神恍惚， 認為僧伽生活了無生趣。同時，他念念不忘未婚妻在婚禮當日呼喚他回去的情景，他渴 望還俗。

佛陀明白難陀的心念之後，透過神通，讓難陀看見忉利天美麗的女天神們，這些女 天神遠比難陀未婚妻漂亮，佛陀告訴難陀，如果他能精進修持佛法的話，其中一位女天神將是他的妻子；其他的比丘譏笑，難陀像個傭工，為了一個女人而修行，難陀因此苦 惱，感到羞辱。所以獨自到僻靜的地方努力修行，最後證得阿羅漢果，這時候，他的心 中沒有任何的執著，自然地也沒有絲毫的慾念。佛陀從一開始就預知這一切了。

其他不知情的比丘再次問難陀感覺如何？難陀回答他們說，他不再迷戀世俗的生活 了。這些比丘不相信他的話，就向佛陀談及此事，佛陀說，以前難陀就像屋頂損壞的房子，但現在，他已經證悟，像屋頂堅固的房子，打從看見忉利天美麗女天神那天起，難 陀就努力修行，希望能解脫輪迴。最後，佛陀確認難陀已經徹底明白四聖諦，而證得比 丘的為終目的，成為阿羅漢。佛陀說完後，眾多比丘受益良多，並了悟佛法。