(偈179)
佛已治烦恼，无人所能胜，
佛智广无边，谁能诱惑佛？
佛智广无边，谁能诱惑佛？
Whose victory is not turned into defeat, no conquered (passion) of his in this world follows him - that trackless Buddha of infinite range, by which way will you lead him?
# 含义 Meaning
已经证得无上智慧的佛陀, 三毒尽除, 世间所有欲爱不能再诳惑他; 佛陀已治烦恼。
The Buddha, whose conquest (of moral defilements) is complete, in whom there cannot arise any further defilements in this world, that Buddha of infinite range of wisdom, who is trackless, - by what track will you lead him?
(偈180)
漏尽无结缚，欲毒难诱使，
佛智广无边，谁能诱惑佛？
Him in whom there is not that entangling, embroiling craving to lead (to any life), him the trackless Buddha of infinite range - by which way will you lead him?
# 含义 Meaning
已经证得无上智慧的佛陀, 三毒尽除, 世间所有欲爱不能再诳惑他; 佛陀不受系缚。
The Buddha, in whom there is no craving, which like a net would bring him back to any existence (in samsara), that Buddha of infinite range of wisdom, who is trackless, - by what track will you lead him?
* 故事集 Story
向佛陀求婚 14-179 & 180
古卢国的婆罗门摩醯提利夫妇有一位非常美丽的女儿，求婚的人不断，他明白告诉他们还不够资格娶他的女儿。一天清晨，佛陀透过神通知道他夫妇二人证得三果的机缘已经成熟了，就出发到他经常火祭的地方。摩醯提利一眼瞥见佛陀时，当下认定佛陀就是他女儿要许配的对象。他便央求佛陀在原地稍事停留，然后急忙跑回家去叫妻子和女儿来。佛陀于是到附近去休息。摩醯提利一家回来时，只见到佛陀的足迹，但他的妻子说留下这种足迹的人已经涤除所有的感官欲望。尽管妻子的看法如此，他还是毫无畏惧地找到佛陀，并向佛陀提及要把女儿许配给他。
佛陀拒绝他的提议，并且叙述自己刚究竟证悟成佛时，魔波旬美丽无比的女儿们如何诱惑他，佛陀说：“想要诱惑解脱贪爱、执着与激情的人是无效的，因为这种人不为任何诱惑所动。”
佛陀继续说：“波旬美丽无比的女儿们出现在我的面前时，我心中都毫无感官欲望。 你女儿究竟有什么特殊之处呢？我甚至连碰触的兴趣都没有。”听完佛陀的一席话后，摩醯提利和他妻子明白其中的涵意，而对佛法有正确的信念。后来，他们都加入僧团为比库和比库尼，最后两人都证得圣果。
The Story of the Three Daughters of Mara 14-179 & 180
Magandiya the Brahmin and his wife lived in the kingdom of the Kurus with their daughter Magandiya who was exceedingly beautiful. She was so beautiful that her father rudely turned down all her suitors. One day, early in the morning, when the Buddha surveyed the world, he found that time was ripe for the brahmin Magandiya and his wife to attain Anagami Fruition. So, taking his bowl and the robes, the Buddha set out for the place where the brahmin usually went to offer fire sacrifice.
The brahmin, seeing the Buddha, promptly decided that the Buddha was the very person who was worthy of his daughter. He pleaded with the Buddha to wait there and hurriedly went off to fetch his wife and daughter. The Buddha left his footprint and went to another place, close at hand. When the brahmin and his family came, they found only the footprint. Seeing the footprint, the wife of the brahmin remarked that it was the footprint of one who was free from sensual desires. Then, the brahmin saw the Buddha and he offered his daughter in marriage to him.
The Buddha did not accept nor did he refuse the offer, but first, he related to the brahmin how the daughters of Mara tempted him soon after his attainment of Buddhahood. To the beautiful Tanha, Arati and Raga, the daughters of Mara, the Buddha had said, "It is no use tempting one who is free from craving, clinging and passion, for he cannot be lured by any temptation whatsoever."
Then, the Buddha continued, "Brahmin Magandiya, even when I saw those peerless daughters of Mara, I felt no sensual desire in me. After all, what is this body of your daughter? It is full of urine and filth; I don't like to touch it even with my foot!" On hearing those words of the Buddha, both the brahmin and his wife attained Anagami Fruition. Later, they joined the Order and eventually both of them attained arahatship.
(偈181)
圣者常修定，乐寂静出离，
正念正觉者，天人所爱敬。
（注：定-止观）
The wise ones who are intent on meditation, who delight in the peace of renunciation, such mindful Fully Enlightened Buddhas even the gods hold dear.
# 含义 Meaning
修习禅定, 欢喜涅槃寂静, 正念正觉的佛陀, 诸天也敬爱。
The wise who practise jhana concentration and Insight Meditation take delight in the peace of liberation from sensual pleasures and moral defilements. Such wise and mindful ones, who truly comprehend the Four Noble Truths (i.e., Arahats and Buddhas) are held dear also by the devas.
* 故事集 Story
佛陀从三十三天返回世间 14-181
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
## 马哈摩嘎喇那 = 摩诃目犍连 (十大弟子 / 神通第一)
有一次，佛陀在沙瓦提城时，接受外道的挑战，而展现了双料神通。事后，佛陀到三十三天教授三个月的阿毗达摩（论），往生都西答天的摩耶夫人也来听佛陀说法。听完佛陀的说法后，摩耶夫人、众多天神和婆罗门都证得初果。
这时候，舍利弗尊者在沙瓦提城结夏安居，佛陀指示舍利弗向其他比库讲解阿毗达摩。舍利弗尊者便利用三个月的结夏安居期间教授完整部的阿毗达摩。
结夏安居即将结束时，马哈摩嘎喇那尊者到三十三天去面见佛陀，佛陀告诉他，预计于安居结束后的月圆之日回到人间。并会降临舍利弗尊者安居的山卡沙市。
十月至十一月之间的月圆之夜，佛陀身上放出六道祥光，降临山卡沙市。许多天神和婆罗门陪伴佛陀返回人间，舍利弗尊者则率领大众欢迎佛陀，大众懔然赞叹佛陀返回人间的盛大辉煌。舍利弗尊者向佛陀顶礼问讯后说：“世尊，我们从来未曾目睹或想像过如此壮观盛大的荣耀。事实上，世尊！你为天，人和婆罗门所喜爱、礼敬！”
“舍利弗啊！天人确实敬爱所有具足究竟智慧的诸佛。”佛陀如此回答舍利弗。
The Story of the Buddha's Return from the Tavatimsa Deva World 14-181
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural powers.)
On one occasion, while at Savatthi, the Buddha performed the Miracle of the Pairs in answer to the challenge of the ascetics of various sects. After this, the Buddha went to the Tavatimsa deva world; his mother who had been reborn in the Tusita deva world as a deva known as Santusita also came to the Tavatimsa deva world. There the Buddha expounded the Abhidhamma to the devas and the brahmas throughout the three months of the vassa. As a result, Santusita deva attained Sotapatti Fruition; so did numerous other devas and brahmas.
During that period Thera Sariputta spent the vassa at Sankassanagara, thirty yojanas away from Savatthi. During his stay there, as regularly instructed by the Buddha, he taught the Abhidhamma to the five hundred bhikkhus staying with him and covered the whole course by the end of the vassa.
Towards the end of the vassa, Thera Maha Moggalana went to the Tavatimsa deva world to see the Buddha. Then, he was told that the Buddha would return to the human world on the full moon day at the end of the vassa to the place where Thera Sariputta was spending the vassa.
As promised, the Buddha came with the six coloured rays shining forth from his body to the city-gate of Sankassanagara, on the night of the full moon day of the month of Assayuja when the moon was shining brightly. He was accompanied by a large following of devas on one side and a large following of brahmas on the other. A large gathering headed by Thera Sariputta welcomed the Buddha back to this world; and the whole town was lit up. Thera Sariputta was awed by the grandeur and glory of the whole scene of the Buddha's return. He respectfully approached the Buddha and said, "Venerable Sir! We have never seen or even heard of such magnificent and resplendent glory. Indeed, Venerable Sir, you are loved, respected and revered alike by devas, brahmas and men!" To him the Buddha said, "My son Sariputta, the Buddhas who are endowed with unique qualities are truly loved by men and devas alike."
Then the Buddha spoke the above verse, at the end of the discourse the five hundred bhikkhus who were the pupils of Thera Sariputta attained arahatship and a great many from the congregation attained Sotapatti Fruition.
(偈182)
得生人道难，人生长寿难，
听闻佛法难，值佛出世难。
Rare is birth as a human being. Hard is the life of mortals. Hard is the hearing of the Sublime Truth. Rare is the appearance of the Buddhas.
# 含义 Meaning
人身难得、长寿难、得闻正法难、诸佛出现世间也难。
Hard to gain is birth as man; hard is the life of mortals; hard to get is the opportunity of hearing the Ariya Dhamma (Teaching of the Buddhas); hard it is for a Buddha to appear.
* 故事集 Story
龙王和他的女儿 14-182
龙王（注）伊罗卡帕塔，在咖沙巴佛时，虽然是一位比库，却不够理智，念念不忘犯过的错误，所以往生成龙。他有一位极端美丽的女儿。由于龙具有化身成人形的能力，所以他公开宣称，若有人可以回答他女儿所提的问题，就可以娶她为妻。因此，每个月两次，她都化身为人，到公众场所唱歌跳舞，并且提出她的问题。很多人尝试回答她的问题，但都不正确。
有一天，佛陀透过神通，知道一位名叫优塔罗的年轻人，可经由这些问题而证得初果。但优塔罗已经出发，准备前去回答她的问题。佛陀便赶忙拦下他，告诉他问题的正确答案，优塔罗听完佛陀的答案后，果真证得初果，都龙女的欲望也完全消失了。但他仍然前往说出正确的答案，以裨益他人，他与龙女的应答如下：
问题1：谁是统治者？回答：掌握六根的人是统治者。
问题2：德行不足的人可否称之为统治者？回答：德行有缺陷的人不可称之为统治者，毫无私心的人是统治者。
问题3：什么样的统治者没有德行的缺陷？回答：毫无私心的统治者没有德行的缺陷。
问题4：什么样的人可称之为愚痴？回答：追求感官欲乐的人。
听完所有正确答案后，龙王的公主继续请问有关感官欲望、后有、邪见、无明和克服这些问题的方法。优塔罗遵照佛陀的教导一一回答这些问题。
这时候，伊罗卡帕塔龙王明白佛陀已经出现在世间，就央求优塔罗带他前去面见、顶礼佛陀。他向佛陀叙述自己往生成龙的缘由。佛陀向他解释，人身难得、佛陀难遇、佛法难闻。佛陀说法完毕后，很多舍利弗的弟子证得阿罗汉果，大众中也有很多人证得初果。
(注) 龙是佛教和印度文学中著名的神话动物。它们住在地底下，具有创造奇迹的力量，类似中国文学中的龙。
The Story of Erakapatta the Naga King 14-182
Once there was a naga king by the name of Erakapatta. In one of his past existences during the time of Kassapa Buddha he had been a bhikkhu for a long time. Through worry (kukkucca) over a minor offence he had committed during that time, he was reborn as a naga. As a naga, he waited for the appearance of a Buddha. Erakapatta had a very beautiful daughter, and he made use of her as a means of finding the Buddha. He made it known that whoever could answer her questions could claim her for a wife. Twice every month, Erakapatta made her dance in the open and sing out her questions. Many suitors came to answer her questions hoping to claim her, but no one could give the correct answer.
One day, the Buddha saw a youth named Uttara in his vision. He also knew that the youth would attain Sotapatti Fruition in connection with the questions put by the daughter of Erakapatta the naga. By then the youth was already on his way to see Erakapatta's daughter. The Buddha stopped him and taught him how to answer the questions. While he was being taught, Uttara attained Sotapatti Fruition. Now that Uttara had attained Sotapatti Fruition, he had no desire for the naga princess. However, Uttara still went to answer the questions for the benefit of numerous other beings.
The first four questions were:
1. Who is a ruler?
2. Is one who is overwhelmed by the mist of moral defilements to be called a ruler?
3. What ruler is free from moral defilements?
4. What sort of person is to be called a fool?
The answers to the above questions were:
1. He who controls the six senses is a ruler.
2. One who is overwhelmed by the mist of moral defilements is not to be called a ruler; he who is free from craving is called a ruler.
3. The ruler who is free from craving is free from moral defilements.
4. A person who hankers after sensual pleasures is called a fool.
Having had the correct answers to the above, the naga princess sang out questions regarding the floods (oghas) of sensual desire, of renewed existence, of false doctrine and of ignorance, and how they could be overcome. Uttara answered these questions as taught by the Buddha.
When Erakapatta heard these answers he knew that a Buddha had appeared in this world. So he asked Uttara to take him to the Buddha. On seeing the Buddha, Erakapatta related to the Buddha how he had been a bhikkhu during the time of Kassapa Buddha, how he had accidentally caused a grass blade to be broken off while travelling in a boat, and how he had worried over that little offence for having failed to do the act of exoneration as prescribed, and finally how he was reborn as a naga. After hearing him, the Buddha told him how difficult it was to be born in the human world, and to be born during the appearance of the Buddhas or during the time of their Teaching.
The above verse benefited numerous beings. Erakapatta being an animal could not attain Sotapatti Fruition then and there.
(偈183)
停止造诸恶，培育众善行，
清净自心意，此乃诸佛教。
Not to do any evil, to cultivate good, to purify one’s mind, this is the teaching of the Buddhas.
# 含义 Meaning
诸恶莫作, 众善奉行, 自净其意, 是诸佛教。
Not to do evil, to cultivate merit, to purify one's mind - this is the Teaching of the Buddhas.
(偈184)
苦行忍第一，涅槃为最上，
害人非出家，恼人非沙门。
Forbearing patience is the highest austerity. Nibbāna is supreme, say the Buddhas. He is not a recluse who harms another. Nor is he an ascetic who oppresses others.
# 含义 Meaning
诸佛说涅槃至上, 忍辱是最高的苦行, 伤害他人的人不是出家人, 压抑他人的人也不是沙门。
The best moral practice is patience and forbearance; "Nibbana is Supreme", said the Buddhas. A bhikkhu does not harm others; one who harms others is not a bhikkhu.
(偈185)
不骂与不害，严守于戒律，
饮食知节量，寂静处独居，
勤修增上定，此乃诸佛教。
（注：戒律-比丘别解脱律仪戒）
Not insulting, not harming, restraint according to the Pāṭimokkha, moderation in food, secluded abode, intent on higher thoughts — this is the teaching of the Buddhas.
# 含义 Meaning
不诽谤, 不伤害他人, 严守戒律, 饮食知节量, 僻静处独居, 勤修增上定(注), 是诸佛教。
Not to revile, not to do any harm, to practise restraint according to the Fundamental Instructions for the bhikkhus, to be moderate in taking food, to dwell in a secluded place, to devote oneself to higher concentration - this is the Teaching of the Buddhas.
* 故事集 Story
佛陀的教诲 14-183, 184 & 185
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一)
有一次，阿难达尊者请教佛陀，过去诸佛的佛法是否和释迦牟尼佛的佛法一样？佛陀回答说，所有诸佛的佛法都是一样的，佛陀马上背诵过去诸佛在说法时所开讲的一些偈语。
(注) 「增上定」：八定。
The Story of the Question Raised by Thera Ananda 14-183, 184 & 185
## Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
On one occasion, Thera Ananda asked the Buddha whether the Fundamental Instructions to bhikkhus given by the preceding Buddhas were the same as those of the Buddha himself. To him the Buddha replied that the instructions given by all the Buddhas are as given in the following verses:
(偈186)
设若降金雨，贪心无厌足。
智者知贪欲，乐少而苦多。
（注：乐-无信乐，不喜）
Not by a shower of gold coins does contentment arise in sensual pleasures. Of little sweetness and painful, are sensual pleasures.
# 含义 Meaning
即使天上洒落金币, 也无法满足欲望, 明白这种道理的智者, 爱欲是乐少苦多。
Not by a shower of coins can sensual desires be satiated; sensual desires give little pleasure and are fraught with evil consequences (dukkha).
(偈187)
虽于诸天乐，智者无奢求，
佛陀圣弟子，乐于灭欲贪。
Knowing thus, the wise man finds no delight even in heavenly pleasures. The disciple of the Fully Enlightened One delights in the destruction of craving.
# 含义 Meaning
明白这种道理的智者，甚至对天界的欲乐也不企求，佛陀的弟子希望能灭尽爱欲。
Knowing this, the wise man, who is the disciple of the Buddha, does not find delight even in the pleasures of the devas, but rejoices in the cessation of craving (i.e., Nibbana).
* 故事集 Story
不知足的年轻比库 14-186, 187
有一次，揭达林给孤独园的一位年轻比库被他的老师送到别的精舍去学法，他的父亲却在这时候逝世了，并且留下一些财产给他和他的弟弟。等他给回给孤独园时，他的弟弟告诉他父亲的死讯，和父亲留给他的财产。一开始的时候，他说不需要这份钱财。可是后来，他觉得还是过世俗的生活比较好，因此，他对出家修行的日子渐渐不满意，而日益消瘦。其他比库于是说服他去听佛陀的忠告。
这心中不满的年轻比库告诉佛陀，如果拥有父亲给他的钱，他可以过很舒适的在家生活。佛陀忠告他，世人是不知足的，甚至具足大量珠宝财富的君王也一样。佛陀接着告诉他顶生王的故事，顶生王是四王天和三十三天的圣王，享受这两处天神的尊崇。有一次，他在三十三天住了一段相当长的时间后，希望自己是三十三天唯一的统治者，而不要与沙咖天帝共同治理。但他无法达成这个愿望，所比当下变老，衰弱不堪，不久就逝世了，天神是非常脆弱的众生，一旦屈服于强烈的爱欲刺激，他们很容易毁坏。
听完佛陀的劝诫，年轻比库决定继续留在僧团中，精进努力求解脱。
The Story of a Dissatisfied Young Bhikkhu 14-186, 187
Once, there was a young bhikkhu at the Jetavana monastery. One day his teacher sent him to another monastery to study. While he was away, his father became seriously ill and died without seeing him. But his father left for him one hundred kahapanas with his brother, the boy's uncle. On his return, his uncle told him about his father's death and about the one hundred kahapanas left to him. At first, he said that he had no need of the money. Later, he thought that it might be better to return to lay-life, and as a result, he got dissatisfied with the life of a bhikkhu. Gradually, he began to lose interest in his life and was also losing weight. When other bhikkhus knew about this, they took him to the Buddha.
The Buddha asked him whether it was true that he was feeling unhappy with his life as a bhikkhu and whether he had any capital to start the life of a layman. He answered that it was true and that be had one hundred kahapanas to start his life with. Then the Buddha explained to him that he would need to get food, clothing, household utensils, two oxen, ploughs, pickaxes, knives, etc., so that his one hundred in cash would hardly meet the expenses. The Buddha then told him that for human beings there could never be enough, not even for Universal Monarchs who could call for a shower of coins or gems or any amount of wealth and treasures at any moment. Further, the Buddha related the story of Mandatu, the Universal Monarch, who enjoyed the glory of the devas both in the Catumaharajika and Tavatimsa realms for a long time. After spending a long time in Tavatimsa, one day, Mandatu wished that he were the sole ruler of Tavatimsa, instead of sharing it with Sakka. But this time, his wish could not be fulfilled and instantly he became old and decrepit; he returned to the human world and died soon after.
Then the Buddha spoke the above verse, at the end of the discourse the young bhikkhu attained Sotapatti Fruition.
(偈188)
人为怖畏苦，皈依趋山峦，
树林和林莽，及诸神庙堂。
Men flee to many refuges stricken by fear — to hills, woods, groves, trees, and shrines.
# 含义 Meaning
人在面临危险时, 会去寻找很多的保护, 如山岳、森林、园苑、树神和神舍。
When threatened with danger, men go to many a refuge, - to mountains and forests, to parks and gardens, and to sacred trees.
(偈189)
彼非安稳依，非最上依处，
皈依于彼处，不能离于苦。
No such refuge is safe, no such refuge is supreme. Not by resorting to such a refuge is one freed from all ill.
# 含义 Meaning
但这些都不是安隐的保护, 也不是最佳的保护, 如此的保护无法使人脱离诸苦。
But such a refuge is not a safe refuge, not the best refuge. One is not liberated from all evil consequences of existence (dukkha) for having come to such a refuge.
(偈190)
若人皈依佛，皈依法与僧，
依于正知见，得见四真谛。
（注：四真谛-苦、集、灭、道四圣谛）
He who has gone for refuge to the Buddha, the Dhamma, and the Saṅgha, sees with right knowledge the four Noble Truths -
# 含义 Meaning
皈依佛法与僧团的人, 可以透过智慧明白四圣谛: 苦、集、灭和道,
One, who takes refuge in the Buddha, the Dhamma and the Samgha, sees with Magga Insight the Four Noble Truths,
(偈191)
苦谛苦集谛，苦灭谛道谛，
灭苦八正道，导至苦寂灭。
（注：八正道-正见，正思惟，正语，正业，正命，正精进，正念，正定）
Sorrow, the Cause of Sorrow, the Transcending of Sorrow, and the Noble Eight fold Path which leads to the Cessation of Sorrow -
# 含义 Meaning
苦谛苦集谛, 苦灭谛道谛, 灭苦八正道, 导至苦寂灭。
Dukkha, the Cause of Dukkha, the Cessation of Dukkha, and the Noble Path of Eight Constituents which leads to the Cessation of Dukkha.
(偈192)
此皈依安稳，此皈依最上，
此乃真皈依，能脱离众苦。
This is a secure refuge. This is the supreme refuge. By seeking such a refuge one is released from all sorrow.
# 含义 Meaning
这才是真正无上安全的皈依和保护。如此皈依的人, 可以脱离诸苦。
This, indeed, is the safe refuge; this is the best refuge. Having come to this refuge, one is liberated from all dukkha.
* 故事集 Story
祀得皈依三宝 14-188 to 192
## 马哈摩嘎喇那 = 摩诃目犍连 (十大弟子 / 神通第一)
祀得是摩诃高沙喇王的国师。摩诃高沙喇王是巴谢那地王的父亲。摩诃高沙喇王逝世后，祀得放弃所有的财产，离开家里，成为苦行者。他和他的弟子们到靠近盎嘎国，摩竭陀国与古卢国三国边境附近的地方住下来，当地附近有一只凶猛的龙。祀得经常向弟子和这三国家的人民说：「礼敬森林、山、公园和树木，如此，你们就可以解除生命中所有的苦痛。」
有一天，佛陀透过天眼，观察到祀得和他的弟子们，而且知道他们证得阿罗汉果的机缘已经成熟了。佛陀就派遣马哈摩嘎喇那尊者先去向祀得和其弟子说法，佛陀本人随后也会前去说法。马哈摩嘎喇那尊者就到祀得居住的地方，他请问他们可否借宿一夜。首先，他们加以拒绝，后来却答应了，但指引他去龙住的地方。这只龙非常敌视马哈摩嘎喇那尊者，就和尊者展开一场斗争。最后，龙终于臣服了，而卷起身子，伸出头来，像雨伞般护持马哈摩嘎喇那尊者，表示对尊者的礼敬。第二天一大早，祀得和弟子们前来观察马哈摩嘎喇那尊者的命运如何，当他们发现龙已经驯服，温顺地以头保护马哈摩嘎喇那尊者时，都大感惊讶，他们也因此向马哈摩嘎喇那尊者礼敬。
这时候，佛陀也来了。马哈摩嘎喇那尊者从座位上站起来，向佛陀顶礼问讯，然后告诉众人：「这是我的老师－－最尊贵的佛陀，我不过是伟大佛陀的一位谦恭弟子而已。」听完马哈摩嘎喇那尊者这么一说，先前对尊者驯服龙的能力留有深刻印象的人对佛陀的能力更感讶异。
佛陀告诫他：「祀得，人民受到危险的威胁时，会前往山上、森林、花园、公园和树木去寻求庇护，但这些地方无法保护人们。只有依止佛陀，法和僧团的人才能从世间苦解脱出来。」
佛陀说法完毕后，祀得和他的弟子们证得阿罗汉果，他们也都加入僧团为比库。当天从盎嘎国，摩竭陀国和古卢国前来礼敬祀得的弟子看见祀得和他弟子们都身穿比库的袈裟时，感到困惑，而在心中想着：「究竟谁的法力较强？我们的老师祀得或乔达摩呢？一定是我们的老师法力较强，因为是乔达摩前来这里找他！」佛陀知道他们心中的念头，祀得也认为他应该去除他们心中的猜测，所以，他就向佛陀顶礼问讯，然后说：「世尊！你是我的导师，我不过是你的一位弟子而已。」经过他这么表白，这些人都明白佛陀的超凡卓绝。
The Story of Aggidatta 14-188 to 192
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural powers.)
Aggidatta was the head priest during the time of King Mahakosala, father of King Pasenadi. After the death of King Mahakosala, Aggidatta gave away his property in charity, and after that he left his home and became a non-Buddhist ascetic. He lived with his ten thousand followers in a place near the border of the three kingdoms of Anga, Magadha and Kuru, not far from a mound of sand where a powerful naga was staying. To his followers and the people of these three kingdoms, Aggidatta used to exhort: "Pay homage to forests, mountains, parks and gardens, and trees; by doing so, you will be liberated from all ills of life."
One day, the Buddha saw Aggidatta and his followers in his vision and realized that the time was ripe for them to attain arahatship. So the Buddha sent Thera Maha Moggalana to Aggidatta and his followers and told him that he himself would follow afterwards. Thera Maha Moggalana went to the place of Aggidatta and his followers and asked them to give him shelter for one night. They first turned down his request, but finally they agreed to let him stop at the mound of sand, the home of the naga. The naga was very antagonistic to Thera Maha Moggalana, and there followed a duel between the naga and the thera; on both sides, there was a display of power by emitting smoke and flames. However, in the end, the naga was subdued. He coiled himself round the mound of sand, and raised his head spreading it out like an umbrella over Thera Maha Moggalana, thus showing respect for him. Early in the morning, Aggidatta and the other ascetics came to the mound of sand to find out whether Thera Maha Moggalana was still alive; they had expected to see him dead. When they found the naga tamed, and meekly holding his head like an umbrella over Thera Maha Moggalana, they were very much astounded.
Just then, the Buddha arrived and Thera Maha Moggallana got up from his seat on the mound and paid obeisance to the Buddha. Thera Maha Moggalana then proclaimed to the audience of ascetics, "This is my Teacher, the supreme Buddha, and I am but a humble pupil of this great Teacher!" Hearing him, the ascetics who had been very much impressed even by the power of Thera Maha Moggalana were awed by the greater power of the Buddha. The Buddha then asked Aggidatta what he taught his followers and the residents of the neighbourhood. Aggidatta replied that he had taught them to pay homage to mountains, forests, parks and gardens, and trees, and that by doing so, they would be liberated from all ills of life. The Buddha's reply to Aggidatta was, "Aggidatta, people go to mountains, forests, gardens and parks, and trees for refuge when they are threatened with danger, but these things cannot offer them any protection. Only those who take refuge in the Buddha, the Dhamma and the Samgha are liberated from the round of rebirths (samsara)".
Then the Buddha spoke the above verse, at the end of the discourse Aggidatta and all his followers attained arahatship. All of them entered the Order of the bhikkhus. On that day, when the disciples of Aggidatta from Anga, Magadha and Kuru came to pay respect to him, they saw their teacher and his followers garbed as bhikkhus and they were puzzled and wondered, "Who is the more powerful? Our teacher or Samana Gotama? Our teacher must be more powerful because Samana Gotama has come to our teacher." The Buddha knew what they were thinking; Aggidatta also felt that he must set their minds at rest. So, he paid obeisance to the Buddha in the presence of his disciples, and said, "Venerable Sir! You are my teacher, I am but a disciple of yours." Thus, the audience came to realize the supremacy of the Buddha.
(偈193)
圣人难值遇，彼非处处生，
圣人所生处，氏族皆蒙庆。
（注：圣人-佛陀）
Hard to find is a man of great wisdom: such a man is not born everywhere. Where such a wise man is born, that family thrives happily.
# 含义 Meaning
圣者极难得, 不是每个家族都能生出圣者, 但圣者出生的家族和乐兴旺。
It is hard to find the noblest of men; he is not born everywhere nor in every clan. To whatever clan such a wise man is born, that clan prospers.
* 故事集 Story
最高贵的人 14-193
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一)
阿难达尊者有一天突然想起一个问题：「我们的老师－－佛陀告诉我们，纯种的大象只生长在参达塔和优萨陀种中，纯种马只生长在信度种中，纯种牛只生长在优沙帕种中。事实上，他只告诉我们有关纯种象、马、牛的事，但却未提及最尊贵的人到底生长在何处？」
经过一阵思考后，阿难达尊者就前去请教佛陀这个问题。
佛陀回答他：「阿难达！最尊贵的人并不生长在某一特定的家庭中。但，最尊贵的人生长的家庭，一定快乐兴盛。」
The Story of the Question Raised by Thera Ananda 14-193
## Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
One day, Thera Ananda pondered thus: "Our Teacher has told us that thoroughbreds of elephants are born only among Chaddanta and Uposatha breeds, that thoroughbreds of horses are born only among the Sindh breed, that thoroughbreds of cattle are born only among the Usabha breed. Thus, he had talked to us only about the thoroughbreds of elephants, horses, and cattle, but not of the noblest of men (purisajanno)."
After reflecting thus, Thera Ananda went to the Buddha, and put to him the question of the noblest of men. To him the Buddha replied, "Ananda, the noblest of men is not born everywhere, he is born only among Khattiyamahasala and Brahmanamahasala, the wealthy clans of Khattiya and Brahmana."
(偈194)
诸佛出世乐，宣说正法乐，
僧伽和合乐，学众戒和乐。
Happy is the birth of Buddhas. Happy is the teaching of the sublime Dhamma. Happy is the unity of the Saṅgha. Happy is the discipline of the united ones.
# 含义 Meaning
诸佛出生在世间令人喜悦, 佛法在世间弘扬令人喜悦, 僧团和合令人喜悦, 比库持戒令人喜悦。
Happy is the arising of a Buddha; happy is the exposition of the Ariya Dhamma; happy is the harmony amongst the Samgha; happy is the practice of those in harmony.
* 故事集 Story
幸福是什么 14-194
一群比库在讨论「幸福是什么？」的问题。他们明白不同的人对幸福的解释也不同，所以他们说：
「有人认为拥有国王般的财富和荣耀就是幸福。但有人则认为感官乐趣才是幸福，更有人认为得尝美食才是幸福。」
正当他们在讨论时，佛陀来了。佛陀明白他们讨论的话题后，说：
「比库们！你们所说的那些喜乐无法使人解脱苦。在这世间上，幸福的来源是：佛陀出现世间，听闻奥妙佛法的机会和比库们和谐相处。」
The Story of Many Bhikkhus 14-194
Once, five hundred bhikkhus were discussing the question "What constitutes happiness?" These bhikkhus realized that happiness meant different things to different people. Thus, they said, "To some people to have the riches and glory like that of a king's is happiness, to some people sensual pleasure is happiness, but to others to have good rice cooked with meat is happiness." While they were talking, the Buddha came in. After learning the subject of their talk, the Buddha said, "Bhikkhus, all the pleasures you have mentioned do not get you out of the round of rebirths. In this world, these constitute happiness: the arising of a Buddha, the opportunity to hear the Teaching of the Sublime Truth, and the harmony amongst the bhikkhus,"
Then the Buddha spoke the above verse, at the end of the discourse the five hundred bhikkhus attained arahatship.
(偈195)
礼敬于世尊，诸佛圣弟子，
摧伏诸烦恼，超越众忧苦。
He who reverences those worthy of reverence, whether Buddhas or their disciples; those who have overcome the impediments and have got rid of grief and lamentation.
# 含义 Meaning
供养值得供养的人 - 诸佛、诸佛弟子和克服执着、邪见与傲慢, 远离诸忧患的人.
He pays homage to those who are worthy of veneration, whether they are the Buddhas or their disciples who have overcome obstacles (to Insight Development) and have rid themselves of sorrow and lamentation.
(偈196)
若人礼敬于，寂静无畏者，
其人之功德，无人能衡量。
the merit of him who reverences such peaceful and fearless Ones cannot be measured by anyone as such and such.
# 含义 Meaning
供养寂静、心无畏惧的人, 功德不可衡量。
The merit gained by such a person who pays homage to those who have been freed from moral defilements and have nothing to fear, cannot be measured by anyone, as this much or that much.
* 故事集 Story
尊敬值得尊敬的人 14-195 & 196
佛陀有一次和众多信徒前往巴拉纳西，而在路上遇见一座供奉精灵的神舍，离神舍不远的地方有位婆罗门正在耕种。佛陀瞥见婆罗门时，请他前来相见。婆罗门来的时候，向神舍礼敬，而没有向佛陀礼敬。佛陀说：「婆罗门，你礼敬神舍是对的。」
佛陀的话使婆罗门心情愉快，佛陀眼见婆罗门处于有利的身心状况之下，就运用神通，在空中示现咖沙巴佛的金色浮图塔。佛陀更向婆罗门和信众解释有四种人值得建立浮图塔：佛、独觉佛、圣者弟子和转轮圣王。佛陀也指出有三种塔：
(1) 装遗骸的骨塔、
(2) 供奉肖像或模仿肖像的肖像塔、
(3) 供奉袈裟、钵等遗物的遗物塔。菩提树属于遗物塔。
佛陀强调要礼敬值得礼敬的人，佛陀说法后，这婆罗门就证得初果。咖沙巴佛的浮图塔一连七天在天空中示现，人潮不断前来礼敬，第七天结束后，浮图塔消失了，而为一座石头浮图塔取代。
The Story of the Golden Stupa of Kassapa Buddha 14-195 & 196
On one occasion, while the Buddha and his followers were on a journey to Baranasi they came to a field where there was a spirit-shrine. Not far from the shrine, a brahmin was ploughing the field; seeing the brahmin the Buddha sent for him. When he arrived, the brahmin made obeisance to the shrine but not to the Buddha. To him the Buddha said, "Brahmin, by paying respect to the shrine you are doing a meritorious deed." That made the brahmin happy. After thus putting him in a favourable frame of mind, the Buddha, by his supernormal power, brought forth the golden stupa of Kassapa Buddha and let it remain visible in the sky. The Buddha then explained to the brahmin and the other bhikkhus that there were four classes of persons worthy of a stupa. They are: the Buddhas (Tathagatas) who are homage-worthy and perfectly self-enlightened, the Paccekabuddhas, the Ariya disciples, and the Universal Monarchs. He also told them about the three types of stupas erected in honour of these four classes of persons. The stupas where corporeal relics are enshrined are known as Sariradhatu cetiya; the stupas and figures made in the likeness of the above four personages are known as Uddissa cetiya; and the stupas where personal effects like robes, bowls, etc. of those revered personages are enshrined are known as Paribhoga cetiya. The Bodhi tree is also included in the Paribhoga cetiya. The Buddha then stressed the importance of paying homage to those who are worthy of veneration.
Then the Buddha spoke the above verse, at the end of the discourse the brahmin attained Sotapatti Fruition. The stupa of Kassapa Buddha remained visible for seven more days, and people kept on coming to the stupa to pay homage and obeisance. At the end of seven days, as willed by the Buddha, the stupa disappeared, and in the place of the shrine erected to the spirits, there appeared miraculously, a big stone stupa.
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