(偈157)
若人知自爱，应善自守护，
夜间三时中，智者常觉醒。
(注: 三时-指人生的青年，中年和老年三阶段。)
(注: 三时-指人生的青年，中年和老年三阶段。)
If one holds oneself dear, one should protect oneself well. At least in one of the three ages of life a wise man should be vigilant.
# 含义 Meaning
人若知道自爱, 就应该妥善保护自己, 在人生的三个阶段里, 智者时时醒觉。
If one knows that one is dear to oneself, one should protect oneself well. During any of the three watches (of life) the wise man should be on guard (against evil).
* 故事集 Story
没有子息的王子 12-157
菩提罗迦王子兴建了一座非常壮观的王宫。落成典礼时，他邀请佛陀前来赐福，并接受他的供养。为了这特殊的节庆，他事先用檀香使王宫满室生香。由于没有子息，他就在餐厅的地板上铺设长的地毯，并私下祈愿，如果他们夫妻终究有儿子的命，就请佛陀踏上地毯。当佛陀抵达时，王子恭敬地请佛陀进入大厅，但佛陀却驻足不前，只是望了阿难达一眼，阿难达明白佛陀的意思，就请王子把地毯收起来。等到王子叫人移走地毯后，佛陀才进入宫中，王子接着供养佛陀。饭后，王子请教佛陀，何以要求撤走地毯。佛陀反过来问王子是否曾暗中许愿：如果命中注定有儿子的命，那么佛陀就会踏上地毯？王子如实回答：有！佛陀告诉王子，他们夫妇今生不会有儿子，是因为他们前世所造恶业的影响，佛陀进一步说明他们前世的作为。
在过去某一世时，王子夫妇是一次船难的唯一生还者。他们被冲上一座荒芜的岛屿，只能吃鸟和鸟蛋为生，却丝毫没有后悔之心。他们只关心自己的生命，所以不仅自私地摧残无辜鸟类的生命，连它们的幼鸟也不放过。因为这些恶业，他们今生不可能有子息。如果当时有少许的悔意，他们今生就会有子孙了。
The Story of Bodhirajakumara 12-157
Once, Prince Bodhi built a magnificent palace for himself. When the palace was finished he invited the Buddha for alms-food. For this special occasion, he had the building decorated and perfumed with four kinds of scents and incense. Also, a long length of cloth was spread on the floor, starting from the threshold to the interior of the room. Then, because he had no children, the prince made a solemn asseveration that if he were to have any children the Buddha should step on the cloth. When the Buddha came, Prince Bodhi respectfully requested the Buddha three times to enter the room. But the Buddha, instead of moving, only looked at Ananda. Ananda understood him and so asked Prince Bodhi to remove the cloth from the door-step. Then only, the Buddha entered the palace. The prince then offered delicious and choice food to the Buddha. After the meal, the prince asked the Buddha why he did not step on the cloth. The Buddha in turn asked the prince whether he had not spread the cloth making a solemn asseveration that if he were to be blessed with a child, the Buddha would step on it; and the prince replied in the affirmative. To him, the Buddha said that he and his wife were not going to have any children because of their past evil deeds. The Buddha then related their past story.
In one of their past existences, the prince and his wife were the sole survivors of a shipwreck. They were stranded on a deserted island, and there they lived by eating birds' eggs, fledglings and birds, without any feeling of remorse at any time. For that evil deed, they would not be blessed with any children. If they had felt even a slight remorse for their deed at any stage of their lives, they could have a child or two in this existence. Then turning to the prince, the Buddha said, "One who loves himself should guard himself in all stages of life, or at least, during one stage in his life."
Then the Buddha spoke the above verse, at the end of the discourse, Bodhirajakumara attained Sotapatti Fruition.
(偈158)
智者先立己，而后教他人，
智者行如是，方不染诸垢。
Let one first establish oneself in what is proper, and then instruct others. Such a wise man will not be defiled.
# 含义 Meaning
智者自己先奉行正法, 然后才教导他人, 如此, 才能免于犯错。
One should first establish oneself in what is proper; then only one should teach others. A wise man should not incur reproach.
* 故事集 Story
贪婪的比库 12-158
优波难陀尊者是雄辩滔滔的弘法法师。他总是告诫别人不可贪婪，欲望要少，同时，他经常说知足、节俭和苦行的功德。但他自己言行不一，信徒供养的袈裟和其它的必需品，他都照单全收。
有一次，他在结夏安居之前到某一村落精舍去。精舍里的一些比库对他的辩才无碍印象深刻，就邀请他在该精舍结夏安居。他问他们结夏安居期间，他们每人约可得到几件袈裟的供养。他们说只有一件，他就不想在此结夏安居，但却留下他的拖鞋。然后他到另一座精舍去，当他问清楚每位比库约可得到两件袈裟的供养时，他也不想在那里安居，但也留下他的木杖。然后他又到另外一座精舍去，这里的比库约可以得到三件袈裟的供养，他在离开这精舍前留下他的水壶。最后他来到一座精舍，由于这里的比库约可以得到四件袈裟的供养，他就决定留下来。
结夏安居结束后，他到留下东西的所有精舍去拿供养的袈裟，好像他到每座精舍去结夏安居一样。收齐之后，他就回原来的精舍去，路上，他遇见两位年轻比库为了两件袈裟和一块天鹅绒地毯的分配问题争论不休，双方无法达成和解，就请优波难陀仲裁。他把两件袈裟平均分给两人，而拿走天鹅绒地毯做为他仲裁的代价。
这两位年轻比库对他的仲裁不满意，但又无能为力。失望、沮丧之余，他们向佛陀叙说事情的始末，佛陀告诉他们：「要教导别人，应该先教导自己，并且亲身力行。」
The Story of Thera Upananda Sakyaputta 12-158
Upananda was a very eloquent preacher. He used to preach to others not to be greedy and to have only a few wants and would talk eloquently on the merits of contentment and frugality (appicchata) and austere practices (dhutangas). However, he did not practise what he taught and took for himself all the robes and other requisites that were given up by others.
On one occasion, Upananda went to a village monastery just before the vassa. Some young bhikkhus, being impressed by his eloquence, asked him to spend the vassa in their monastery. He asked them how many robes each bhikkhu usually received as donation for the vassa in their monastery and they told him that they usually received one robe each. So he did not stop there, but he left his slippers in that monastery. At the next monastery, he learned that the bhikkhus usually received two robes each for the vassa; there he left his staff. At the next monastery, the bhikkhus received three robes each as donation for the vassa; there he left his water bottle. Finally, at the monastery where each bhikkhu received four robes, he decided to spend the vassa.
At the end of the vassa, he claimed his share of robes from the other monasteries where he had left his personal effects. Then he collected all his things in a cart and came back to his old monastery. On his way, he met two young bhikkhus who were having a dispute over the share of two robes and a valuable velvet blanket which they had between them. Since they could not come to an amicable settlement, they asked Upananda to arbitrate. Upananda gave one robe each to them and took the valuable velvet blanket for having acted as an arbitrator.
The two young bhikkhus were not satisfied with the decision but they could do nothing about it. With a feeling of dissatisfaction and dejection, they went to the Buddha and reported the matter. To then the Buddha said, "One who teaches others should first teach himself and act as he has taught."
Then the Buddha spoke the above verse, at the end of the discourse the two young bhikkhus attained Sotapatti Fruition.
(偈159)
若欲教他人，己行应如是，
自御能御人，御己最艰难。
As he instructs others so should he act. Fully self-controlled, he could control (others); for oneself is difficult to control.
# 含义 Meaning
人应该言行合一, 克己的人才能调伏别人, 事实上, 克己甚难。
One should act as one teaches others; only with oneself thoroughly tamed should one tame others. To tame oneself is, indeed, difficult.
* 故事集 Story
不奉行佛法的弘法比库 12-159
帕达卡提舍尊者从佛陀得到禅修的题目后，与一大群比库到一处森林去禅修。他忠告这些比库在禅修时要正念现前，同时要精进努力。忠告之后，他自己却躺下来睡觉。这些年轻的比库遵照他的指示，精进禅坐。
初夜时，他们精进禅坐。当他们准备休息时，尊者却起床，要他们继续禅坐。中夜与后夜时分也是如此－－每当他们要休息时，尊者就要他们继续禅修。所以他们的心念无法安宁下来，也无法收摄心念、精进禅修，甚至无法复诵经文。
有一天，他们决定调查尊者自己是否如他所说的那么精进。当他们发现尊者只知告诫别人，而自己大部份的时间都在睡觉时，他们如此议论着：「我们的老师只知道训诲我们，自己却无所事事，白白浪费时光！」这些比库由于缺乏足够的休息，所以都很疲倦，禅修上都没有进步。
结夏安居结束后，他们回揭达林给孤独园向佛陀报告所发生的事情，佛陀告诉他们：「比库们！若要教导别人，应该先教导自己，并且言行能如法。」
The Story of Thera Padhanikatissa 12-159
Thera Padhanikatissa, after taking a subject of meditation from the Buddha, left for the forest with five hundred other bhikkhus. There, he told the bhikkhus to be ever mindful and diligent in their meditation practice. After thus exhorting others he himself would lie down and go to sleep. The young bhikkhus did as they were told. They practised meditation during the first watch of the night and when they were about to go to bed, Padhanikatissa would get up and tell them to go back to their practice. When they returned after meditation practice during the second and third watches also he would say the same thing to them.
As he was always acting in this way, the young bhikkhus never had peace of mind, and so they could not concentrate on meditation practice or even on recitation of the texts. One day, they decided to investigate if their teacher was truly zealous and vigilant as he posed himself to be. When they found out that their teacher Padhanikatissa only exhorted others but was himself sleeping most of the time, they remarked, "We are ruined, our teacher knows only how to scold us, but he himself is just wasting time, doing nothing." By this time, as the bhikkhus were not getting enough rest, they were tired and worn out. As a result, none of the bhikkhu made any progress in their meditation practice.
At the end of the vassa, they returned to the Jetavana monastery and reported the matter to the Buddha. To them the Buddha said, "Bhikkhus! One who wants to teach others should first teach himself and conduct himself properly."
Then the Buddha spoke the above verse, at the end of the discourse those five hundred bhikkhus attained arahatship.
(偈160)
以自为依怙，何有他依怙?
自己善调御，得难获依怙。
Oneself is one’s own refuge, what other refuge could there be? With oneself well controlled one obtains a refuge hard to gain.
# 含义 Meaning
人是自己的皈依, 别人不是真正的皈依; 妥善调御自己的人, 证得难能可贵的自皈依。
One indeed is one's own refuge; how can others be a refuge to one? With oneself thoroughly tamed, one can attain a refuge (i.e., Arahatta Phala), which is so difficult to attain.
* 故事集 Story
比库尼的儿子 12-160
从前，有位年轻的少妇征得丈夫的同意后，出家为比库尼。她加入的比库尼僧团的导师是迭瓦达答（提婆达多）。她出家时，不知道自己已经身怀六甲，后来，胎怀孕的情形愈来愈明显，其他比库尼就带她去见迭瓦达答。迭瓦达答要她离开比库尼僧团，还俗回家。她告诉其他比库尼：「我当初出家时，并不想在迭瓦达答座下，我来这里是个错误，请送我到佛陀停留的揭达林给孤独园。」她终于如愿以偿地到达给孤独园。佛陀知道她出家前就已经有孕在身，因此是无辜的（没有犯戒律），但佛陀不想亲自处理这件事情，就派人去请高沙喇国的巴谢那地王，给孤独长者和维沙卡前来，他们都是著名的佛陀信徒。然后佛陀要戒律第一的伍巴离尊者公开处理这件事情。
维沙卡检查过该比库尼后，向伍巴离尊者说，这位比库尼在出家前已经有喜了。伍巴离尊者因此向大众宣布这比库尼没有犯戒律。后来，这比库尼生下一位男孩，巴谢那地王认养了这男孩，并且取名童真咖沙巴。小男孩长大到七岁时，知道她母亲是一位比库尼后，他也成为沙马内拉。成年后，他更加入僧团，成为比库。有一天，佛陀给他一个观想的题目，他就到森林里去禅修。他热烈、努力地精进禅修，所以在很短的时间证得阿罗汉果。但他继续在森林中住了十二年。
这十二年中，他的母亲都没有见过他，因此非常想念他。有一天，当她看见他时，就追上他，并且哭叫他的名字。这时候，童真咖沙巴比库见母亲如此，心中想到，自己若轻言软语、愉快的回答她，她一定会继续执着于他。为了促进她的修行，他故意冷漠地回答她：「妳身为尼僧团的一份子，怎么连对儿子的情爱都无法割舍掉呢？」比库尼以为她儿子不知感激她，就问他说这话的意思。他把刚才说过的话重复一次。听完儿子的话后，这比库尼心中一片感触：「啊！十二年来，我为了这儿子暗自流泪，他却如此苛刻地对我说话。我对他的一片情爱有什么意思呢？」这么一想之后，她明白在情绪上执着于儿子实在毫无意义，因此彻底去除这份执着。当天，她就证得阿罗汉果。`
精舍里的一些比库告诉佛陀：「世尊！你是他们的皈依。童真咖沙巴比库的母亲如果听从迭瓦达答的话，还俗回家去，他们两人就不可能证阿罗汉果。迭瓦达答对她的判断绝对错误。」
佛陀回答他们：「比库们！要往生天上，或证阿罗汉果，不可依靠他人，必须自己精进去求。」
The Story of the Mother of Kumarakassapa 12-160
Once, a young married woman asked permission from her husband to become a bhikkhuni. Through ignorance, she went to join some bhikkhunis who were the pupils of Devadatta. This young woman was pregnant before she became a bhikkhuni, but she was not aware of the fact at that time. But in due course, the pregnancy became obvious and the other bhikkhunis took her to their teacher Devadatta. Devadatta ordered her to go back to the household life. She then said to the other bhikkhunis, "I have not intended to become a bhikkhuni under your teacher Devadatta; I have come here by mistake. Please take me to the Jetavana monastery, take me to the Buddha." Thus she came to the Buddha. The Buddha knew that she was pregnant before she became a bhikkhuni and was therefore innocent; but he was not going to handle the case. The Buddha sent for King Pasenadi of Kosala, Anathapindika, the famous rich man, and Visakha, the famous donor of the Pubbarama monastery, and many other persons. He then told Thera Upali to settle the case in public.
Visakha took the young girl behind a curtain; she examined her and reported to Thera Upali that the girl was already pregnant when she became a bhikkhuni. Thera Upali then declared to the audience that the girl was quite innocent and therefore had not soiled her morality (sila). In due course, a son was born to her. The boy was adopted by King Pasenadi and was named Kumarakassapa. When the boy was seven years old, on learning that his mother was a bhikkhuni, he also became a samanera under the tutelage of the Buddha. When he came of age he was admitted to the Order; as a bhikkhu, he took a subject of meditation from the Buddha and went to the forest. There, he practised meditation ardently and diligently and within a short time attained arahatship. However, he continued to live in the forest for twelve more years.
Thus his mother had not seen him for twelve years and she longed to see her son very much. One day, seeing him, the mother bhikkhuni ran after her son weeping and calling out his name. Seeing his mother, Kumarakassapa thought that if he were to speak pleasantly to his mother she would still be attached to him and her future would be ruined. So for the sake of her future (realization of Nibbana) he was deliberately stern and spoke harshly to her: "How is it, that you, a member of the Order, could not even cut off this affection for a son?" The mother thought that her son was very cruel to her, and she asked him what he meant. Kumarakassapa repeated what he had said before. On hearing his answer, the mother of Kumarakassapa reflected: "O yes, for twelve years I have shed tears for this son of mine. Yet, he has spoken harshly to me. What is the use of my affection for him?" Then, the futility of her attachment to her son dawned upon her, and then and there, she decided to cut off her attachment to her son. By cutting off her attachment entirely, the mother of Kumarakassapa attained arahatship on the same day.
One day, at the congregation of bhikkhus, some bhikkhus said to the Buddha, "Venerable Sir! If the mother of Kumarakassapa had listened to Devadatta, she as well as her son would not have become arahats. Surely, Devadatta had tried to do them a great wrong; but you, Venerable Sir, are a refuge to them!" To them the Buddha said, "Bhikkhus! In trying to reach the deva world, or in trying to attain arahatship, you cannot depend on others, you must work hard on your own."
(偈161)
恶业由己作，己生己因起，
恶业毁愚者，如金刚毁宝。
By oneself is evil done; it is self-born, it is self-caused. Evil grinds the unwise as a diamond grinds a hard gem.
# 含义 Meaning
恶业实在是自己做的, 从自己的心中生起; 恶业摧毁愚痴的人, 一如金刚磨损普通的珠宝。
The evil done by oneself, arising in oneself, and caused by oneself, destroys the foolish one, just as a diamond grinds the rock from which it is formed.
* 故事集 Story
死得不是时候的信徒 12-161
在一个神圣的日子里，摩诃迦罗到揭达林给孤独园去参加斋戒，并且整夜听闻佛法。当天夜晚，几位小偷闯入某户人家，那一家人醒来后，急忙追赶四处逃窜的小偷。有些小偷往精舍方向跑去，这时候，天快要亮了，摩诃迦罗也正要到精舍附近的池塘去洗脸。这些小偷于是把偷来的东西丢在摩诃迦罗面前，然后逃之夭夭。被偷的人家这时候正好追上来，而看见摩诃迦罗和赃物，他们误认他也是小偷，便不分青红皂白地抓住他痛打一番，摩诃迦罗当场不幸被打死。天亮时，到池塘来取水的比库们发现他的尸体。
这些比库就回精舍向佛陀报告：「世尊！整夜在精舍听闻佛法的在家信徒摩诃迦罗死于非命。」佛陀回答他们：「比库们！如果你们从他今生所作的善行来判断的话，那么他确实死于非命。但事实上，他是在偿还过去某一世的恶业而已。那时候，他爱上一位有夫之妇，而把妇人的丈夫打死。因此，恶有恶报，甚至使人堕落地狱。」
The Story of Mahakala Upasaka 12-161
On a certain sabbath day, Mahakala, a lay disciple, went to the Jetavana monastery. On that day, he kept the sabbath by observing the eight moral precepts (Uposatha sila) and listened to the discourses on the Dhamma throughout the night. It so happened that on that same night, some thieves broke into a house; and the owners on waking up went after the thieves. The thieves ran away in all directions. Some ran in the direction of the monastery. It was then nearing dawn, and Mahakala was washing his face at the pond close to the monastery. The thieves dropped their stolen property in front of Mahakala and ran on. When the owners arrived, they saw Mahakala with the stolen property. Taking him for one of the thieves they shouted at him, threatened him and beat him hard. Mahakala died on the spot. Early in the morning, when some young bhikkhus and samaneras from the monastery came to the pond to fetch water, they saw the dead body and recognize it.
On their return to the monastery, they reported what they had seen and said to the Buddha, "Venerable Sir! The lay disciple who was at this monastery listening to the religious discourses all through the night has met with a death which he does not deserve." To them the Buddha replied, "Bhikkhus! If you judge from the good deeds he has done in this existence, he has indeed met with a death he does not deserve. But the fact is that he has only paid for the evil he had done in a past existence. In one of his previous existences, when he was a courtier in the palace of the king, he fell in love with another man's wife and had beaten her husband to death. Thus, evil deeds surely get one into trouble; they even lead one to the four apayas."
(偈162)
破戒如蔓藤，缠死娑罗树，
招受诸苦果，如怨敌所愿。
(注: 蔓蘿是藤属植物。娑罗树若为此草所缠，便会枯死。)
He who is exceedingly corrupt, like a māluvā creeper strangling a sal tree, does to himself just what an enemy would wish.
# 含义 Meaning
破戒如同蔓蘿草, 纠纷娑罗树枯死; 破戒的人摧毁自己, 徒然让敌人快意。
As the creeper (maluva) strangle the sal tree, so also, a really immoral person (overwhelmed by Craving) does to himself just what his enemy wishes him to do.
* 故事集 Story
迭瓦达答的故事 12-162
有一天，一群比库聚在一起讨论问题时，佛陀进来了。佛陀询问他们讨论的话题。他们说：“世尊！迭瓦达答实在是缺乏德行又很贪婪的人。他利用不正当的手段来获取阿阇世王的信任，而博取名声。他更误导阿阇世王，使其相信若杀害父亲，就可以成为强而有力的统治者，阿阇世王因此迫害父亲至死。迭瓦达答还三次想杀害你。他真的是一个非常邪恶，又深具野心的人。”
听完比库的看法后，佛陀说：“比库们！一如蔓蘿草扭曲它所攀附的树，那些没有德行的人内心充满邪恶的欲望，也要为自己的恶行而受到报应。”
The Story of Devadatta 12-162
One day, some bhikkhus were talking amongst themselves when the Buddha came in and asked the subject of their talk. They answered that they were talking about Devadatta and then continued as follows:
"Venerable Sir! Devadatta is, indeed, a man without morality; he is also very avaricious. He has tried to gain fame and fortune by getting the confidence of Ajatasattu by unfair means. He has also tried to convince Ajatasattu that by getting rid of his father, he (Ajatasattu) would immediately become a powerful king. Having been thus misled by Devadatta, Ajatasattu killed his father, the noble king, Bimbisara. Devadatta has even attempted three times to kill you, our most Venerable Teacher. Devadatta is, indeed, very wicked and incorrigible!"
After listening to the bhikkhus, the Buddha told them that Devadatta has tried to kill him not only now but also in his previous existences. The Buddha then narrated the story of a deer-stalker.
"Once, while King Brahmadatta was reigning in Baranasi, the future Buddha was born as a deer, and Devadatta was then a deer-stalker. One day, the deer-stalker saw the footprints of a deer under a tree. So, he put up a bamboo platform in the tree and waited with the spear ready for the deer. The deer came but he came very cautiously. The deer-stalker saw him hesitating, and threw some fruits of the tree to coax him. But that put the deer on guard; he looked more carefully and saw the deer-stalker in the tree. He pretended not to see the deer stalker and turned away slowly. From some distance, he addressed the tree thus:
'O tree! You always drop your fruits vertically, but today you have broken the law of nature and have dropped your fruits slantingly. Since you have violated the nature law of trees, I am now leaving you for another tree.'
"Seeing the deer turning away, the dear-stalker dropped his spear to the ground and said, 'Yes, you can now move on; for today, I have been wrong in my calculations.' The deer who was the Buddha-to-be replied, 'O hunter! You have truly miscalculated today, but your evil kamma will not take any mistake; it will certainly follow you.' Thus, Devadatta had attempted to kill me not only now but also in the past, yet he had never succeeded." 'Then the Buddha continued, 'Bhikkhus! Just as a creeper strangles the tree to which it clings, so also, those without morality, being overwhelmed by lust, are finally thrown into niraya."
Then the Buddha spoke the above verse, at the end of the discourse, many people attained Sotapatti Fruition.
(偈163)
不善害己事，实乃极易行，
善与利己事，实乃极难行。
Easy to do are things that are harmful to oneself, but to do what is beneficial and good is very difficult.
# 含义 Meaning
有害身心的恶业容易造作, 有利身心的善业则非常难奉行。
It is easy to do things that are bad and unbeneficial to oneself, but it is, indeed, most difficult to do things that are beneficial and good.
* 故事集 Story
僧团不和的故事 12-163
有一天，迭瓦达答（提婆达多）打断佛陀在竹林精舍说法，并且建议，由于佛陀日渐衰老，所以僧团领导的责任应该移交给他。佛陀拒绝他的建议，让他感到非常羞辱。从此以后，他内心异常痛苦，也企图杀害佛陀，但都失败了。后来，他改采其它手段：建议所有的比库，在一生之中都要遵守以下五条戒律：
1. 比库必须住在森林里。
2. 比库只能依供养为生。
3. 比库只能穿利用垃圾堆中找到的破布所做成的袈裟。
4. 比库只能在树下休憩。
5. 比库不可吃肉或鱼。
佛陀并不反对这些戒律，也不限制比库遵守这些戒律，但出于其它的考虑(注)，佛陀并不愿意制定为僧团戒律。迭瓦达答（提婆达多）声称这五条戒律比既有的戒律好太多了，有些新出家的比库也附和他的说法。有一天，在佛陀的询问之下，迭瓦达答（提婆达多）承认他所以提议增设五条戒律是要分裂僧团。佛陀于是忠告他，这是非常严重的恶行，但迭瓦达答（提婆达多）不听佛陀的劝告。后来，迭瓦达答（提婆达多）告知阿难达，从此以后，他要从事与佛陀领导的僧团全无关连的宗教活动。阿难达把这消息向佛陀报告，佛陀说：「迭瓦达答（提婆达多）如此分裂僧团，是非常严重的恶行，他将来会为这邪恶的企图受苦难。」佛陀更进一步的说：「有德行的人很容易行善，却难于造作恶行。邪恶的人，却容易造作恶行，而难于行善。事实上，毫无益处的事容易做，善行、有益的事却很难发心去做。」
迭瓦达答（提婆达多）终于率领一群比库到象顶山。后来，舍利弗尊者和马哈摩嘎喇那尊者前去劝诫跟随他前去的比库，其中很多比库也知过悔改，回来依止佛陀。
备注：佛陀的考虑包括：
1. 戒律应该是自动奉行，而不是因为条文的严格要求。
2. 严格条文可能轻易被用来压抑个人自由。
3. 已制定的条文可能因为时空环境的改变，而变得不适当。
以现代观点来看，我们可以推崇佛陀不接受迭瓦达答（提婆达多）建议的智慧。
The Story of Schism in the Order 12-163
On one occasion, while the Buddha was giving a discourse in the Veluvana monastery, Devadatta came to him and suggested that since the Buddha was getting old, the duties of the Order should be entrusted to him (Devadatta); but the Buddha rejected his proposal and also rebuked him and called him a "spittle swallowor" (Khelasika). From that time, Devadatta felt very bitter towards the Buddha. He even tried to kill the Buddha three times, but all his attempts failed. Later, Devadatta tried another tactic. This time, he came to the Buddha and proposed five rules of discipline for the bhikkhus to observe throughout their lives. He proposed:
(i) that the bhikkhus should live in the forest;
(ii) that they should live only on food received on alms-rounds;
(iii) that they should wear robes made only from pieces of cloth collected from rubbish heaps;
(iv) that they should reside under trees; and
(v) that they should not take fish or meat.
The Buddha did not have any objections to these rules and made no objections to those who were willing to observe them, but for various valid considerations, he was not prepared to impose these rules of discipline on the bhikkhus in general.
Devadatta claimed that the rules proposed by him were much better than the existing rules of discipline, and some new bhikkhus agreed with him. One day, the Buddha asked Devadatta if it was true that he was trying to create a schism in the Order, and he admitted that it was so. The Buddha warned him that it was a very serious offence, but Devadatta paid no heed to his warning. After this, as he met Thera Ananda on his alms-round in Rajagaha, Devadatta said to Thera Ananda, "Ananda, from today I will observe the sabbath (Uposatha), and perform the duties of the Order separately, independent of the Buddha and his Order of bhikkhus." On his return from the alms-round, Thera Ananda reported to the Buddha what Devadatta had said.
On hearing this, the Buddha reflected, "Devadatta is committing a very serious offence; it will send him to Avici Niraya. For a virtuous person, it is easy to do good deeds and difficult to do evil; but for an evil one, it is easy to do evil and difficult to do good deeds. Indeed, in life it is easy to do something which is not beneficial, but it is very difficult to do something which is good and beneficial."
Then, on the Uposatha day, Devadatta, followed by five hundred Vajjian bhikkhus, broke off from the Order, and went to Gayasisa. However, when the two Chief Disciples, Sariputta and Moggallana, went to see the bhikkhus who had followed Devadatta and talked to them they realized their mistakes and most of them returned with the two Chief Disciples to the Buddha.
(偈164)
愚人谤圣法，讥毁阿罗汉，
邪见谤教故，将自取毁灭，
如彼芦苇竹，结果后覆亡。
(注: 芦苇一类的植物，结实则亡。)
The stupid man, who, on account of false views, scorns the teaching of the Arahants, the Noble Ones, and the Righteous, ripens like the fruit of the kāshta reed, only for his own destruction.
# 含义 Meaning
愚痴的人因为邪见, 而轻蔑阿罗汉、圣者和正直者的教诲; 他们如同芦苇, 因为造作恶业而招致灭亡。
The foolish man who, on account of his wrong views, scorns the teaching of homage-worthy Noble Ones (Ariyas) who live according to the Dhamma is like the bamboo which bears fruit for its own destruction.
* 故事集 Story
嫉妒的比库 12-164
从前，沙瓦提城中有一位老妇人，像照顾自己儿子般地照顾卡拉比库。有一天，她听邻居提及佛陀的德行之后，希望前往揭达林给孤独园去听佛陀说法，于是就向卡拉比库提出她的愿望，但卡拉比库前后三次都打消她的念头。有一天，老妇人不理睬卡拉比库的反对，直接前往揭达林给孤独园。当卡拉比库发现老妇人已经前往精舍时，内心自私地想着：「如果她确实听闻佛陀讲经说法，就不会再照顾我了。」所以他也赶忙到揭达林给孤独园去。当他抵达时，发现老妇人正在听佛陀说法。他于是恭敬地靠近佛陀，并且告诉佛陀：「世尊！这位老妇人非常愚笨，请您只教她有关布施和持戒的佛法。」
佛陀知道卡拉比库怀有恶意，而且有一己之私的用意，就告诫他：「你的愚痴和邪见污辱了佛法。你不过是自取其辱罢了。」
The Story of Thera Kala 12-164
Once in Savatthi, an elderly woman was looking after a Thera named Kala, like her own son. One day hearing from her neighbours about the virtues of the Buddha, she wished very much to go to the Jetavana monastery and listen to the discourses given by the Buddha. So she told Thera Kala about her wishes; but the thera advised her against it. Three times she spoke to him about her wishes but he always dissuaded her. But one day, in spite of his dissuasion, the lady decided to go. After asking her daughter to look to the needs of Thera Kala she left the house. When Thera Kala came on his usual round of alms-food, he learned that the lady of the house had left for the Jetavana monastery. Then he reflected, "It is quite possible that the lady of this house is losing her faith in me." So, he made haste and quickly followed her to the monastery. There, he found her listening to the discourse being given by the Buddha. He approached the Buddha respectfully, and said, "Venerable Sir! This woman is very dull; she will not be able to understand the sublime Dhamma; please teach her only about charity (dana) and morality (sila)."
The Buddha knew very well that Thera Kala was talking out of spite and with an ulterior motive. So he said to Thera Kala, "Bhikkhu! Because you are foolish and because of your wrong view, you scorn my Teaching. You yourself are your own ruin; in fact, you are only trying to destroy yourself."
Then the Buddha spoke the above verse, at the end of the discourse the elderly lady attained Sotapatti Fruition.
(偈165)
恶业由己作，污垢由己染。
恶业己不作，污垢己不染。
清净由自己，何能由他净？
By oneself is evil done; by oneself is one defiled. By oneself is evil left undone; by oneself is one purified. Purity and impurity depend on oneself. No one purifies another.
# 含义 Meaning
恶业及污染都是自己造作的，不作恶业及清净行也是自己造作的，清不清净全在自己，别人无能为力。。
By oneself indeed is evil done and by oneself is one defiled; by oneself is evil not done and by oneself is one purified. Purity and impurity depend entirely on oneself; no one can purify another.
* 故事集 Story
受妓女保护的信徒 12-165
有一天，信徒小迦拉到揭达林给孤独园去守斋戒，并且彻夜听闻佛法。第二天清早，他回家的时候，正好有一群愤怒的人正在追捕偷走他们财物的小偷。这群小偷匆忙之际，把偷来的财物丢在迎面而来的小迦拉脚下。这时候追上来的人群，看见他脚下的赃物时，怒火中烧，不明究理地误以为他也是小偷，就抓住他加以殴打。幸运的是，有几位正要前往附往河流取水的妓女阻止他们，说他们认识小迦拉，并且说他不是小偷。这群人才放过小迦拉。
佛陀知道这件事后，告诉小迦拉：「他们放过你，不只因为那些妓女说你不是小偷，也因为你真的没偷窃，是无辜的。」
The Story of Culakala Upasaka 12-165
Culakala, a lay disciple, observed the Uposatha precepts on a certain sabbath day and spent the night at the Jetavana monastery, listening to religious discourses all through the night. Early in the morning, as he was washing his face at the pond near the monastery, some thieves dropped a bundle near him. The owners seeing him with the stolen property took him for a thief and beat him hard. Fortunately some slave girls who had come to fetch water testified that they knew him and that he was not the thief. So Culakala was let off.
When the Buddha was told about it, he said to Culakala, "You have been let off not only because the slave girls said that you were not the thief but also because you did not steal and was therefore innocent. Those who do evil go to niraya, but those who do good are reborn in the deva worlds or else realize Nibbana."
Then the Buddha spoke the above verse, at the end of the discourse Culakala the lay disciple attained Sotapatti Fruition.
(偈166)
行利他大事，勿疏忽自利，
善观于己利，不忘失所求。
(注: 自利-生死解脱事; 所求-道、果与涅槃)
For the sake of others’ welfare, however great, let one not neglect one’s own welfare. Clearly perceiving one’s own welfare, let one be intent on one’s own goal
# 含义 Meaning
不管利益他人的事多重大, 也不可疏忽自己究竟目的(涅槃), 更要下定决心完成。
For the sake of another's benefit, however great it may be, do not neglect one's own (moral) benefit. Clearly perceiving one's own benefit one should make every effort to attain it.
* 故事集 Story
精进的比库 12-166
佛陀般涅槃前四个月就公开宣告自己入灭的日期。众多尚未证得阿罗汉果的比库听见佛陀这么说以后，非常伤心，不知道该怎么办。从那天开始，他们就紧紧追随在佛陀身边。阿塔达塔比库却不去见佛陀，反而下定决心，要在佛陀入灭前证得阿罗汉果，他就努力精进禅修。其他比库不明白他的心意，却带他去见佛陀：「世尊！阿塔达塔比库不像我们那么敬爱、尊重您，他以自我为中心，自行其是。」阿塔达塔恭敬的解释，他对佛陀最崇高的顶礼就是在佛陀入灭前证得阿罗汉果。
佛陀听完之后，加以赞叹，并且告诉其他比库：「敬爱、尊重我的人应该像阿塔达塔一样的作为。你们来见我，并不表示对我的敬意，只有信受奉行我教诲的法才是真正尊崇我。」
The Story of Thera Attadattha 12-166
When the Buddha declared that he would realize parinibbana in four months' time, many puthujjana bhikkhus* were apprehensive and did not know what to do; so they kept close to the Buddha. Attadattha, however, did not go to the Buddha and, having resolved to attain arahatship during the lifetime of the Buddha, was striving hard in the meditation practice. Other bhikkhus, not understanding him, took him to the Buddha and said, "Venerable Sir, this bhikkhu does not seem to love and revere you as we do; he only keeps to himself." The thera then explained to them that he was striving hard to attain arahatship before the Buddha realized parinibbana and that was the only reason why he had not come to the Buddha.
The Buddha then said to the bhikkhus, "Bhikkhus, those who love and revere me should act like Attadattha. You are not paying me homage by just offering flowers, perfumes and incense and by coming to see me; you pay me homage only by practising the Dhamma I have taught you, i.e., the Lokuttara Dhamma."
Then the Buddha spoke the above verse, at the end of the discourse Thera Attadattha attained arahatship.
