(偈256)
鲁莽判事理，非为法住者。
智者应辨究，是非之道理。
He is not thereby just because he hastily arbitrates cases. The wise man should investigate both right and wrong.
# 含义 Meaning
卤莽处事的人不公正, 智者应该辨别是非邪正之后, 才下判断。
He is not just if he decides a case arbitrarily; the wise man should decide after considering both what is right and what is wrong。
(偈257)
善导不鲁莽，公正不妄假，
智者护正法，是名法住者。
The intelligent person who leads others not falsely, but lawfully and impartially, who is a guardian of the law, is called one who abides by the law.
# 含义 Meaning
有智慧的人不卤莽从事, 反而依法断事, 护持正法, 所以又是守法者。
The wise man who decides not arbitrarily but in accordance with the law is one who safeguards the law; he is to be called 'one who abides by the law (dhammattho).'
* 故事集 Story
收受贿赂的法官 19-256 & 257
有一天，几位比库在沙瓦提城化缘后，正要返回揭达林给孤独园。路上，天下大雨，他们就在法庭的大厅避雨，却看见几位法官当场收取贿赂之后，任意裁决案子。回到精舍后，他们向佛陀报告这件事。佛陀说：「比库们！法官如果在断案时受到金钱的影响，就不是遵守法律的公正法官。但如果能聪明地评估证据，然后公正断案，就是遵守法律、公正的法官。」
The Story of the Judge 19-256 & 257
One day, some bhikkhus were returning from their round of alms-food when it rained and they went into a law court to take shelter. While they were there, they found out that some judges, having taken bribes, were deciding cases arbitrarily. They reported the matter to the Buddha and the Buddha replied, "Bhikkhus! In deciding cases, if one is influenced by affection or by monetary consideration, he cannot be called 'the just', or 'a judge who abides by the law.' If one weighs the evidence intelligently and decides a case impartially, then he is to be called, 'the just' or 'a judge who abides by the law.'"
(偈258)
不以多言故，而称为智者。
忍、虑、无怨、安，得称为智者。
One is not wise merely because one speaks much. He who is secure, without hate, and fearless is called ‘wise.’
# 含义 Meaning
多言的人, 不一定就是智者; 只有寂静、无敌怨、不伤害他人的人才是智者。
He is not a wise man just because he talks much; only he who is peaceful, free from enmity, and does no harm to others, is to be called 'a wise man'.
* 故事集 Story
愚人才会骚扰别人 19-258
有一群比库不管在精舍或村落里，总是在进食的时候惹事生非。有一天，他们羞辱一些沙马内拉，并且夸口道：「注意！只有我们才是聪明的，有智慧的！」他们接着把精舍搞得乱七八糟，然后扬长而去。
佛陀知道他们的所作所为后，说：「比库们！多话、辱骂或威胁他人的人没有智慧。只有内心不怀恨意，不伤害他人的人才有智慧(注)。」
(注) 佛法中，「慧」是洞澈世间无常、苦、无我的正确知见。又分为三种慧：
1.「闻所成慧」：听闻而得的智慧。
2.「思所成慧」：思惟而得来的智慧，西方实证科学就是这种智慧。
3.「修所成慧」：禅修所证得的高级智慧。这种智慧胜过纯粹的逻辑推理。
「慧」是佛法的最高境界，它是八正道的第一项（正见），七觉支之一，四神足之一，五力之一，也是五胜根之一。 慧具足才能够清静，证得究竟解脱。
The Story of a Group of Six Bhikkhus 19-258
Once, there was a group of six bhikkhus who made trouble at the place of eating either in the monastery or in the village. One day, while some samaneras were, having their alms-food, the group of six bhikkhus came in and said boastfully to the samaneras, "Look! We only are the wise." Then they started throwing things about, leaving the place of eating in disorder. When the Buddha was told about this, he said, "Bhikkhus! I do not say that one who talks much, abuses and bullies others is a wise man. Only he who is free from hatred, and harms no one is a wise man."
(偈259)
不以善言故，而为持法者。
虽听闻少法，身习依法行，
于法不放逸，彼为奉法者。
One is not versed in the Dhamma merely because one speaks too much. He who hears little and sees the Dhamma within, and who does not neglect the Dhamma, he is versed in the Dhamma.
# 含义 Meaning
经常说法的人, 不一定就是精通佛法的人; 虽然听闻的佛法不多, 但却能心领神会、如法奉行的人, 才是精通佛法的人。
He is not "one versed in the Dhamma (Dhammadhara)" just because he talks much. He who hears only a little but comprehends the Dhamma, and is not unmindful is, indeed, "one versed in the Dhamma".
* 故事集 Story
知识不等于领悟 19-259
沙瓦提城附近的果园里住着一位名字叫伊咕达那的比库。虽然他只能熟记一首佛陀无问自说的偈，但是他彻底明白其中的法义。只要有机会，他就劝别人修习佛法，并且诵这首偈语给人听。每次他诵完偈语之后，森林里的守护精灵就很热切地鼓掌称赞他。有一次，两位娴熟三藏的比库在众多比库的陪伴下，前来他停留的精舍，他就邀请他们分别说法。这两位比库问他在这么偏僻的地方，会有很多人愿意来听法吗？他告诉他们，甚至森林里的精灵都会在每次说法后，鼓掌称赞。
于是这两位比库轮流说法。但结束时，森林里却静悄悄的。他们十分困惑，怀疑伊咕达那刚才所说的话。但伊咕达那坚持说精灵会来听法，并且鼓掌赞叹，他们就要他亲自说法。他便用扇子遮在身前，然后背诵佛陀的偈语。背诵后，精灵一如往常地热切鼓掌赞叹。陪伴他们前来的比库们看见这种情形后，认为森林里的精灵对伊咕达那比较友善。
比库们回到揭达林给孤独园时，向佛陀报告这件事。佛陀告诫他们：「比库们！我不认为多闻且经常说法的人就对佛法有正确的知见。相反的，懂得不多，只知一首偈语，但完全了解四圣谛，经常正念现前的人才是真正了解佛法的人。」
The Story of Ekudana the Arahat 19-259
This bhikkhu lived in a grove near Savatthi. He was known as Ekudana, because he knew only one stanza of exultation (Udana) by heart. But the thera fully understood the meaning of the Dhamma as conveyed by the stanza. On each sabbath day, he would exhort others to listen to the Dhamma, and he himself would recite the one stanza he knew. Every time he had finished his recitation, the guardian spirits (devas) of the forests praised him and applauded him resoundingly. On one sabbath day, two learned theras, who were well-versed in the Tipitaka, accompanied by five hundred bhikkhus came to his place. Ekudana asked the two theras to preach the Dhamma. They enquired if there were many who wished to listen to the Dhamma in this out of the way place. Ekudana answered in the affirmative and also told them that even the guardian spirits of the forests usually came, and that they usually praised and applauded at the end of discourses.
So, the two learned theras took turns to preach the Dhamma, but when their discourses ended, there was no applause from the guardian spirits of the forests. The two learned theras were puzzled; they even doubted the words of Ekudana. But Ekudana insisted that the guardian spirits used to come and always applauded at the end of each discourse. The two theras then pressed Ekudana to do the preaching himself. Ekudana held the fan in front of him and recited the usual stanza. At the end of the recitation, the guardian spirits applauded as usual. The bhikkhus who had accompanied the two learned theras complained that the devas inhabiting the forests were very partial.
They reported the matter to the Buddha on arrival at the Jetavana monastery. To them the Buddha said. "Bhikkhus! I do not say that a bhikkhu who has learnt much and talks much of the Dhamma is one who is versed in the Dhamma, (Dhammadhara)." One who has learnt very little and knows only one stanza of the Dhamma, but fully comprehends the Four Noble Truths, and is ever mindful is the one who is truly versed in the Dhamma."
(偈260)
不以头灰白，而称为长老，
彼年纪虚长，徒有长老名。
(注: 长老-Thera，受比丘戒十年以上。)
He is not thereby an elder merely because his head is grey. Ripe is he in age. ‘Old-in-vain,’ is he called.
# 含义 Meaning
上座, 不是因为头发灰白; 只是年岁增长的人, 不过「年齿徒长」而已。
He is not a thera just because his head is grey; he who is ripe only in years is called "one grown old in vain".
(偈261)
实知四圣谛，持戒不杀生，
弃除诸垢秽，是名真长老。
In whom are truth, virtue, harmlessness, restraint and control, that wise man who is purged of impurities is called an elder.
# 含义 Meaning
明白四圣谛与正法、不杀生、戒行具足、调伏欲望, 去除烦恼的人才是真正的上座。
Only a wise man who comprehends the Four Noble Truths and the Dhamma, who is harmless and virtuous, who restrains his senses and has rid himself of moral defilements is indeed called a thera.
* 故事集 Story
年龄不是判断的标准 19-260 & 261
有一天，一群比库前来向佛陀顶礼问讯。佛陀明白他们证得阿罗汉果的机缘已经成熟，就问他们，进来的时候，有没有看见一位上座？他们说没有，但却瞥见一位沙马内拉。
佛陀说：「比库们！那不是沙马内拉，而是上座。我不因为人的岁数大就称之为上座，任何人究竟明白四圣谛，而且不伤害别人，才是上座。」
译注：「上座」即「长老」
The Story of Thera Bhaddiya 19-260 & 261
One day, thirty bhikkhus came to pay obeisance to the Buddha. The Buddha knew that time was ripe for those thirty bhikkhus to attain arahatship. So he asked them whether they had seen a thera as they came into the room. They answered that they did not see a thera but they saw only a young samanera as they came in. Whereupon, the Buddha said to them, "Bhikkhus! That person is not a samanera, he is a senior bhikkhu although he is small-built and very unassuming. I do say that one is not a thera just because he is old and looks like a thera; only he who comprehends the Four Noble Truths and does not harm others is to be called a thera."
Then the Buddha spoke the above verse, at the end of the discourse those thirty bhikkhus attained arahatship.
(偈262)
端庄善辩才，心为贪欲使，
嫉妒而虚伪，此人难行善。
Not by mere eloquence, nor by handsome appearance, does one become a gentleman, if he is jealous, selfish, and deceitful.
# 含义 Meaning
妒忌、悭贪和虚伪的人, 即使有辩才, 相貌堂堂, 也不是善良的人。
Not by fine talk, nor by good looks could one be a good-hearted man, if he were envious, miserly and crafty.
(偈263)
断截诸恶习，拔根息灭贪，
智者除恚心，是为端良者。
However, in whom these are wholly cut off, uprooted and extinct, that wise man who is purged of hatred is called a gentleman.
# 含义 Meaning
连根拔除烦恼的智者, 是真正善良的人。
A wise man who has cut off, uprooted and removed these and has rid himself of moral defilements is indeed called a good-hearted man.
* 故事集 Story
虚张声势 19-262 & 263
僧团的惯例规定年轻的比库和沙马内拉必须服务他们的老师。服务的范围包括洗涤、染袈裟和其它细微的工作。有些比库羡慕资深比库能享受这种服务，也希望有如此的待遇。他们就向佛陀建议，让这些年轻比库在接受资深比库的授课和督导之后，也接受他们的指导。
佛陀知道他们的动机，断然否定，并且劝诫他们：“比库！虽然你们可以侃侃而谈，但我不认为你们发心善良。发心善良的人遵守梵行、不贪，而且不作恶业。”
The Story of Some Bhikkhus 19-262 & 263
At the monastery, young bhikkhus and samaneras were in the habit of attending on older bhikkhus who were their teachers. They washed and dyed the robes, or else performed other small services for their teachers. Some bhikkhus noticing these services envied those senior bhikkhus, and so they thought out a plan that would benefit them materially. Their plan was that they would suggest to the Buddha that young bhikkhus and samaneras should be required to come to them for further instruction and guidance even though they had been taught by their respective teachers. When they went to the Buddha with this proposal, the Buddha, knowing full well their motive, turned it down. To them the Buddha said, "Bhikkhus I do not say that you are good-hearted just because you can talk eloquently. Only he who has got rid of covetousness and all that is evil by means of Arahatta Magga is to be called a good-hearted man."
(偈264)
不持戒妄语，剃发非沙门，
心内满欲贪，如何为沙门？
Not by a shaven head does an undisciplined man, who utters lies, become a monk. How will one who is full of desire and greed be a monk?
# 含义 Meaning
一个人即使剃除头发, 但若破戒, 妄语, 仍不是比库。 充满欲望和贪爱的人, 怎么可能是比库呢?
Not by a shaven head does a man become a samana, if he lacks morality and austere practices and tells lies. How could he who is full of covetousness and greed be a samana?
(偈265)
调伏诸烦恼，无论大与小，
息灭诸恶故，是名为沙门。
He who wholly subdues evil deeds both small and great is called a monk because he has overcome all evil.
# 含义 Meaning
究竟熄灭所有大小恶业的人, 才是比库。
He who has totally subdued all evil, great and small, is called a samana because he has overcome all evil.
* 故事集 Story
好辩的比库 19-264 & 265
哈达卡比库喜欢和人辩论。若他屈居下风，就继续挑战对方，并约定在另外的地方和时间再辩论。他每次都会提前抵达，然后说对方没来是承认失败的表现。他往往接着夸口说：“看啊！那些蠢笨的人不敢来和我辩论，他们都被我打败了。”
佛陀知道后，劝诫他：“比库！你怎么会有这种行为呢？比库虽然剃除三千烦恼丝，但若如此夸口，是不恰当的。只有彻底去除恶业和骄傲的人才是比库。”
The Story of Bhikkhu Hatthaka 19-264 & 265
Bhikkhu Hatthaka was in the habit of challenging ascetics of non-Buddhist faiths to meet him in a certain place to debate on religious matters. He would then go out by himself to the self-appointed place. When nobody appeared he would boast, "Look, those wandering ascetics dare not meet me, they have been beaten by me!", and such other things. The Buddha called Hatthaka to him and said, "Bhikkhu! Why do you behave in this way? One who says such things cannot become a samana in spite of his shaven head. Only one who has rid himself of all evil is to be called a samana."
(偈266)
虽向人托钵，不即是比丘。
持戒非托钵，是名为比丘。
He is not a monk merely because he begs from others; by following the whole code (of morality) one certainly becomes a monk and not (merely) by such begging.
# 含义 Meaning
只知向人乞讨的人不是比库, 只有持戒的人才是比库, 而不是只知向人乞讨的人。
He does not become a bhikkhu merely because he stands at the door for alms. He cannot become a bhikkhu because he acts according to a faith which is not in conformity with the Dhamma.
(偈267)
遍舍善与恶，梵行清净者，
知法以处世，实名为比丘。
Herein he who has transcended both good and evil, whose conduct is sublime, who lives with understanding in this world, he is called a monk.
# 含义 Meaning
超越善恶业, 勤修梵行, 生活中奉行戒定慧的人才是真正的比库。
In this world, he who lays aside both good and evil, who leads the life of purity, and lives meditating on the khandha aggregates is indeed called a bhikkhu.
* 故事集 Story
谁才是比库 19-266 & 267
从前有一位婆罗门习惯向别人化缘。有一天，他心里想着：「一般认为化缘为生的人就是比库。那别人也应该以比库称呼我。」有这种想法后，他就向佛陀说，应该称呼他比库。佛陀说：「婆罗门！如果有人只知化缘为生，我不称呼他为比库。邪见、行为不正的人不是比库。只有察觉五蕴无常、苦、无我的人，我才称呼他为比库。」
(注1)：「比库」字面的意义是“乞讨的人”，但比库并不乞讨，比库只是静静地站在门口化缘。人们布施什么，比库就吃什么。
(注2)：只知化缘，而不持守全部比库戒律的人，不可称之为比库 。
The Story of a Brahmin 19-266 & 267
Once, there was a brahmin who was in the habit of going round for alms. One day, he thought, "Samana Gotama has declared that one who lives by going round for alms is a bhikkhu. That being so, I should also be called a bhikkhu." So thinking, he went to the Buddha and said to him that he (the brahmin) should also be called a bhikkhu, because he also went round for alms-food. To him the Buddha replied, "Brahmin, I do not say that you are a bhikkhu simply because you go round for alms-food. One who professes a wrong faith and acts accordingly is not to be called a bhikkhu. Only he who lives meditating on the impermanence, unsatisfactoriness, and insubstantiality of the aggregates is to be called a bhikkhu."
(偈268)
不敏愚昧者，沉默非圣者。
智者量善恶，实名为圣者。
Not by silence (alone) does he who is dull and ignorant become a sage; but a wise man, as if holding a pair of scales, selects only the best.
# 含义 Meaning
愚痴无明的人虽然默默不语, 仍然不是牟尼(智者), 智者如同手拿天平的人, 受持善法而舍弃恶法, 是真正的智者。
Not by silence does one become a muni, if one is dull and ignorant. Like one holding a pair of scales, the wise one takes what is good and rejects what is evil. For this reason he is a muni.
(偈269)
舍恶择其善，乃得为圣者，
知善恶两边，是名为圣者。
(注: 圣者-牟尼)
He who shuns evil, is for that reason a sage. He who understands both worlds, is called a sage.
# 含义 Meaning
受持善法而舍弃恶法, 是真正的智者, 也因此, 是明了内外五蕴的智者。
The wise one takes what is good and rejects what is evil. For this reason he is a muni. He who understands both internal and external aggregates is also, for that reason, called a muni.
* 故事集 Story
沉默不代表智慧 19-268 & 269
一些不是佛陀信徒的苦行者在接受供养后，会对布施者说些赐福的话，如：「愿你 们远离危险，祝你们兴旺，财源滚滚来，愿你们长命百岁。」相反地，佛陀的弟子比库 们在接受供养之后，却默默不语。这是因为佛陀证悟以后的前二十年，要他们如此的。 当时的人就加以比较：「苦行者祝福我们，而敬爱的比库却什么也没说。」
很多比库向佛陀反应这件事，佛陀从此要所有的比库在接受信徒的供养之后，也要 说一些适如其分的祝福。从此以后，大众在供养之后，也能够听到比库们适当的祝福 ， 而心满意足，并且建立信心。但另有其他的苦行者则讥讽地说：「我们严格遵守牟尼的 传统，保持沉默，而沙门乔达摩的弟子则在公众场合讲说法义。」
听到这种蔑视的话后，佛陀说：「比库们！有些人沉默不语是由于无明和胆怯，有 些人则是不愿意和别人分享深奥的知识。只知保持沉默的人不是牟尼，只有克服恶业的 人才是牟尼。」
The Story of the Followers of Non-Buddhist Doctrines 19-268 & 269
To those who offered them food or other things, those ascetics would say words of blessing. They would say, "May you be free from danger, may you prosper and get rich, may you live long," etc. At that time, the followers of the Buddha did not say anything after receiving something from their lay-disciples. This was because during the first twenty years after the Buddha's attainment of Buddhahood they were instructed to remain silent on receiving offerings. Since the followers of the Buddha were silent when ascetics of other doctrines were saying things which were pleasing to their disciples, people began to compare the two groups.
When the Buddha heard about this, he permitted the bhikkhus to say words of blessing to their disciples after receiving offerings. As a result of that, more and more people invited the followers of the Buddha for alms. Then, the ascetics of other doctrines remarked with disdain: "We adhere to the practice of the muni and keep silent, whereas the followers of Samana Gotama go about talking exuberantly in the eating places." On hearing those disparaging remarks, the Buddha said, "Bhikkhus! There are some who keep silent because they are ignorant and timid, and some who keep silent because they do not want to share their profound knowledge with others. Only one who has overcome evil is to be called a muni."
(偈270)
若害众有情，彼非为圣者。
不害众生故，是名为圣者。
He is not a Noble One if he harms living beings; By harmlessness towards all beings he is called ‘Noble.’
# 含义 Meaning
杀生的人不是圣者, 不害有情众生的人, 才是圣者。
He who harms living beings is, for that reason, not an ariya (a Noble One); he who does not harm any living being is called an ariya1.
* 故事集 Story
人如其名 19-270
渔夫阿利亚住在沙瓦提城北边的城门附近。有一天，佛陀透过神通，知道阿利亚证得初果的机缘已经成熟，就在化缘后回精舍的路上，和众多比库走到阿利亚钓鱼的地方。阿利亚瞥见佛陀时，放下钓鱼竿，走到佛陀身边。佛陀就当着他的面，询问所有比库的名字，最后佛陀也问他的名字。他告诉佛陀他的名字是阿利亚。
佛陀告诉他，他名字的意思是圣者，但圣者不伤害任何众生，而他却夺走鱼的生命，实在有辱他的名字。他明白佛陀鼓励他放弃杀害众生的生活方式，更要培养对众生的慈悲关怀。
(注)追求解脱的人绝对不可杀害任何生命，不管其生命多么小或卑微。一切众生必需绝对尊重所有的生命，才能与宇宙究竟和谐。当今的自然保护理念和运动与此一理念相应。
The Story of a Fisherman Named Ariya 19-270
Once, there was a fisherman who lived near the north gate of Savatthi. One day through his supernormal power, the Buddha found that time was ripe for the fisherman to attain Sotapatti Fruition. So on his return from the alms-round, the Buddha, followed by the bhikkhus, stopped near the place where Ariya was fishing. When the fisherman saw the Buddha, he threw away his fishing gear and came and stood near the Buddha. The Buddha then proceeded to ask the names of his bhikkhus in the presence of the fisherman, and finally, he asked the name of the fisherman. When the fisher man replied that his name was Ariya, the Buddha said that the Noble Ones (ariyas) do not harm any living being, but since the fisherman was taking the lives of fish he was not worthy of his name.
Then the Buddha spoke the above verse, at the end of the discourse the fisherman attained Sotapatti Fruition.
(偈271)
不因于持戒，苦行或多闻，
或由证禅定，或独居静处 ~
Not by mere morality and austerities, nor by much learning, nor by developing concentration, nor by secluded lodging, ~
# 含义 Meaning
千万不可因持戒、苦行、多闻、证禅定、独居僻静处 ~
Not only by mere moral practice, nor by much learning, nor by acquiring concentration, nor by dwelling in seclusion, nor by assuring oneself, ~
(偈272)
谓凡夫不得，吾享出离乐。
比丘漏未尽，勿耽于自满。
(thinking) “I enjoy the bliss of renunciation not resorted to by the worldlings,” should you rest content without reaching the extinction of the corruptions.
# 含义 Meaning
或因“我享受凡夫所不能的出家乐。”而心生满足。 比库! 尚未证得阿罗汉果之前,
"I enjoy the bliss of Anagami Fruition that is not enjoyed by common worldlings (puthujjanas)," should the bhikkhu, rest content without attaining the extinction of moral intoxicants (asavas) [i.e., without attaining arahatship].
* 故事集 Story
证阿罗汉果甚难 19-271 & 272
有一次，一群比库戒行严谨，他们之中有些比库严格奉行苦行，有些则已经证得阿那含果（不还果），他们认为既然已有这些成就，要进一步证得阿罗汉果很容易，有了这种想法之后，他们就去面见佛陀，佛陀问他们：“比库们！你们证得阿罗汉果了吗？”他们说他们已经修行到某一程度，所以要证阿罗汉果并不困难。
佛陀告诫他们：“虽然你们戒行严谨，或者已证得阿那含果，但你们不可因此自满，并且认为只差阿罗汉的境界一点点而已。除非你们已经彻底去除烦恼，否则绝对不可认为自己已经证得阿罗汉果了。”
The Story of Some Bhikkhus 19-271 & 272
Once, there were some bhikkhus who were endowed with virtue; some of them had strictly observed the austere practices (dhutanga), some had wide knowledge of' the Dhamma, some had achieved mental absorption (jhana), some had achieved Anagami Phala, etc. All of them thought that since they had achieved that much, it would be quite easy for them to attain Arahatta Phala. With this thought they went to the Buddha.
The Buddha asked them, "Bhikkhus, have you attained Arahatta Phala?" Then they replied that they were in such a condition that it would not be difficult for them to attain Arahatta Phala at any time. To them the Buddha said, "Bhikkhus! Just because you are endowed with morality (sila), just because you have attained Anagami Phala, you should not be complacent and think that there is just a little more to be done; unless you have eradicated all moral intoxicants (asavas), you must not think that you have realized perfect bliss of Arahatta Fruition."
Then the Buddha spoke the above verse, at the end of the discourse all those bhikkhus attained arahatship.
