Dhammapada verse #92
彼等無積聚，於食如實知，空無相解脫──是彼所行境，如鳥遊虛空，蹤跡不可得。
For those who don’t accumulate,
who well reflect upon their food,
they have as range the nameless and
the void of perfect freedom too.
As birds that wing through space,
hard to trace their going.
☆☆☆
【第92偈的故事】
貝拉斯沙尊者到村子裡去化緣後，在回精舍的半路上，稍事停留並且吃完供養的食物。然後，他又回村子去化緣，直到化到足夠的食物，他才返回精舍去，把米穀加以乾燥，然後儲藏起來。這樣子，他就不需要每天都去化緣了，所以每隔幾天，當他出禪定時，只要把預存的米重新泡水後就可以再吃了。其他比丘對他儲藏食物的做法很不以為然，就向佛陀報告。佛陀明白，其他比丘若也跟進貝拉斯沙的做法，就會氾濫誤用，所以禁止比丘們儲藏食物。佛陀更忠告比丘們要保持簡單純樸的修行生活，不要有任何的物質束縛。
至於貝拉斯沙本人，一來他儲藏食物是在不可以儲藏食物戒律制定之前，再者，他這麼做，不是由於貪心，而是想節省時間來禪修，所以佛陀就宣稱貝拉斯沙是無辜的，不必接受處罰。佛陀更進一步解釋說，阿羅漢不儲藏任務東西，同時，阿羅漢進食時，具有正確的觀照。
註１：積聚有二種：「業」和「四食」的積聚。「業」積聚會使人不斷輪迴。而「四食」積聚雖是生命的必須，但可能妨礙精神修持。
註２：根據論，阿羅漢在進食時，應正念現前，具足三種食觀：
1. 知遍知： 確實明白食物的意義。
2. 審察遍知：確實明白食物的卑微。
3. 斷偏知： 滅盡進食的欲樂。
註３：涅槃是苦的解脫。因為不再貪瞋癡所以也稱之為「空」，而不是說一無所有或一切斷滅。涅槃是積極的，超越凡俗的境界，無法用世俗的文字加以敘述。涅槃是無相的，因為不再有貪的形相。阿羅漢在生前就證得涅槃而領略涅槃的喜悅。說阿羅漢死後仍然存在或不存在都不正確，因為涅槃既不是常見也不是斷見。涅槃時，沒有任何東西是永恆的，而且，除了愛欲之外，沒有任何寂滅。阿羅漢在今生即證得涅槃而領略無上的涅槃喜悅。
While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Venerable Bellaññhisãsa.
Venerable Bellaññhisãsa, after going on an alms-round in the village, stopped on the way and took his food there. After the meal, he continued his round of alms for more food. When he had collected enough food he returned to the monastery, dried up the rice and hoarded it. Thus, there was no need for him to go on an alms-round every day; he then remained in jhàna (one-pointed) concentration for two or three days. Arising from jhàna concentration he ate the dried rice he had stored up, after soaking it in water. Other monks thought ill of the thēra on this account, and reported to the Buddha about his hoarding of rice. Since then, the hoarding of food by the monks has been prohibited.
As for Venerable Bellaññhisãsa, since he stored up rice before the ruling on hoarding was made and because he did it not out of greed for food, but only to save time for meditation practice, the Buddha declared that the thēra was quite innocent and that he was not to be blamed.
至於貝拉斯沙本人，一來他儲藏食物是在不可以儲藏食物戒律制定之前，再者，他這麼做，不是由於貪心，而是想節省時間來禪修，所以佛陀就宣稱貝拉斯沙是無辜的，不必接受處罰。佛陀更進一步解釋說，阿羅漢不儲藏任務東西，同時，阿羅漢進食時，具有正確的觀照。
註１：積聚有二種：「業」和「四食」的積聚。「業」積聚會使人不斷輪迴。而「四食」積聚雖是生命的必須，但可能妨礙精神修持。
註２：根據論，阿羅漢在進食時，應正念現前，具足三種食觀：
1. 知遍知： 確實明白食物的意義。
2. 審察遍知：確實明白食物的卑微。
3. 斷偏知： 滅盡進食的欲樂。
註３：涅槃是苦的解脫。因為不再貪瞋癡所以也稱之為「空」，而不是說一無所有或一切斷滅。涅槃是積極的，超越凡俗的境界，無法用世俗的文字加以敘述。涅槃是無相的，因為不再有貪的形相。阿羅漢在生前就證得涅槃而領略涅槃的喜悅。說阿羅漢死後仍然存在或不存在都不正確，因為涅槃既不是常見也不是斷見。涅槃時，沒有任何東西是永恆的，而且，除了愛欲之外，沒有任何寂滅。阿羅漢在今生即證得涅槃而領略無上的涅槃喜悅。
While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Venerable Bellaññhisãsa.
Venerable Bellaññhisãsa, after going on an alms-round in the village, stopped on the way and took his food there. After the meal, he continued his round of alms for more food. When he had collected enough food he returned to the monastery, dried up the rice and hoarded it. Thus, there was no need for him to go on an alms-round every day; he then remained in jhàna (one-pointed) concentration for two or three days. Arising from jhàna concentration he ate the dried rice he had stored up, after soaking it in water. Other monks thought ill of the thēra on this account, and reported to the Buddha about his hoarding of rice. Since then, the hoarding of food by the monks has been prohibited.
As for Venerable Bellaññhisãsa, since he stored up rice before the ruling on hoarding was made and because he did it not out of greed for food, but only to save time for meditation practice, the Buddha declared that the thēra was quite innocent and that he was not to be blamed.
☆☆☆
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯
