(偈306)
妄语堕恶趣，作恶言无作，
此二恶业同，死后堕地狱。
（注： 恶趣-下三道：畜生、饿鬼、地狱）
The speaker of untruth goes to hell, and also he who, having done something, says, “I did not do it.” Both after death become equal, men of base actions in the other world.
# 含义 Meaning
说妄语的人堕地狱, 造作恶业却说: 「我没有作!」的人, 会下地狱。 这两种人来世同样受地狱苦。
One who tells lies (about others) goes to niraya; one who has done evil and says "I did not do it" also goes to niraya. Both of them being evil-doers, suffer alike (in niraya) in their next existence.
* 故事集 Story
陷害佛陀的阴谋 22-306
佛陀的信徒日渐增多后，其他外道的信徒就日渐减少，他们往昔的供养和荣耀也不再丰硕，人们甚至不知道他们是否还存在。因此，这些外道非常嫉妒佛陀，他们也怕，如果再不采取行动破坏佛陀的声誉，事情会进一步地对他们不利。所以他们就找来一位名叫孙陀利的女子，告诉她：「年轻、聪慧、貌美的孙陀利，我们要妳去破坏佛陀的名誉，妳要表现得让人以为妳和佛陀私通。如此一来，佛陀的斯文就会扫地，他们的信徒就会离开他，回来供养我们，好好利用妳的美貌姿色，耍点心机吧！」
从此以后，孙陀利在夜晚时分，往揭达林给孤独园的方向走去，人们如果问她要去那里，她就说：「我要去找佛陀，我和他住在精舍里呀！」而事实上，她却前往外道的住处。隔天大清早，她才回家，如果路上遇见有人问她从那里来，她就说：「我和佛陀在揭达林给孤独园共度一夜后，要回家啦！」接连几天，她都这么做，也这么信口雌黄。不久，外道们雇请一些暴徒杀害她，并且把尸首弃置在揭达林给孤独园附近。
弃尸的第二天，外道们四处散播孙陀利失踪的消息，他们也向国王报告，并得到允许，可以到处搜查。他们在给孤独园附近找到孙陀利的尸首，就报告国王说：「佛陀的信徒杀死孙陀利，并把尸首丢弃，他们之所以这么做是为了掩饰佛陀的秽行。」
「果真如此，你们可以到城里各处去宣告这件事！」国王说道。
他们便带着孙陀利的尸首到城中各处去，高声说：「看啊！佛陀的信徒做了什么好事，他们杀害孙陀利，就是为了掩饰佛陀的秽行！」
佛陀知道外道企图破坏他的声誉和荣耀时，只是淡淡的说：「弟子们，去跟这些人说：『说谎的人会下地狱。犯了罪，却口口声声说：『我没有犯罪』的人也会下地狱。』这两种人，同样犯了罪，都会在地狱中受苦，他们的来世也将如此。」
其实国王也命令手下调查孙陀利的死因，结果发现孙陀利死于一般暴徒手下。这些暴徒在国王面前也招认，外道雇用他们杀害孙陀利，并弃尸在揭达林给孤独园附近。这些外道们于是也被带到国王面前，并且承认他们在杀害孙陀利这件事上所扮演的角色。国王命令他们到城里各处，向大众公开承认罪行。他们就到城里的各个角落说：「我们诬赖佛陀的信徒，只是为了要羞辱佛陀。事实上，佛陀的信徒是无辜的，我们才是真正的罪人。」
这些外道和暴徒因此受到应有的制裁。佛陀的信誉不仅不受这次无妄之灾的损坏，反而更见增长。
The Story of Sundari the Wandering Female Ascetic 22-306
As the number of people revering the Buddha increased, the non-Buddhist ascetics found that the number of their following was dwindling. Therefore, they became very jealous of the Buddha; they were also afraid that things would get worse if they did not do something to damage the reputation of the Buddha. So, they sent for Sundari and said to her, "Sundari, you are a very beautiful and clever young lady. We want you to put Samana Gotama to shame, by making it appear to others that you are having sexual dealings with him. By so doing, his image will be impaired, his following will decrease and many would come to us. Make the best use of your looks and be crafty."
Sundari understood what was expected of her. Thus, late in the evening, she went in the direction of the Jetavana monastery. When she was asked where she was going, she answered, "I am going to visit Samana Gotama; I live with him in the Perfumed Chamber of the Jetavana monastery." After saying this, she proceeded to the place of the non-Buddhist ascetics. Early in the morning the next day, she returned home, if anyone asked her from where she had come she would reply, "I have come from the Perfumed Chamber after staying the night with Samana Gotama." She carried on like this for two more days. At the end of three days, those ascetics hired some drunkards to kill Sundari and put her body in a rubbish heap near the Jetavana monastery.
The next day, the ascetics spread the news about the disappearance of Paribbajika Sundari. They went to the king to report the matter and their suspicion. The king gave them permission to search where they wished. Finding the body near the Jetavana monastery, they carried it to the palace. Then they said to the king, "O king, the followers of Gotama have killed this Paribbajika and have thrown away her body in the rubbish heap near the Jetavana monastery to cover up the misdeed of their teacher." To them the king replied, "In that case, you may go round the town and proclaim the fact." So they went round the town carrying the dead body of Sundari, shouting, "Look! What the followers of Gotama have done; see how they have tried to cover up the misdeed of Gotama!" The procession then returned to the palace. The bhikkhus living in the Jetavana monastery told the Buddha what those ascetics were (doing to damage his reputation and impair his image. But the Buddha only said, "My sons, you just tell them this," and then spoke in verse as above:
The king next ordered his men to further investigate the murder of Sundari. On investigation, they found out that Sundari had died at the hands of some drunkards. So they were brought to the king. When questioned, the drunkards disclosed that they were hired by the ascetics to kill Sundari and put her body near the Jetavana monastery. The king then sent for the non-Buddhist ascetics, and they finally confessed their role in the murder of Sundari. The king then ordered them to go round the town and confess their guilt to the people. So they went round the town saying, "We are the ones who killed Sundari. We have falsely accused the disciples of Gotama just to bring disgrace on Gotama. The disciples of Gotama are innocent, only we are guilty of the crime." As a result of this episode, the power, the glory and the fortune of the Buddha were very much enhanced.
(偈307)
虽身披袈裟，造恶不调御，
终因彼恶业，堕落于地狱。
Many with a yellow robe on their necks are of evil disposition and uncontrolled. Evil-doers on account of their evil deeds are born in hell.
# 含义 Meaning
虽然身穿黄色袈裟, 但却造作恶业, 又不能调御身口意的人, 终究会因造作的恶业而堕落地狱。
Many men wearing the yellow robe up to their necks who have an evil disposition and are unrestrained in thought, word and deed are reborn in niraya on account of their evil deeds.
* 故事集 Story
自食恶果的人 22-307
马哈摩嘎喇那尊者有一次与勒叉那尊者一齐下山。他们在路上遇见几只状况悲惨的恶魔。回到精舍后，马哈摩嘎喇那尊者当着佛陀的面，告诉勒叉尊者，说他亲眼看见有五只受苦的恶魔，身子为火所灸烧。佛陀也说：“在上一佛时，这五只恶魔都是出家比库，但对修行不感兴趣，而犯下众多罪行，也因此，他们在地狱受苦。今生他们也变成受苦的恶魔，来偿还他们的余罪。”
The Story of Those Who Suffered for Their Evil Deeds 22-307
Once, the Venerable Maha Moggallana was coming down the Gijjhakuta hill with Thera Lakkhana when he saw some petas. When they were back at the monastery, Thera Maha Moggallana told Thera Lakkhana, in the presence of the Buddha, that he had seen a peta who was just a skeleton. Then he added that he had also seen five bhikkhus with their body burning in flames. On hearing the statement about those bhikkhus, the Buddha said, "During the time of Kassapa Buddha, those bhikkhus had done much evil. For those evil deeds they had suffered in niraya and now they are serving out the remaining term of suffering as petas."
(偈308)
宁吞热铁丸，炽焰火焚身，
不以破戒身，食人信施物。
Better to swallow a red-hot iron ball (which would consume one) like a flame of fire, than to be an immoral and uncontrolled person feeding on the alms offered by people.
# 含义 Meaning
如果犯戒, 不能调御身口意时, 与其接受他人的供养, 不如吞赤焰熔熔的火红铁丸。
It is better for one to eat a red-hot lump of iron burning like a flame than to eat alms-food offered by the people, if one is without morality (sila) and unrestrained in thought, word and deed.
* 故事集 Story
假装已经证得圣果的比库 22-308
有一年，跋提发生飢荒，某些比库为了要有足够的食物，就假装他们已经证得清静圣果。村子里的人不明就里，却相信、尊敬他们，而大量供养，只留下极少数的食物给自己。
结夏安居结束后，全国的比库遵照当时的习惯，聚集起来，向佛陀顶礼问讯。这些跋提的比库也来了。他们形色饱满欢愉，其它地方的比库则面黄飢瘦。佛陀垂询所有的比库如何结夏安居。他特别询问来自跋提的这群比库们，飢荒时，是否有获得供养的问题？这群比库回答说，没有任何问题。
事实上，佛陀知道这群比库为什么会得到那么多供养。为了藉机教诲他们，佛陀就问：「你们如何在飢荒期间，得到那么多的供养来结夏安居？」这群比库回答说，他们经过讨论之后，决定作假，利用彼此之间的回答，来误导村人，使村民以为他们都已经证得清静圣果。佛陀马上问他们，是否真正证得圣果？他们说没有。佛陀于是告诫他们，如果名不符实，而接受信徒的供养，是不如法，而且很危险。
The Bhikkhus Who Lived on the Bank of the Vaggumuda River 22-308
At that time, there was a famine in the country of the Vajjis. So, to enable them to have enough food, those bhikkhus made it appear to the people that they had attained Magga and Phala although they had not done so. The people from the village, believing them and respecting them, offered much food to them leaving very little for themselves.
At the end of the vasa, as was customary, bhikkhus from all parts of the country came to pay homage to the Buddha. The bhikkhus from the bank of the river Vaggumuda also came. They looked hale and hearty while the other bhikkhus looked pale and worn out. The Buddha talked to all the bhikkhus and enquired how they fared during the vassa. To the bhikkhus from Vaggumuda River the Buddha specifically asked whether they had any difficulty in getting alms-food on account of the famine. They answered that they had no difficulty at all in getting alms-food.
The Buddha knew how those bhikkhus had managed to get enough alms-food. But he wanted to teach them on this point, so he asked, "How did you manage so well in getting alms-food throughout the vassa ?" Then the bhikkhus told him how they discussed among themselves and decided that they should address one another in such a way that the villagers would think that they had really attained jhana, Magga and Phala. Then the Buddha asked them whether they had really attained jhana, Magga and Phala. When they answered in the negative, the Buddha reprimanded them.
(偈309)
放纵淫他妇，必遭四苦报：
获罪、不安寝，受嫌、堕恶趣。
Four misfortunes befall a careless man who commits adultery: acquisition of demerit, disturbed sleep, thirdly blame, and fourthly a state of woe.
# 含义 Meaning
放逸, 邪淫他人妻子的人必然遭受四种报应：获罪（造作恶业）, 睡不安眠, 受人谴责, 堕落地狱。
Four misfortunes befall a man who is unmindful of right conduct and commit sexual misconduct with another man's wife: acquisition of demerit, disturbed sleep, reproach, and suffering in niraya.
(偈310)
惊怖淫男女，欢乐极短暂，
获罪并恶趣，国王治重刑。
故男人不应，邪淫他人妇。
There is acquisition of demerit as well as evil destiny. Brief is the joy of the frightened man and woman. The king imposes a heavy punishment. Hence no man should equent another’s wife.
# 含义 Meaning
因此, 邪淫不仅造作恶业, 也会堕落地狱。 邪淫男女必生惊恐, 喜乐短暂, 国王也将治以重罪, 所以, 人不应该与他人妻子邪淫。
Thus, there is the acquisition of demerit, and there is rebirth in the evil apaya realms. The enjoyment of a scared man with a scared woman is short-lived, and the king also metes out severe punishment. Therefore, a man should not commit misconduct with another man's wife.
* 故事集 Story
受女人爱恋的男人 22-309 & 310
谶磨既富有又英俊潇洒，很多女性因此深深迷恋他。这些女性无法抗拒他的魅力，而从不自觉地爱上他。谶磨也就和很多女性私通，丝毫没有良心不安。国王的手下前后三次抓到他与人邪淫，并且把他押解到国王面前。但国王的手下告诉国王说，谶磨是给孤独长者的侄子，国王出于对长者的尊敬，每次都是加以谴责就放过他。给孤独长者知道侄子的恶行后，就带他一齐去见佛陀，佛陀向谶磨指出邪淫的罪恶和其严重的后果。从此以后，谶磨就痛改前非，守五戒。
The Story of Khemaka, the Son of a Rich Man 22-309 & 310
Khemaka, in addition to being rich, was also very good-looking and women were very much attracted to him. They could hardly resist him and naturally fell a prey to him. Khemaka committed adultery without compunction. The king's men caught him three times for sexual misconduct and brought him to the presence of the king. But King Pasenadi of Kosala did not take action because Khemaka was the nephew of Anathapindika. So Anathapindika himself took his nephew to the Buddha. The Buddha talked to Khemaka about the depravity of sexual misconduct and the seriousness of the consequences.
Then the Buddha spoke the above verse, at the end of the discourse Khemaka attained Sotapatti Fruition.
(偈311)
不善握茅草，则割伤其手。
僧人作恶行，则趋向恶趣。
Just as kusa grass, wrongly grasped, cuts the hand, even so the monkhood wrongly handled drags one to hell.
# 含义 Meaning
如果错抓孤沙草, 手会受伤, 同理, 比库若造作邪行, 也会趣向地狱。
Just as kusa grass if badly held cuts that very hand, so also, the ill-led life of a bhikkhu drags that bhikkhu down to niraya.
(注) 「孤沙草」：香草的名字
(偈312)
放逸不净戒，狎习污道法，
模棱修净行，此等无大果。
Any loose act, any corrupt practice, a life of dubious holiness — none of these is of much fruit.
# 含义 Meaning
懈惰, 犯戒, 修梵行时却心生怀疑的人都得不到大善报。
An act perfunctorily performed, or a practice that is depraved, or a questionable conduct of a bhikkhu is not of much benefit.
(偈313)
应做之修行，坚定精勤修。
散漫云游僧，徒增添欲垢。
（注： 欲垢-烦恼）
If anything should be done, let one do it, and promote it steadily, for slack asceticism scatters dust all the more.
# 含义 Meaning
应当作的事就尽力、坚定地作。 放荡的比库, 徒然增长欲望的尘垢。
If there is anything to be done, do it well; do it firmly and energetically; for the slack life of a bhikkhu scatters much dust (of moral defilements).
* 故事集 Story
固执的比库 22-311, 312 & 313
有位比库后悔曾经愚痴地砍伐一些树木，就向另一位比库透露他的心声。但这位比库却说：「砍伐树木不过是极其微小的戒 (注) 而已，你已经向我表达悔意就好了，没什么好自责的。」说着说着，这比库为了证明自己不把这种小小戒放在心上，就用双手连根拔取一些树木。甚至当佛陀告诫他时，他一开始也是桀傲不驯，顽强任性，但是当佛陀说法后，这桀傲顽强的比库才明白，身为比库，要克制身、口、意的行为。从此以后他严谨地遵守戒律。后来，更因为修习止观，而证得阿罗汉果。
(注) 虽然禁止破坏树木看起来似乎微不足道，也不可行，但佛陀的重点在于强调，人必须尊重所有的生命，不管它们可能多么卑微，因为所有的生命都是相互依存的。今天，我们可以更进一步体会并珍惜佛陀的智慧，不可任意破坏自然环境的智慧。
The Story of the Obstinate Bhikkhu 22-311, 312 & 313
Once, there was a bhikkhu who was feeling remorse for having unwittingly cut some grass. He confided about this to another bhikkhu. The latter was reckless and stubborn by nature, and he did not think much about committing small misdeeds. So he replied to the first bhikkhu, "Cutting grass is a very minor offence; if you just confide and confess to another bhikkhu you are automatically exonerated. There is nothing to worry about." So saying, he proceeded to uproot some grass with both hands to show that he thought very little of such trivial offences. When the Buddha was told about this, he reprimanded the reckless, stubborn bhikkhu.
Then the Buddha spoke the above verse, at the end of the discourse the reckless obstinate bhikkhu realized the importance of restraint in the life of a bhikkhu and strictly obeyed the Fundamental Precepts for the bhikkhus. Later, through practice of Insight Meditation, that bhikkhu attained arahatship.
(偈314)
谨慎莫作恶，作恶将受苦，
胜妙行于善，行善无悔恼。
An evil deed is better not done: a misdeed torments one hereafter. Better it is to do a good deed, after doing which one does not grieve.
# 含义 Meaning
不要造作恶业, 造作恶业的人, 将来必定受苦: 应该造作善业, 造作善业的人不受苦。
It is better not to do an evil deed; an evil deed torments one later on. It is better to do a good deed as one does not have to repent for having done it.
* 故事集 Story
嫉妒心重的女人折磨女佣 22-314
从前，有一位嫉妒心重的妇女和丈夫住在沙瓦提城。她发现丈夫和家中的女仆私通，而异常愤怒。有一天，她将该女仆綑绑起来，割掉她的耳朵和鼻子，并且关在房间里。然后，她陪同丈夫到揭达林给孤独园。他们出发后不久，这女仆的亲戚来他们的家，发现女佣被绑着关在房间里，就将她松绑，并带她到给孤独园去。这女仆向佛陀叙说女主人对她的所作所为，她更站在群众中间，让大众亲眼目睹她家女主人的残酷手段。佛陀因此说：「不要犯恶行，以为不会为人所知。私下秘密犯下的恶行，一旦为人发掘，会招致更大的痛苦和哀伤。但善行可以悄悄的做，善行只会带来幸福，而不是哀伤。」
这善妒的女主人承认她的恶行，并努力去除嫉妒心。后来，她也确实明白佛法 。
The Story of a Woman of Jealous Disposition 22-314
Once, a woman with a very strong sense of jealousy lived with her husband in Savatthi. She found that her husband was having an affair with her maid. So one day, she tied up the girl with strong ropes, cut off her ears and nose, and shut her up in a room. After doing that, she asked her husband to accompany her to the Jetavana monastery. Soon after they left, some relatives of the maid arrived at their house and found the maid tied up and locked up in a room. They broke into the room, untied her and took her to the monastery. They arrived at the monastery while the Buddha was expounding the Dhamma. The girl related to the Buddha what her mistress had done to her, how she had been beaten, and how her nose and ears had been cut off. She stood in the midst of the crowd for all to see how she had been mistreated. So the Buddha said, "Do no evil, thinking that people will not know about it. An evil deed done in secret, when discovered, will bring much pain and sorrow; but a good deed may be done secretly, for it can only bring happiness and not sorrow."
Then the Buddha spoke the above verse, at the end of the discourse the couple attained Sotapatti Fruition.
(偈315)
犹如边境城，护卫内与外，
自当善护卫，勿失修行缘，
丧失人身缘，堕恶趣受苦。
Like a border city, guarded within and without, so guard yourself. Do not let slip this opportunity, those who do grieve when reborn in a woeful state.
# 含义 Meaning
譬如边境城市, 内外都受到防护, 人也应当如此护卫自己, 不可糟蹋机会, 糟蹋的人堕入地狱受苦。
As a border town is guarded both inside and outside, so guard yourself. Let not the right moment go by for those who miss this moment come to grief when they fall into niraya.
* 故事集 Story
自求多福的比库 22-315
一群比库到边境的村落去结夏安居。第一个月，村民妥善照顾他们并且提供他们生活的必需品。但抢匪在第二个月的时候掠夺该村子，有些村民甚至被掳去当做人质。村民因此必须重建村子，保护自己，也就无法如愿供养、照顾这群比库。这群比库只好自求多福了。
结夏安居结束后，他们回沙瓦提城的揭达林给孤独园，去向佛陀顶礼问讯。他们也向佛陀报告说，由于村民的处境困难，所以，安居的后两个月，他们过的相当艰辛。
佛陀告诉他们：「比库们！想要拥有无忧无虑，轻轻松松的日子本来就很困难。一如村民要保护自己的村落，比库要时时刻刻自我警惕，坚定地集中心念，努力修行。」
(注) 例如佛陀出现世间，与人共修，健康的身体，拥有正见等。
The Story of Many Bhikkhus 22-315
In the first month of their stay in that border town, the bhikkhus were well provided and well looked after by the townsfolk. During the next month the town was plundered by some robbers and some people were taken away as hostages. The people of the town, therefore, had to rehabilitate their town and reinforce fortifications. Thus, they were unable to look to the needs of the bhikkhus as much as they would like to and the bhikkhus had to fend for themselves. At the end of the vassa, those bhikkhus came to pay homage to the Buddha at the Jetavana monastery in Savatthi. On learning about the hardships they had undergone during the vassa, the Buddha said to them "Bhikkhus, do not keep thinking about this or anything else; it is always difficult to have a carefree, effortless living. Just as the townsfolk guard their town, so also, a bhikkhu should be on guard and keep his mind steadfastly on his body."
Then the Buddha spoke the above verse, at the end of the discourse those bhikkhus attained arahatship.
(偈316)
不羞耻而羞，应羞耻不羞，
以彼诸邪见，堕落于恶趣。
Beings who are ashamed of what is not shameful, and are not ashamed of what is shameful, embrace wrong views and go to a woeful state.
# 含义 Meaning
对不该羞耻的事感到羞耻, 该羞耻的事却不知羞耻, 怀有此等邪见的人, 堕落地狱。
Those beings who are ashamed of what should not be ashamed of, who are not ashamed of what should be ashamed of, and who hold wrong views go to a lower plane of existence (duggati).
(偈317）
不恐怖见怖，应恐怖不怖，
以彼诸邪见，堕落于恶趣。
Beings who see fear in what is not to be feared, and see no fear in the fearful, embrace false views and go to a woeful state.
# 含义 Meaning
对不应恐怖的事心怀恐怖, 该恐怖的事却不知恐怖, 怀有此等邪见的人, 堕落地狱。
Those beings who see danger in what is not dangerous, who do not see danger in what is dangerous, and who hold wrong views go to a lower plane of existence (duggati).
* 故事集 Story
观念错误的裸行外道 22-316 & 317
有一天，几位裸行外道外出化缘时用布遮着他们的钵。一群比库看见他们，就评论道﹕“用布遮住前面身子的外道比只用布遮盖钵，全身却一无遮掩的外道更受人敬重。”这些裸行外道听见比库们的评论时，反唇相讥道﹕“是啊﹗我们是用布遮掩钵，但我们这么做可以防止灰尘跑进食物里面，灰尘中也含有众生啊﹗”
比库们回到精舍后，向佛陀报告裸行外道的话，佛陀说﹕“比库们，那些外道对该羞耻的行为不知羞耻，不需羞耻的行为，却大感羞耻，由于这种错误的知见，他们无法得到真正的法喜。”
The Story of the Nigantha Ascetics 22-316 & 317
One day, some Niganthas went on an alms-round with their bowls covered with a piece of cloth. Some bhikkhus seeing them commented, "These Nigantha ascetics who cover the front part of the body are more respectable compared to those Acelaka ascetics who go about without wearing anything." Hearing this comment, those ascetics retorted, "Yes, indeed, we do cover up our front part (by covering our bowls); but we cover it up not out of shame in going naked. We only cover up our bowls to keep away dust from our food, for even dust contains life in it."
When the bhikkhus reported what the Nigantha ascetics said, the Buddha replied, "Bhikkhus, those ascetics who go about covering only the front part of their bodies are not ashamed of what they should be ashamed of, but they are ashamed of what they should not be ashamed of; because of their wrong view they would only go to bad destinations."
Then the Buddha spoke the above verse, at the end of the discourse many Nigantha ascetics became frightened and joined the Buddhist Order.
(偈318)
于无瑕见疵，于过见无过，
以彼诸邪见，堕落于恶趣。
Beings who imagine faults in the faultless, and perceive no fault in the faulty, embrace wrong views and go to a woeful state.
邪见视为正见, 正见视为邪见, 怀有此种邪见的人, 堕落地狱。
Beings who imagine wrong in what is not wrong, who do not see wrong in what is wrong, and who hold wrong views go to a lower plane of existence (duggati).
(偈319)
辨错为过错，辨对为正确，
以彼诸正见，得生于善趣。
Beings knowing faults as faults and what is faultless as faultless, embrace right views and go to a blissful state.
# 含义 Meaning
错就是错, 对就是对, 心怀正见的人, 趣向善趣。
Beings who imagine wrong in what is not wrong, who do not see wrong in what is wrong, and who hold wrong views go to a lower plane of existence (duggati).
* 故事集 Story
孩童拜访佛陀 22-318 & 319
有一位外道的信徒们不希望他们的孩子和佛陀信徒的孩子混杂在一起，就告诉他们的孩子：「不要去揭达林给孤独园，不可向释迦牟尼的比库们顶礼。」
有一次，这些孩子们到揭达林给孤独园附近游玩，不久，感觉十分口渴，但记起父母告诫，而不敢进入精舍，就要其中一位父母是佛陀信徒的小孩进入精舍要水来喝。这小孩进入精舍后，先喝了一杯水，才去向佛陀顶礼问讯，并说他的朋友们因为父母的教诲，而不敢进入精舍。佛陀就邀请他们全部进来喝水，并依孩子们的个性讲说佛法。这些孩子们也因此对三宝有信念。
回家后，这群孩子们向父母叙说进入精舍，并且听闻佛陀说法的情形。他们无明的父母，却大声叫道：「我们的孩子对我们的宗教不够虔诚，他们被毁了。」
邻居们有些是佛陀的信徒，听见他们这么喊叫，就过来向他们解释佛法的殊胜。他们才开始去拜访揭达林给孤独园，听佛陀说法，终对三宝有了正确的信念。
The Story of the Disciples of Non-Buddhist Ascetics 22-318 & 319
The disciples of the Titthis did not want their children to mix with the children of the followers of the Buddha. They often told their children, "Do not go to the Jetavana monastery, do not pay obeisance to the bhikkhus of the Sakyan clan." On one occasion, while the Titthi boys were playing with a Buddhist boy near the entrance to the Jetavana monastery, they felt very thirsty. As the children of the disciples of the Titthis had been told by their parents not to enter a Buddhist monastery, they asked the Buddhist boy to go to the monastery and bring some water for them. The young Buddhist boy went to pay obeisance to the Buddha after he had had a drink of water, and told the Buddha about his friends who were forbidden by their parents to enter a Buddhist monastery. The Buddha then told the boy to tell the non-Buddhist boys to come and have water at the monastery. When those boys came, the Buddha gave them a discourse to suit their various dispositions. As a result, those boys became established in faith in the Three Gems i.e., the Buddha, the Dhamma and the Samgha.
When the boys went home, they talked about their visit to the Jetavana monastery and about the Buddha teaching them the Three Gems. The parents of the boys, being ignorant, cried, "Our sons have been disloyal to our faith, they have been ruined," etc. Some intelligent neighbours advised the wailing parents to stop weeping and to send their sons to the Buddha. Somehow, they agreed and the boys as well as their parents went to the Buddha.
Then the Buddha spoke the above verse, at the end of the discourse all those people came to be established in faith in the Three Gems, and after listening to the Buddha's further discourses, they subsequently attained Sotapatti Fruition.
