(偈235)
汝似焦枯叶，死吏近身边，
伫立死门前，旅途无资粮。
Like a withered leaf are you now. The messengers of death wait on you. On the threshold of decay you stand. Provision too there is none for you.
# 含义 Meaning
此刻, 你就像枯萎的树叶, 死神的使者已经在你的身边, 你即将展开漫长的死亡之旅, 却尚未准备任何的资粮。
You are now like a withered leaf; the messengers of death are near you; you are about to set out on a long journey; (yet), you have no provisions (for the journey).
(偈236)
汝宜自造洲，精勤修观慧，
祛除诸秽垢，得升净居天。
（注： 净居天-阿那含果者所住的无烦、无热、善现、善见、色究竟五天称为五净居天）
Make an island unto yourself. Strive quickly; become wise. Purged of stain and passionless, you shall enter the heavenly stage of the Ariyas.
# 含义 Meaning
为自己建造安全的岛吧! 尽早精进修行, 成为智者吧! 若能拂除尘垢与诸烦恼, 就能证得圣者的境界-
Make a firm support for yourself; hasten to strive hard, and be wise. Having removed impurities and being free from moral defilements you shall enter the abodes of the Ariyas (i.e., Suddhavasa brahma realm).
(偈237)
汝寿命已终，已近阎魔前，
途中无歇处，旅途无资粮。
Your life has come to an end now. To the presence of death you are setting out. No resting place is there for you by the way. Provision too there is none for you.
# 含义 Meaning
你的生命即将结束, 开始步向无法中途停止的死亡之旅, 但你却尚未备妥任何的资粮 -
Now you are of advanced age; you are going to the presence of the King of Death and you cannot stop on the way; (yet) you have no provisions (for the journey).
(偈238)
汝宜自造洲，精勤修观慧，
祛除诸秽垢，不复有生死。
Make a refuge for yourself. Strive without delay; become wise. Purged of stain and passionless, you will not come again to birth and old age.
# 含义 Meaning
为自己建造安全的岛吧! 尽早精进修行, 成为智者吧! 若能拂除尘垢与诸烦恼, 就不再生死轮回了。
Make a firm support for yourself; hasten to strive hard, and be wise. Having removed impurities and being free from moral defilements you will no longer be subject to rebirth and decay.
* 故事集 Story
屠夫和儿子的命运 18-235 to 238
沙瓦提城中有位从事屠宰工作很多年的屠夫。他喜欢吃牛肉，坚持每天的饮食必须有咖哩牛肉饭。有一天，他在前往河中沐浴之前，把要煮给一家人吃的肉摆在一旁。当他离开家后，他的一位朋友劝他妻子把肉卖掉，所以当天就没有咖哩牛肉饭了。他非常生气，就跑到后院去，割下一只公牛的舌头，加以烘焙之后才坐下来吃饭。
吃饭时，他想要咬一口牛舌头，但却咬断自己的舌头，而和那只公牛陷入相同的困境。大量的血从他的口中流出来，使他极度痛苦，又异常愤怒，终于死于非命，并且往生到悲惨的境界。他的妻子对他的遭遇非常惊吓，便劝他的儿子赶快离开家乡，到遥远的地方去，免得这种恶运变成诅咒，降临到他身上。她的儿子就到怛剎尸罗去当金匠。后来，他与老板的女儿结婚，也养育了几个孩子。等孩子都长大后，他才落叶归根，返回沙瓦提城。他的儿子们都是佛陀的虔诚信徒，所以非常担心他们的父亲，因为他的一生中没有做过任何的善行。
有一天，他们邀请佛陀和众多比库前来家中应供。供养之后，他们告诉佛陀：「尊者，我们是以父亲的名义供养佛陀和比库的。请您慈悲的向他说法，使他了解佛法。」
佛陀就向他们的父亲开示：「你渐渐老了，你的身体像枯萎的叶子，现在，你必须为未来的生命做准备，建立奉献和修行的生命方式，做个有智慧的人吧！」
察觉到世间生命无常，并且正念现前思考佛陀的告诫后，这老人证得了初果。
The Story of the Son of a Butcher 18-235 to 238
Once in Savatthi, there was a man who had been a butcher for fifty-five years. All this time, he slaughtered cattle and sold the meat and everyday he took meat curry with his rice. One day, he left some meat with his wife to cook it for the family, and then left for the riverside to have his bath. During his absence, a friend coaxed his wife to sell that particular piece of meat to him. As a result, there was no meat curry for the butcher on that day. But as the butcher never took his meal without meat curry, he hurriedly went to the back of his house, where an ox was standing. He promptly cut off the tongue of the ox and baked it over a fire. When having his meal, the butcher had a bite of the tongue of the ox, but as he did so his own tongue was cut off and fell into his plate of rice. Thus the ox and the butcher were in the same plight, both of them having had their tongues cut off. The butcher was in great pain and agony, and he went about agitatedly on his knees, with blood dripping profusely from his mouth. Then the butcher died and was reborn in the Avici Niraya.
The butcher's wife was greatly disturbed and she was anxious for her son to get away to some other place, lest this evil should befall him too. So she sent her son to Taxila. At Taxila, he acquired the art of a goldsmith. Later, he married the daughter of his master and some children were born to them. When their sons came of age he returned to Savatthi. The sons were endowed with faith in the Buddha and were religiously inclined. They were anxious about their father, who had grown old with no thought of religion or of his future existence. So one day, they invited the Buddha and the bhikkhus to their house for alms-food. After the meal they said to the Buddha, "Venerable Sir, we are making this offering to you today on behalf of our father. Kindly give a discourse specially for him." So the Buddha said, "My disciple! You are getting old; but you have not made any provisions of merit for your journey to the next existence; you should now find a support for yourself."
Then the Buddha spoke the above verse, at the end of the discourse the father of the donors of alms-food (i.e., the son of the butcher) attained Anagami Fruition.
(偈239)
剎那又剎那，一分又一分，
智者渐除垢，如冶工锻银。
By degrees, little by little, from time to time, a wise person should remove his own impurities, as a smith removes (the dross) of silver.
# 含义 Meaning
智者应该点点滴滴、时时刻刻去除精神的烦恼, 就像金匠去除金子的渣滓。
By degrees, little by little, from moment to moment a wise man removes his own impurities (moral defilements), as a smith removes the dross of silver or gold.
* 故事集 Story
供养圣者的婆罗门 18-239
有一次，一位婆罗门看见一群比库在整理袈裟，准备进城化缘。他发现到有些比库的袈裟碰到草地上的雨露而沾湿了，他就清除草径，除掉那些草，第二天，他发现有些比库的袈裟直接碰触到光秃的地面而弄脏了，他就用细砂铺在路上。后来，他又发现比库在大热天时会流汗，而在下雨天时身体会被淋湿，于是就在比库进城化缘前聚集的地方建立一间休息的房舍。
房舍建好时，他邀请佛陀和众多比库接受供养，并且说明自己如何一步步地完成他的善行。佛陀说：「婆罗门啊！有智慧的人一点一滴的完成善行。同时，慢慢地，但持续不断的去除心中的烦恼。」
The Story of a Brahmin 18-239
Once, a brahmin saw a group of bhikkhus re-arranging their robes as they were preparing to enter the city for alms-food. While he was looking, he found that the robes of some of the bhikkhus touched the ground and got wet because of dew on the grass. So he cleared that patch of ground. The next day, he found that as the robes of the bhikkhus touched bare ground, the robes got dirty. So he covered that patch of ground with sand. Then again, he observed that the bhikkhus would sweat when the sun was shining and that they got wet when it was raining. So finally, he built a rest house for the bhikkhus at the place where they gathered before entering the city for alms-food.
When the building was finished, he invited the Buddha and the bhikkhus for alms-food. The brahmin explained to the Buddha how he had performed this meritorious deed step by step. To him the Buddha replied "O Brahmin! The wise perform their acts of merit little by little, and gradually and constantly they remove the impurities of moral defilements."
Then the Buddha spoke the above verse, at the end of the discourse the brahmin attained Sotapatti Fruition.
(偈240)
如铁生锈垢，腐蚀其自身，
恶者生心垢，造恶至恶趣。
（注： 三恶趣-畜生、饿鬼、地狱）
As rust sprung from iron eats itself away when arisen, even so his own deeds lead the transgressor to states of woe.
# 含义 Meaning
恶业使做恶业的人堕落恶趣, 如同铁锈从铁块中长出来, 却反而腐蚀铁块。
Just as rust is formed from iron, and corrodes the iron from which it is formed, so also, his own deeds lead the transgressor to a lower plane of existence (duggati).
* 故事集 Story
往生成昆虫的比库 18-240
提沙是沙瓦提城的比库。有一天，他获得一些很好的袈裟而显得非常高兴。他想要在第二天就穿上它们。但当天晚上，他却去世了。由于对这些袈裟不当的执着，他竟然往生成一只昆虫，并且住在这些袈裟的褶层内。因为没人可以继承他的遗物，其他比库决定把这些袈裟分给大家。当他们正准备分袈裟时，这只昆虫非常愤怒，大声哭吼着：「他们在损毁我的袈裟。」
这时候，佛陀透过神通力量，听见它的哭叫声，便建议比库们七天后再处置这些袈裟。第八天，原属于提沙的袈裟就分给其他比库。
佛陀事后解释为什么要如此建议：「提沙在临终时，执着于这些袈裟，所以他往生后的前几天，先变成昆虫，并且住在这些袈裟里面。当你们要处理那些袈裟时，他非常痛苦，就在袈裟内跑来跑去。如果当时你们真的处理掉那些袈裟，他绝对会因为对你们的极端痛恨，而往生到更苦难的境界去。现在，由于他以前的善业，他已经往生到幸福的境界了，我才允许你们处理这些袈裟。比库们！执着是非常危险的，就好像铁锈腐坏本来的铁块一样，执着也毁灭一个人，使人堕落到更差的生命形态去。比库不应该沉溺或执着于四食，因为执着会延缓一个人修行的进步。」
The Story of Thera Tissa 18-240
Once there was a thera named Tissa in Savatthi. One day, he received a set of fine robes and was very pleased. He intended to wear those robes the next day. But that very night he died and because he was attached to the fine set of robes, he was reborn as a louse and lived within the folds of the robes. As there was no one to inherit his belongings, it was decided that this particular set of robes should be shared by other bhikkhus. When the bhikkhus were preparing to share out among themselves, the louse was very much agitated and cried out, "They are destroying my robes!" This cry was heard by the Buddha by means of his divine power of hearing. So he sent someone to stop the bhikkhus and instructed them to dispose of the robes only at the end of seven days. On the eighth day, the set of the robes which belonged to Thera Tissa was shared out by the bhikkhus.
Later, the Buddha was asked by the bhikkhus why he had told them to wait for seven days before sharing out the robes of Thera Tissa. To them the Buddha replied, "My sons, Tissa had his mind attached to this particular set of robes at the time of his death, and so he was reborn as a louse and stayed in the folds of the robes. When you all were preparing to share out the robes, Tissa the louse was very much in agony and was running about to and fro in the folds of the robes. If you had taken the robes at that time Tissa the louse would have felt very bitter against you and he would have to go to niraya. But now, Tissa has been reborn in the Tusita deva world, and that is why I have allowed you to take the robes. Indeed, bhikkhus, attachment is very dangerous; as rust corrodes iron from which it is formed, so also, attachment destroys one and sends one to niraya. A bhikkhu should not indulge too much in the use of the four requisites or be very much attached to them."
(偈241)
经不诵速忘，屋不修速烂，
懈怠美之垢，放逸护者垢。
Non-repetition is the decay of learning; neglect is the ruin of houses; laziness is the stain of beauty; heedlessness is the defect of a guard.
# 含义 Meaning
经文不常诵, 容易遗忘, 房屋不经常照顾, 容易腐坏, 怠惰会破坏美丽, 放逸是护卫者过失的原因。
Non-recitation is the taint of learning; non-maintenance is the taint of houses; indolence is the taint of beauty; unmindfulness is the taint of one who keeps watch.
* 故事集 Story
打诳语的比库 18-241
## 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)
## 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)
沙瓦提城的人经常赞叹沙利子和马哈摩嘎喇那比库的说法。有一次，拉鲁达伊听见他们的赞叹后表示，如果他们也听他说法的话，一定也会赞叹他。人们就邀请他说法，但他站在讲台时，却不知如何说，他请其他比库先说法，之后他再说法，但接连三次，他都无法开口说法。
这时候，信徒们已经耐心尽失，，而严于申斥：“你这大笨蛋!我们赞叹沙利子和马哈摩嘎喇那尊者时，你大言不惭地说你也可以像他们一样的说法，现在你怎么不也说法啊！”拉鲁达伊颜面尽失地离开。
佛陀知道这件意外时，说：“拉鲁达伊对佛法所知不多。不知道经常复诵经文，也记不住任何经文。由于不复诵所学的经文，他对这些经文就愈来愈生疏了。”
The Story of Laludayi 18-241
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural powers.)
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural powers.)
In Savatthi, people coming back after hearing the discourses given by Thera Sariputta and Thera Maha Moggallana were always full of praise for the two Chief Disciples. On one occasion, Laludayi, hearing their praises, said to those people that they would be saying the same about him after listening to his discourses. So Laludayi was asked to deliver a discourse; he climbed on to the platform but he could not say anything. So he asked the audience to let another bhikkhu take the turn first and that he would take the next turn. In this way, he put off three times.
The audience lost patience with him and shouted, "You big fool! When we praised the two Chief Disciples you were vainly boasting that you could preach like them. Why don't you preach now ?" So Laludayi ran away and the crowd chased him. As he was frightened and was not looking where he was going, he fell into a latrine pit.
When the Buddha was told about this incident, he said, "Laludayi had learned very little of the Dhamma; he does not recite the religious texts regularly; he has not memorized anything. Whatever little he has learned gets rusty by not reciting."
(偈242)
不贞妇之垢，悭吝施者垢，
此等诸恶业，今世后世垢。
Misconduct is the stain of a woman. Stinginess is the stain of a donor. Stains are evil things both in this world and in the next.
# 含义 Meaning
邪淫是女人的污垢, 吝啬是布施者的污垢。 不论今生或来世, 所有的恶业都是污垢。
Sexual misconduct is the taint of a woman; stinginess is the taint of a giver; evil ways are indeed taints in this world as well as in the next.
(偈243)
此等垢秽中，无明垢为最。
比丘除诸垢，舍垢至清净。
A worse stain than these is ignorance, the greatest stain. Abandoning this stain, be stainless, O Monks!
# 含义 Meaning
比库们！无明是最污秽的污垢, 你们应当去除无明, 成为无垢比库。
A taint worse than these is ignorance (of the Truth), which is the greatest of taints. O bhikkhus, abandon this taint and be taintless.
* 故事集 Story
妻子有外遇的男子 18-242 & 243
一名男子的妻子与人私通。他感到惭愧，而回避所有的朋友，甚至也远离佛陀。过来一阵子，他又去向佛陀顶礼问讯。
佛陀明白他前阵子不曾前来的原因时，告诫他：“弟子啊！不知羞耻的女性像河水、马路、酒店、公共休息的房舍或路边的茶水，各式各样的人都可以使用它们。事实上，举止随便，不贞的女子必定自我毁灭。”
The Story of a Man Whose Wife Committed Adultery 18-242 & 243
Once, the wife of a man committed adultery. He was so ashamed on account of his wife's misbehaviour that he dared not face anyone; he also kept away from the Buddha. After some time, he went to the Buddha and the Buddha asked him why he had been absent all that time and he explained everything. On learning the reason for his absence, the Buddha said, "My disciple, women are just like a river, or a road, or a liquor shop or a rest house, or a water-pot stand at the roadside; they associate with all sorts of people. Indeed, sexual misconduct is the cause of ruin for a woman."
Then the Buddha spoke the above verse, at the end of the discourse many people attained Sotapatti Fruition.
(偈244)
无耻莽如鸦，诋毁人胆大，
傲慢邪恶者，生活是容易。
（注： 无耻莽如鸦-Kākasūra鸦英雄；此句指厚颜无耻者）
Easy is the life of a shameless one who is as impudent as a crow, back-biting, presumptuous, arrogant, and corrupt.
# 含义 Meaning
不知羞耻, 卤莽如乌鸦, 诋毁他人, 粗暴邪恶的人, 生活随便。
Life is easy for one who is shameless and bold as a crow, who slanders others and is pretentious, aggressive and corrupt.
(偈245)
有惭求清净，谦逊离爱染，
正命观修者，生活是不易。
Hard is the life of a modest one who ever seeks purity, is detached, humble, clean in life, and reflective.
# 含义 Meaning
知所惭愧, 清净不染, 谦逊, 清净观照察觉的人, 生活戒慎。
Life is hard for one with a sense of shame, who always seeks purity, who is free from attachment, who is modest and who sees clearly what is proper livelihood.
* 故事集 Story
行医的比库 18-244 & 245
小沙马内拉比库懂得医药病理。有一天，他看完一位病人后，在回去的路上遇见舍利弗尊者，他向尊者说自己医疗后，得到非常美味的食物做为医疗的报酬。他请舍利弗尊者与他分享这些美味。但舍利弗尊者一言不发地离他而去。舍利弗尊者之所以不接受小沙马内拉比库的食物，是因为小沙马内拉比库违犯比库「不可因为个人利益而从事医疗行为」的戒律。
佛陀知道事情的来龙去脉后，说：「比库们！无行比库的身、口、意不清净。同时，傲慢得像只乌鸦。他会利用不正当的手段去获取舒适的生活。相反的，知羞耻的比库，日子艰困。」
The Story of Culasari 18-244 & 245
One day, Culasari came back after ministering to a patient. On his way he met Thera Sariputta and related to him how he went to treat a patient and had been given some delicious food for his services. He also begged Thera Sariputta to accept some of the food from him. Thera Sariputta did not say anything to him but continued on his way. Thera Sariputta refused to accept food from that bhikkhu because that bhikkhu had transgressed the law prohibiting bhikkhus from practising medicine. Other bhikkhus reported about this to the Buddha and he said to them, "Bhikkhus! A bhikkhu who is shameless is coarse in thought, word and deed. He is arrogant like a crow, he would find a living by unlawful means and live in comfort. On the other hand, life for a bhikkhu who has a sense of shame is not easy."
Then the Buddha spoke the above verse, at the end of the discourse many people attained Sotapatti Fruition.
(偈246)
若人于今世，杀生说妄语，
偷盗不与取，邪淫犯人妻。
Whoso in this world destroys life, tells lies, takes what is not given, goes to others’ wives -
# 含义 Meaning
杀生、妄语、拿非份之物、邪淫 -
He who destroys life, tells lies, takes what is not given him, commits adultery and takes intoxicating drinks, digs up his own roots even in this very life, commits adultery and
(偈247)
耽溺于酒品，造作如是恶，
彼于今世中，断毁自善根。
and is addicted to intoxicating drinks, such a one digs up his own root in this world.
# 含义 Meaning
酗酒的人, 所造的恶, 当世中自寻恶报。
and takes intoxicating drinks, digs up his own roots even in this very life.
(偈248)
善男子应知，制恶实为难，
莫令贪与瞋，陷汝于长苦。
Know thus O good man: “Not easy of restraint are evil things.” Let not greed and wickedness drag you to protracted misery.
# 含义 Meaning
善良的人啊! 恶念难于调御, 所以不要因贪婪与邪恶, 而使自己长期受苦报。
Know this, O man! Not restraining oneself is evil; do not let greed and ill will subject you to prolonged misery.
* 故事集 Story
守戒不容易 18-246, 257 & 248
有一次，五位在家信徒到揭达林给孤独园去持戒，他们各自守五戒中的一戒，每个人都说自己所守的戒最难遵守。因此争论不休，他们就向佛陀报告他们各自的见解，佛陀告诫他们：
「你们不应该认为那些戒简单或微不足道，遵守戒律会使你们幸福美满。不可看轻任何戒律，所有戒律都难于遵守。」
The Story of Five Lay-Disciples 18-246, 257 & 248
On one occasion five lay-disciples were keeping sabbath at the Jetavana monastery. Most of them were observing only one or two of the five moral precepts (sila). Each one of them observing a particular precept claimed that the precept observed by him was the most difficult and there were a lot of arguments. In the end, they came to the Buddha with this problem. To them the Buddha said, "You should not consider any individual precept as being easy or unimportant. Each and every one of the precepts must be strictly observed. Do not think lightly of any of the precepts; none of them is easy to observe."
Then the Buddha spoke the above verse, at the end of the discourse the five lay-disciples attained Sotapatti Fruition.
(偈249)
人应信乐施，他人获善施，
心嫉不满者，昼夜不安宁。
People give according to their faith and as they are pleased. Whoever therein is envious of others’ food and drink, gains no peace either by day or by night.
# 含义 Meaning
人应出于信仰和喜乐而布施, 嫉妒别人获得饮食的人, 日夜不得安宁。
People give according to their faith and their devotion; one who is displeased with others receiving food and drink cannot attain concentration (samadhi) by day or by night.
(偈250)
断除此怨心，拔根灭除妒，
是人于昼夜，心静能得定。
But he who has this (feeling) fully cut off, uprooted and destroyed, gains peace by day and by night.
# 含义 Meaning
如果连根拔除这种嫉妒心, 日夜都安宁。
He who has this feeling of displeasure cut off, uprooted and removed, will surely attain concentration (samadhi) by day or by night.
* 故事集 Story
嫉妒的心不得安宁 18-249 & 250
年轻的提舍比丘有个非常坏的习惯，就是蔑视他人的善行。他甚至批评着名的布施者如给孤独长者和维沙卡。他更吹嘘说，他的亲戚都非常富有，而且像水井一般，任何人都可以前去汲水。听他这么说，有些比丘心下怀疑，就想一探究竟。
他们就到他的家乡去调查，结果发现他的亲戚都很贫穷，提舍所说的全不实在。这些比丘就向佛陀报告，佛陀因此说：「比丘若因为别人接受礼物和供养，而心生不快，永远无法证得清净止观。」
The Story of Tissa 18-249 & 250
Tissa, a young bhikkhu, had a very bad habit of disparaging other people's charities and good deeds. He even criticized the charities given by such renowned donors like Anathapindika and Visakha. Besides, he boasted that his relatives were very rich and were like a well where anyone could come for water. Hearing him boast thus, other bhikkhus were very sceptical; so they decided to find out the truth.
Some young bhikkhus went to the village from where he came and made enquiries. They found out that Tissa's relatives were all poor and that all this time Tissa had only been making a vain boast. When the Buddha was told about this, he said, "Bhikkhus, a bhikkhu who is displeased with others receiving gifts and offerings can never attain Magga and Phala."
(偈251)
无火热如贪，无执紧如瞋，
无网密如痴，无流急如爱。
There is no fire like lust, no bond like hate, no net like delusion, no torrent like craving.
# 含义 Meaning
没有任何火比得上贪欲, 没有任何执着比得上瞋恚, 没有任何系缚比得上愚痴, 没有任何河流比得上爱欲。
There is no fire like passion, there is no grip like ill will, there is no net like ignorance, there is no river like craving.
* 故事集 Story
精神不集中的信徒 18-251
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一)
有一次，佛陀在揭达林给孤独园讲授佛法时，大众中有五位在家信徒。其中一位坐着睡着了；第二位用手指头刮地上；第三位，用手摇树；第四位仰头向天；只要第五位专心恭敬地听佛说法。阿难达尊者看见他们不同的行为举止时，告诉佛陀：“世尊，你在说法时，这五人之中只有一位专心听讲。”阿难达也向佛陀叙述其他四位的举止，并且请教佛陀，为什么他们有这种表现呢？
佛陀说，这是因为他们无法改变旧有的习气。在过去世时，第一位信徒是一条蛇，因为蛇总是捲曲着身子睡觉，所以才会在听闻佛法时睡觉；刮地的信徒在前世是地下生物；摇树的是只猴子；仰头向天的是星象学家；专心听法的人则是学识丰富的婆罗门。
佛陀接着说：“阿难达！记住！人必须专心听讲才能了解佛法，而且很多人不了解佛法。”
“世尊！礙障人们证悟佛法的是什么？”阿难达进一步发问。
“阿难达！贪、瞋、痴障碍众生证悟佛法。众火中，欲望之火最是厉害，贪欲永不止息地灸烧众生。”
The Story of Five Lay-disciples 18-251
## Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
On one occasion, five lay-disciples were present while the Buddha was expounding the Dhamma at the Jetavana monastery. One of them was asleep while sitting, the second one was drawing lines with his fingers on the ground, the third was trying to shake a tree, the fourth was looking up at the sky. The fifth was the only one who was respectfully and attentively listening to the Buddha. Thera Ananda, who was near the Buddha fanning him saw the different behaviour of the five disciples and said to the Buddha, "Venerable Sir! While you were expounding the Dhamma like big drops of rain falling from the sky, only one out of those five people were listening attentively." Then Thera Ananda described the different behaviour of the other four to the Buddha and asked why they were behaving thus.
The Buddha then explained to Thera Ananda, "Ananda, these people could not get rid of their old habits. In their past existences, the first one was a snake; as a snake usually coils itself up and goes to sleep, so also, this man goes to sleep while listening to the Dhamma. The one who was scratching the earth with his hand was an earthworm, the one who was shaking the tree was a monkey, the one who was gazing up at the sky was an astronomer and the one who was listening attentively to the Dhamma was a learned astrologer. In this connection, Ananda, you must remember that one must be attentive to be able to understand the Dhamma and that there are many people who cannot follow what was being said."
Thera Ananda then asked the Buddha, "Venerable Sir! What are the things that prevent people from being able to take in the Dhamma?" And the Buddha replied, "Ananda, passion (raga), ill will (dosa) and ignorance (moha) are the three things that prevent people from taking in the Dhamma. Passion burns one; there is no fire like passion. The world may burn up when seven suns rise in the sky, but that happens very rarely. Passion burns always and without any break."
Then the Buddha spoke the above verse, at the end of the discourse the one who was listening attentively attained Sotapatti Fruition.
(偈252)
易见他人过，己过欲见难，
扬疵如扬糠，己过则匿藏，
狡猾赌徒子，作弊藏骰子。
Easily seen are others’ faults, hard to see are one’s own. Like chaff one winnows others’ faults, but one’s own (faults) one hides, as a crafty fowler conceals himself by camouflage.
# 含义 Meaning
看见别人的过失很容易, 看见自己的过失则很难揭: 扬别人的过错, 像扬弃糟糠, 但隐匿自己的过错，却像狡猾的家禽躲藏起来。
It is easy to see the faults of others, but difficult to see one's own. A man broadcasts the fault; of others like winnowing chaff in the wind, but hides his own faults as a crafty fowler covers himself.
* 故事集 Story
富翁 18-252
有一次，佛陀到盎嘎国和优塔卢弘扬佛法时，来到跋提城。他透过神通，知道城中巨富泯兔家人，包括他本人、妻子、儿子、媳妇、孙女和仆人证得初果的机缘已经成熟。泯兔本人曾在家中后院发现大堆等身高的金羊雕像，人们因此称呼他泯兔（巴利文的意思是公羊）富翁。
泯兔家人听说佛陀来到跋提，就前去向佛陀顶礼问讯，并且在听完佛陀的说法后，证得初果。泯兔告诉佛陀，在他们前来听法的路上，一些苦行外道批评佛陀，并且试图说服他不要前来听佛陀说法。佛陀回答他：「弟子啊！夸大别人的缺点和错误，而对自己的错误视若无睹是很自然的现象。」
佛陀接着说明泯兔的前世。佛陀说在某一世时，泯兔捐献兴建一座精舍和集会用的厅堂给咖沙巴佛。而在另一世时，他是巴拉纳西的富翁，那时候，当地发生飢荒，他把自己仅剩的食物供养一位独觉佛。由于这供养，他煮饭的锅罐奇迹似的装满了米。
The Story of Mendaka the Rich Man 18-252
Once, during his tour of Anga and Uttara regions, the Buddha saw in his vision that time was ripe for Mendaka, his wife, his son, his daughter-in-law, his granddaughter and his servant, to attain Sotapatti Fruition. Seeing the prospect of these six people attaining Sotapatti Fruition, the Buddha went to the town of Baddiya.
Mendaka was an extremely rich man. It was said that he found a large number of life-size golden statues of goats in his backyard. For this reason, he was known as Mendaka (a goat) the rich man. Again, it was also said that during the time of Vipassi Buddha he had donated a monastery for Vipassi Buddha and a congregation hall complete with a platform for the preacher. On completion of these buildings he made offerings of alms-food to Vipassi Buddha and the bhikkhus for four months. Then, in yet another of his past existences, when he was a rich man in Baranasi, there was a famine throughout the region. One day, they had cooked a meal just enough for the members of the family when a paccekabuddha stood at the door for alms-food. Then and there he offered all the food. But due to his great faith and generosity, the rice pot was later found to be miraculously filled up again; so also were his granaries.
Mendaka and his family, hearing that the Buddha was coming to Baddiya, went to pay homage to him. After hearing the discourse given by the Buddha, Mendaka, his wife Candapaduma, his son Danancaya, his daughter-in-law Sumanadevi, his granddaughter Visakha and the servant Punna attained Sotapatti Fruition. Mendaka then told the Buddha how on his way, some ascetics had spoken ill of the Buddha and had tried to dissuade him from coming to see him. The Buddha then said, "My disciple, it is natural for people not to see one's own faults, and to exaggerate other people's faults and failings."
(偈253)
若见他人过，心忿不平者，
徒增其烦恼，断惑路遥远。
He who sees others’ faults, and is ever irritable — the defilements of such a one multiply. He is far from the destruction of defilements.
# 含义 Meaning
挑剔别人的过错, 容易忿怒的人烦恼增长, 同时, 离究竟断惑的境界还很遥远。
In one who constantly sees the faults of others and is always disparaging them, moral intoxicants (asavas) increase; he is far from extinction of moral intoxicants (i.e., he is far from attainment of arahatship).
* 故事集 Story
挑剔的比库 18-253
优哈那珊尼比库老爱挑剔别人，说别人的不是。众多比库就向佛陀报告。
佛陀说：「比库们！如果挑剔别人的错误，是为了教导对方正确的方式，这种挑剔不是恶意的行为，不需要加以谴责。但如果老是挑别人的毛病，数落他人不是，只是出于轻蔑和恶意，这种人无法获得禅定。他无法了解佛法，烦恼会在他心中滋长。」
The Story of Thera Ujjhanasanni 18-253
Thera Ujjhanasanni was always finding fault with and speaking ill of others. Other bhikkhus reported about him to the Buddha. The Buddha replied to them, "Bhikkhus, if someone finds fault with another so as to teach him in good way; it is not an act of evil and is therefore not to be blamed. But, if someone is always finding fault with others and speaking ill of them just out of spite and malice, he will not attain concentration and mental absorption (jhana). He will not be able to understand the Dhamma, and moral (intoxicants asavas) will increase in him."
(偈254)
虚空无道迹，外道无沙门，
凡夫爱着障，如来净无障。
（注： 障-指爱、见、慢）
In the sky there is no track. Outside there is no recluse. Mankind delights in obstacles. The Tathāgatas are free from obstacles.
# 含义 Meaning
天空中无道迹, 只有佛陀的教法才能证得涅槃, 世间人执着诸邪见, 如来则不。
In the sky there is no track; outside the Buddha's Teaching there is no ariya bhikkhu (samana). All beings take delight in fetters (i.e., craving, pride and wrong view) that prolong samsara; all the Buddhas are free from these fetters.
(偈255)
虚空无道迹，外道无沙门，
诸行皆无常，诸佛不动转。
In the sky there is no track. Outside there is no recluse. There are no conditioned things that are eternal. There is no instability in the Buddhas.
# 含义 Meaning
天空中无道迹, 只有佛陀的教法才能证得涅槃, 五蕴无常, 诸佛坚定, 不随境转。
In the sky there is no track; outside the Buddha's Teaching there is no ariya bhikkhu (samana). There is no conditioned thing that is permanent; all the Buddhas are unperturbed (by craving, pride and wrong view).
* 故事集 Story
四处云行的苦行者 18-254 & 255
四处云行的苦行者须跋陀罗在拘尸那罗时，听说佛陀当天晚上就要般涅槃了。他曾经向不同宗教的负责人请教三个困扰他很久的问题，但是他们的答案都无法令他满意。虽然尚未请教过佛陀，但他觉得只有佛陀才能回答他的问题，于是急忙前去面见佛陀，阿难达尊者却希望他不要去打扰佛陀，但佛陀听见两人的对话后，同意接见他，须跋陀罗就向佛陀请教三个问题：
1. 天空是否有轨迹？
2. 佛陀教法外可否找到圣者 ？
3. 有没有不是无常的缘起法？
佛陀对这三个问题的回答都是否定的。
The Story of Subhadda the Wandering Ascetic 18-254 & 255
Subhadda the wandering ascetic was staying at Kusinara when he heard that the parinibbana of Gotama Buddha would take place in the last watch of that night. Subhadda had three questions which had been troubling him for a long time. He had already put these questions to other religious leaders, namely, Purana Kassapa, Makkhali Gosala, Ajita Kesakambala, Pakudha Kaccayana, Sancaya Belatthaputta and Nigantha Nataputta, but their answers did not satisfy him. He had not yet asked Gotama Buddha, and he felt that only the Buddha could answer his questions. So, he hurried off to the Sal Grove, but the Venerable Ananda did not allow him to see the Buddha, because the Buddha was by that time very weak. The Buddha overheard their conversation and consented to see Subhadda. Subhadda asked three questions. They are:
(1) Are there any tracks in the sky?
(2) Are there any ariya bhikkhus (samanas) outside the Teaching of the Buddha? and
(3) Is there any conditioned thing (sankhara) that is permanent?
The Buddha's answer to all the above questions was negative.
Then the Buddha spoke the above verse, at the end of the discourse Subhadda attained Anagami Fruition and as requested by him the Buddha admitted him to the Order of the bhikkhus. Subhadda was the last one to become a bhikkhu in the life time of the Buddha. Eventually, Subhadda attained arahatship.
