(偈273)
诸道八支胜，诸谛四句胜，
诸法离欲胜，两足具眼胜。
(注: 八支胜-八正道；四句胜-四圣谛；离欲胜-涅槃；眼胜-佛具：肉眼、天眼、慧眼、佛眼、一切智眼五眼。)
The best of paths is the Eightfold Path. The best of truths are the four Sayings. Non-attachment is the best of states. The best of bipeds is the Seeing One.
# 含义 Meaning
所有道中八正道最殊胜, 所有法中四圣谛最殊胜, 所有境界中不执着(涅槃)最殊胜, 两足众生中佛陀最殊胜。
Of paths, the Path of Eight Constituents is the noblest; of truths, the Four Noble Truths are the noblest; of the dhammas, the absence of craving (i.e., Nibbana) is the noblest; of the two-legged beings, the All-Seeing Buddha is the noblest.
(偈274)
此乃唯一道，清净诸知见。
顺此正道行，魔王为错乱。
This is the only Way. There is none other for the purity of vision. Do you follow this path. This is the bewilderment of Māra.
# 含义 Meaning
这是唯一的正道，除此之外, 再没有证入清净知见的正道了, 奉行此正道吧! 魔波旬就无能为力。
This is the only Path, and there is none other for the purity of vision. Follow this Path; it will bewilder Mara.
(偈275)
奉修此正道，能尽于诸苦。
亲拔欲箭已，故我说此道。
Entering upon that path, you will make an end of pain. Having learnt the removal of thorns, have I taught you the path.
# 含义 Meaning
奉行此正道, 就可以灭尽诸苦, 此一正道也是我灭尽诸苦, 证悟圣果(成为佛陀)时所宣说的正道(法)。
Following this Path, you will make an end of dukkha. Having myself known the Path which can lead to the removal of the thorns of moral defilements, I have shown you the Path.
(偈276)
汝等应自勤，如来唯导师，
入道禅修者，解脱魔系缚。
Striving should be done by yourselves; the Tathāgatas are only teachers. The meditative ones, who enter the way, are delivered from the bonds of Māra.
# 含义 Meaning
你们应该自己努力, 如来只是指出正道而已, 奉行此一正道并且禅修的人, 可以解脱魔波旬的束缚。
You yourselves should make the effort; the Tathagatas (Buddhas) only can show the way. Those who practise the Tranquillity and Insight Meditation are freed from the bond of Mara.
* 故事集 Story
解脱之道 20-273 to 276
一群比库伴随佛陀到某一村子去化缘后，回到揭达林给孤独园。当天傍晚，他们在一起讨论路途的情况，尤其有关当地的山川地势，究竟是平地或山峦起伏，泥土路或碎石路等等。佛陀听到他们的话后，就过来告诉他们：「比库们！你们现在所谈论的路况是外在的环境，比库应该只关注圣者的修行之道，并且精进修习可以引领至涅槃的修行。」
(注) 「八正道」即中道，可用来证悟涅槃。注2：「四圣谛」：苦、集、灭、道。不管佛陀出世与否，四圣谛永远存在世间，佛陀只是指出四圣谛而已 。注3：佛陀是第一位主张人可以不用依赖超自然或或外在的力量，而自行证得解脱的宗教师。
The Story of Five Hundred Bhikkhus 20-273 to 276
Five hundred bhikkhus, after accompanying the Buddha to a village, returned to the Jetavana monastery. In the evening they talked about the trip, especially the nature of the land, whether it was level or hilly, clayey or stony, etc. The Buddha came to them in the midst of their conversation and said to them, "Bhikkhus, the path you are talking about is external to you; a bhikkhu should only be concerned with the path of the Noble Ones (ariyas) and strive to do what should be done for the attainment of the Ariya Path (Magga) that leads to the realization of the Perfect Peace (Nibbana)."
Then the Buddha spoke the above verse, at the end of the discourse those five hundred bhikkhus attained arahatship.
(偈277)
诸行皆无常，以慧观照时，
心厌离于苦，此道达清净。
(注: 苦-五蕴苦)
“All conditions are impermanent:” when one sees this with wisdom, one is disenchanted with suffering; this is the path to purity.
# 含义 Meaning
诸法无常, 如果能够以智慧如此观照, 就能厌离诸苦, 这就是清净道。
"All conditioned phenomena are impermanent"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.
* 故事集 Story
观无常 20-277
一群比库各自依佛陀给他们的禅观指导到林子里去禅修，但是却进步迟缓，他们便回去见佛陀，请佛陀给更适合他们的禅观指导。佛陀于是透过神通，明白这些比库在咖沙巴佛时，曾修习无常观，所以佛陀就告诫他们：「比库，一切缘起法，都是无常(注)。」
(注) 一切因缘和合的事物，不论是有生命或无生命都遵守无常、苦和无我的永恒定律，没有任何超自然的神祇可以改变或停止这永恒定律。众生的所有问题和苦，都根源于我们执着于瞬间的感觉，及东西和一切事物的不确定性。我们的贪欲和无常之间的冲突，造成精神或肉体的痛苦。明白观照这永恒定律的人，可以获得内心的和平与满足。
On Anicca (Impermanence) 20-277
Five hundred bhikkhus, after receiving their subject of meditation from the Buddha, went into the forest to practise meditation, but they made little progress. So, they returned to the Buddha to ask for another subject of meditation which would suit them better. On reflection, the Buddha found that those bhikkhus had, during the time of Kassapa Buddha, meditated on impermanence. So, he said, "Bhikkhus, all conditioned phenomena are subject to change and decay and are therefore impermanent."
Then the Buddha spoke the above verse, at the end of the discourse those five hundred bhikkhus attained arahatship.
(偈278)
诸行皆是苦，以慧观照时，
心厌离于苦，此道达清净。
“All conditions are unsatisfactory:” when one sees this with wisdom, one is disenchanted with suffering; this is the path to purity.
# 含义 Meaning
诸行皆苦, 如果能够以智慧如此观照, 就能厌离诸苦, 这就是清净道。
"All conditioned phenomena are dukkha"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.
* 故事集 Story
诸行皆苦 20-278
一群比库各自依佛陀给他们的禅观指导到林子里去禅修，但是却进步迟缓，他们便回去见佛陀，请佛陀给更适合他们的禅观指导。佛陀于是透过神通，明白这些比库在过去咖沙巴佛时，曾修习苦观，所以佛陀就告诫他们：「比库！一切缘起法，都令人难以忍受、不完美，所以都是苦 。」
On Dukkha （Suffering) 20-278
The story is the same as the story on Anicca. Here, the Buddha on reflection found that another group of five hundred bhikkhus had meditated on dukkha. So, he said, "Bhikkhus, all khandha aggregates are oppressive and unsatisfactory; thus all khandhas are dukkha."
(偈279)
诸法皆无我，以慧观照时，
心厌离于苦，此道达清净。
(注: 法-五蕴khandhā)
“All phenomena are not-self:” when one sees this with wisdom, one is disenchanted with suffering; this is the path to purity.
# 含义 Meaning
诸法无我, 如过能够以智慧如此观照, 就能厌离诸苦, 这就是清净之道。
"All phenomena (dhammas) are without Self"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.
* 故事集 Story
诸法无我 20-279
一群比库各自得到佛陀给他们的禅观指导后，到林子里去禅修，但是却进步迟缓，他们便回去见佛陀，请佛陀给更适合他们的禅观指导。佛陀于是透过神通，明白这些比库在过去咖沙巴佛时，曾修习无我观，所以佛陀就告诫他们：「比库！一切缘起法，都是无我，不受人左右。」
(注) 所有缘起法都是无常、苦和无我。厌离它们的人可以证得涅槃。无我是佛陀的重要观点。
On Anatta (Insubstantiality or Non-Self) 20-279
The story is the same as the stories on Anicca and Dukkha. Here, the Buddha on reflection found that still another group of five hundred bhikkhus had meditated on insubstantiality or non-self (anatta). So, he said, "Bhikkhus, all khandha aggregates are insubstantial; they are not subject to one's control."
Then the Buddha spoke the above verse, at the end of the discourse those five hundred bhikkhus attained arahatship.
(偈280)
应勤时不勤，青壮陷怠惰，
意沉心薄弱，怠惰不得道。
The inactive idler who strives not when he should strive, who, though young and strong, is slothful, with (good) thoughts depressed, does not by wisdom realise the Path.
# 含义 Meaning
应当努力修行时不努力; 年轻力壮, 但意志与思虑不坚定, 怠惰的人, 无法发现可以证得智慧的正道。
The idler who does not strive when he should be striving, who though young and strong is given to idleness, whose thoughts are weak and wandering, will not attain Magga Insight which can only be perceived by wisdom.
* 故事集 Story
精进，莫放逸 20-280
沙瓦提城的一群年轻男子在佛陀的允许下出家，加入僧团，佛陀并且给他们观想的题目。这些初出家的比库，除了一人以外，全部到林子里去禅修。他们日夜不休地精进修习，所以经过一段时间后，全都证得阿罗汉果，便回去向佛陀顶礼问讯。而其中唯一未到林子里去禅休的提撒比库，因为未精进修习，所以毫无成就。
当提撒比库发现其他比库的修持都比他好时，后悔曾经浪费时光，他就下定决心，要不眠不休的禅修。当天晚上经行时，他不小心滑倒，而跌断大腿骨，其他比库听见他的哭叫声时，都跑去帮忙。
佛陀知道这次意外事件时，说：「比库若在应该精进修习的时候，虚度时光，不知精进修习，无法证得禅定和清净。」
The Story of Thera Tissa the Idle One 20-280
Once, five hundred young men were admitted into the Order by the Buddha in Savatthi. After receiving a subject of meditation from the Buddha, all the new bhikkhus except one went to the forest to practise meditation. They practised zealously and vigilantly so that in due course all of them attained arahatship. When they returned to the monastery to pay homage to him, the Buddha was very pleased and satisfied with their achievement. Bhikkhu Tissa who stayed behind did not try hard and therefore achieved nothing.
When Tissa found that the relationship between the Buddha and those bhikkhus was very cordial and intimate, he felt rather neglected, and regretted that he had wasted all that time. So he resolved to practise meditation throughout the night. As he was walking in meditation on that night, he slipped and broke a thigh bone. Other bhikkhus hearing his cry went to help him. On hearing about the above incident the Buddha said, "Bhikkhus, one who does not strive when he should be striving but idle away his time will not attain mental absorption (jhana) and Magga Insight."
(偈281)
慎言善御心，不以身行恶，
清净三业者，得圣所证道。
Watchful of speech, well restrained in mind, let him do nought unskilful through his body. Let him purify these three ways of action and win the path realised by the sages.
# 含义 Meaning
愿言语谨慎, 调伏心意, 不以身作恶; 愿如此清净身口意的人可以证得圣者所宣说的正法。
One should be careful in speech, be well-restrained in mind, and physically, too, one should do no evil. One should purify these three courses of action and accomplish the practice of the Path of Eight Constituents made known by the Buddhas.
* 故事集 Story
护持身、口、意 20-281
## 马哈摩嘎喇那 = 摩诃目犍连 (十大弟子 / 神通第一)
马哈摩嘎喇那尊者有一次和勒叉那比库下山时，看见一只猪面人身、悲惨的饿鬼。这时候，马哈摩嘎喇那尊者只是微笑。回到精舍时，勒叉那比库问尊者，因何微笑？尊者回答说，因为他看见那只满嘴蛆虫的猪面人身饿鬼。佛陀这时候也说，在他证得究竟智慧，成为佛陀时，也曾亲眼目睹该饿鬼，佛陀因此叙说该饿鬼的前世因缘：
在过去佛时，这饿鬼是一位经常为人讲经说法的比库。有一次，他到有两位比库居住的一处精舍去。停留期间，他发现当地的人欢喜听他说法，他因此想到，如果能使这两位比库远离该精舍，而为自己独有，就再好也不过了。他于是开始分化离间这二位比库，使他们争论不休，终于都离开精舍。因为这恶业，他在死后，长期遭受苦报。今生，他也生为猪面人身，继续受苦。
佛陀因此说：「身为比库，应内心祥和，不可造身、口、意的恶业。」
The Story of a Swine-Peta 20-281
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural powers.)
Once Thera Maha Moggallana was coming down the Gijjhakuta hill with Thera Lakkhana when he saw a miserable, ever-hungry peta, with the head of a swine and the body of a human being. On seeing the peta, Thera Maha Moggallana smiled but did not say anything. Back at the monastery, Thera Maha Moggallana, in the presence of the Buddha, talked about the swine-peta with its mouth swarming with maggots. The Buddha also said that he himself had seen that very peta soon after his attainment of Buddhahood, but that he did not say anything about it because people might not believe him and thus they would be doing wrong to him. Then the Buddha proceeded to relate the story about the swine-peta.
During the time of Kassapa Buddha, this particular peta was a bhikkhu who often expounded the Dhamma. On one occasion, he came to a monastery where two bhikkhus were staying together. After staying with those two for some time, he found that he was doing quite well because people liked his expositions. Then it occurred to him that it would be even better if he could make the other two bhikkhus leave the place and have the monastery all to himself. Thus, he tried to set one against the other. The two bhikkhus quarrelled and left the monastery in different directions. On account of this evil deed, that bhikkhu was reborn in Avici Niraya and he was serving out the remaining part of his term of suffering as a swine-peta with its mouth swarming with maggots. Then the Buddha exhorted, "A bhikkhu should be calm and well-restrained in thought, word and deed."
(偈282)
由禅观生慧，无禅观无慧，
明了其得失，勤修增上慧。
From meditation arises wisdom. Without meditation wisdom wanes. Knowing this twofold path of gain and loss, let one so conduct oneself so that wisdom increases.
# 含义 Meaning
定中生慧, 无定则慧减, 明白这种道理的人, 应该自行努力, 以增长定慧。
Indeed, wisdom is born of meditation; without meditation wisdom is lost. Knowing this twofold path of gain and loss of wisdom, one should conduct oneself so that wisdom may increase.
* 故事集 Story
只有知识，但不能加以领悟是没有用的 20-282
波思拉是一资深的比库，不仅深深理解佛法，并且教导比库佛法，但也因此十分贡高、自负。佛陀清楚他的弱点，希望加以改正，引导他走上修行的正道，所以每当波思拉比库来顶礼问讯时，佛陀就称呼他：「无用的波思拉比库！」几次听到佛陀如此称呼自己时，他仔细思考其中的含意，终于了解佛陀所以如此称呼，是因为自己虽然对佛法具有广泛的知识，却不曾认真精进禅修，所以未能证得圣果，连初禅也没有。
因此，他在未知会任何人的情况下就离开了，前往非常遥远的沙瓦提城外一处有众多 比库的精舍。他首先去见最资深的比库，并谦卑地请他担任自己的导师，但这比库为了使波思拉能真正谦卑，就要波思拉去请求第二资深的比库担任导师。他就去见第二位比库，但第二位比库也同样告诉他去见另一较资浅的比库。他于是辗转来到一位年轻的阿罗汉沙马内拉处，最后这沙马内拉在确定波思拉比库会敬谨接受教导后，才答应担任波思拉比库的导师。在这沙马内拉的指导下，波思拉比库收摄心念，如实观身，精进禅修 。
佛陀透过神通知道波思拉比库正在精进禅修，就放光，劝诫他要坚定，努力精进，发展更高的心灵境界。不久，波思拉比库就证得阿罗汉果。
The Story of Thera Potthila 20-282
Potthila was a senior bhikkhu who knew the Pitaka well and was actually teaching the Dhamma to five hundred bhikkhus. Because he knew the Pitaka, he was also very conceited. The Buddha knew his weakness and wanted him to mend his ways and put him on the right path. So, whenever Potthila came to pay obeisance, the Buddha would address him as 'Useless Potthila'. When Potthila heard these remarks, he pondered over those words of the Buddha and came to realize that the Buddha had made those unkind remarks because he, Potthila, had not made any serious effort to practise meditation and had not achieved any of the Maggas or even any level of mental absorption (jhana).
Thus, without telling anyone Thera Potthila left for a monastery at a place twenty yojanas away from the Jetavana monastery. At that monastery there were thirty bhikkhus. First, he went to the most senior bhikkhu and humbly requested him to be his mentor; but the thera, wishing to humble him, asked him to go to the next senior bhikkhu, who in his turn sent him on to the next. In this way, he was sent from one to the other until he came to a seven year old arahat samanera. The young samanera accepted him as a pupil only after ascertaining that Potthila would obediently follow his instructions. As instructed by the samanera, Thera Potthila kept his mind firmly fixed on the true nature of the body; he was very ardent and vigilant in his meditation.
The Buddha saw Potthila in his vision and through supernormal power made Potthila feel his presence and encouraged him to be steadfast and ardent.
Then the Buddha spoke the above verse, at the end of the discourse Potthila attained arahatship.
(偈283)
当伐欲丛林，莫伤及真树，
怖畏欲林除，比丘无欲林。
Cut down the entire forest, not just a single tree. From the forest springs fear. Cutting down both forest and brushwood, be passionless, O monks.
# 含义 Meaning
砍伐欲望之林, 但不要伤及真正的树木, 欲望之林只能生出恐怖。 所以, 比库! 砍伐大大小小的欲望之林, 脱离欲望之林。
O bhikkhus, cut down the forest of craving, not the real tree; the forest of craving breeds danger (of rebirth). Cut down the forest of craving as well as its undergrowth and be free from craving.
(偈284)
不除细欲丛，男女欲犹系，
淫欲最难离，如乳犊恋母。
For as long as the slightest passion of man towards women is not cut down, so long is his mind in bondage, like the calf to its mother.
# 含义 Meaning
如果对女人仍存有一丝丝之情愫, 内心就仍然受系缚, 如同小乳牛仍离不开母牛般。
So long as craving of man for woman is not cut down and the slightest trace of it remains, so long is his mind in bondage as the calf is bound to its mother.
* 故事集 Story
五位年老的比库和一位年老的女人 20-283 & 284
从前，沙瓦提城里有五位朋友，年老的时候，他们一起出家。
他们习惯回老家去化缘。其中一位的妻子烹饪手艺很好，并且妥善照顾他们，因此他们最常去化缘的地方，就是她家。
有一天，她突然生病了，并且遽然逝世。五位老比库十分伤心，同声哭泣并称赞她的德性。
佛陀劝诫他们：「比库们！你们深感忧愁、哀伤，那是因为你们未能解脱贪、瞋、痴，这三毒像一座大森林，砍掉它吧！你们就能解除心灵的污垢。」
(注) 佛陀说砍伐森林时，有些新出家的比库误解佛陀的意思，所以佛陀进一步说，砍伐欲望之林，而不是真正的森林。
The Story of Five Old Bhikkhus 20-283 & 284
Once, in Savatthi, there were five friends who became bhikkhus only in their old age. These five bhikkhus were in the habit of going together to their old homes for alms-food. Of the former wives of those five, one lady in particular, by the name of Madhurapacika was a good cook and she looked after them very well. Thus, the five bhikkhus went mostly to her house. But one day, Madhurapacika fell ill and died suddenly. The old bhikkhus felt their loss very deeply and together they cried praising her virtues and lamenting their loss.
The Buddha called those bhikkhus to him and said, "Bhikkhus! You all are feeling pain and sorrow because you are not free from greed, hatred, and ignorance (raga, dosa, moha), which are like a forest. Cut down this forest and you will be freed from greed, hatred and ignorance."
Then the Buddha spoke the above verse, at the end of the discourse the five old bhikkhus attained Sotapatti Fruition.
(偈285)
断除心欲贪，如摘秋百合，
勤修寂静道，善逝涅槃境。
(注: 善逝-Sugata即佛陀)
Cut off your affection, as though it were an autumn lily, with the hand. Cultivate this path of peace. Nibbāna has been expounded by the Auspicious One.
# 含义 Meaning
断除贪爱, 如同摘秋天的百合花: 勤修圣者（佛陀）所说, 可以引领人走上寂静涅槃的正道。
Cut off your craving as one plucks an autumn lily with the hand. Nibbana has been expounded on by the Buddha; cultivate that Path which leads to it.
* 故事集 Story
观想莲花 20-285
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
也称“鹙鹭子”、“舍利子” Shariputra
从前有一金匠的年轻儿子在沙利子的引领下出家，加入僧团。他在得到沙利子给他 “观身不净”的禅观指导后，就到林子里去禅修，但却丝毫没有进步。他因此两次回去找沙利子，请沙利子进一步指导，但仍然没有起色。最后，沙利子只好与他一齐去见佛陀。
佛陀知道年轻比库是金匠的儿子，过去几世也都是金匠的儿子，因此另外给他观想的题目。佛陀不要他观想厌恶的事情，反而要他从愉快的感觉开始观想。佛陀运用神通力量，创造一朵美丽的莲花，并且要年轻比库把莲花种在精舍外面的土堆中。
年轻比库开始集中心念在这朵又大又香的莲花上，终于除去障碍，内心充满法喜，禅修也渐渐有进步，最后并且证得四禅。
这时候，佛陀又运用神通，使莲花瞬间枯萎。年轻的比库看见莲花瞬间枯萎，花色不再鲜活亮丽，终于明白莲花和一切因缘和合的事物一样，都是无常的。他因此更进一步了解苦、空、无我的究竟真理。这时候，佛陀再度放光，告诫他要去除贪爱。年轻比库也正念现前，如法奉行佛陀的教诲，终于证得阿罗汉果。
The Story of a Thera who had been a Goldsmith 20-285
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
Once, a young, handsome son of a goldsmith was admitted into the Order by Thera Sariputta. The young bhikkhu was given loathsomeness of the dead body as the subject of meditation by Thera Sariputta. After taking the subject of meditation he left for the forest and practised meditation there; but he made very little progress. So he returned twice to Thera Sariputta for further instructions. Still, he made no progress. So Thera Sariputta took the young bhikkhu to the Buddha, and related everything about the young bhikkhu.
The Buddha knew that the young bhikkhu was the son of a goldsmith, and also that he had been born in the family of goldsmiths during his past five hundred existences. Therefore the Buddha changed the subject of meditation for the young bhikkhu; instead of loathsomeness, he was instructed to meditate on pleasantness. With his supernormal power, the Buddha created a beautiful lotus flower as big as a cart-wheel and told the young bhikkhu to stick it on the mound of sand just outside the monastery. The young bhikkhu, concentrating on the big, beautiful, fragrant lotus flower, was able to get rid of the hindrances. He was filled with delightful satisfaction (piti), and step by step he progressed until he reached as far as the fourth level of mental absorption (jhana).
The Buddha saw him from his perfumed chamber and with his supernormal power made the flower wither instantly. Seeing the flower wither and change its colour, the bhikkhu perceived the impermanent nature of the flower and of all other things and beings. That led to the realization of the impermanence, unsatisfactoriness and the insubstantiality of all conditioned things. At that instant, the Buddha sent forth his radiance and appeared as if in person to the young bhikkhu and instructed him to get rid of craving (tanha).
Then the Buddha spoke the above verse, at the end of the discourse the young bhikkhu attained arahatship.
(偈286)
雨季我住此，冬夏亦住此，
愚者如是想，不觉死神到。
Here will I live in the rainy season, here in the autumn and in the summer: thus muses the fool. He realises not the danger (of death).
# 含义 Meaning
“雨季的时节, 我将住在这里, 冬季和夏季的时候我也将住在这里。 ”愚痴的人如此盘算, 不知生死无常。
"Here will I live in the rainy season; here will I live in the cold season and the hot season", so imagines the fool, not realizing the danger (of approaching death).
* 故事集 Story
濒临死亡的富商 20-286
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一)
摩诃答那是巴拉纳西的商人，有一次他打算在某一节庆的期间，到沙瓦提城去贩卖纺织品和其它商品。但当他抵达靠近沙瓦提城的河边时，却因为洪水高涨而无法过河，只好在这岸等待。这一等就是七天，等他进入沙瓦提城时，节庆已经结束了。
他不想再把商品运回去，就决定在沙瓦提城多停留几天，把商品卖完。有一天，佛陀进城化缘时，看见摩诃答那和他的商品，就微微一哂，阿难达问佛陀，何以微笑？佛陀说：“阿难达！看见那位商人和他的商品吗？那商人心中想要留在城里，把商品贩卖出去，殊不知道他自己的生命就快要结束了！今天应该要做的事，今天就要完成。每天正念现前，活力充沛，并且不受烦恼的干扰，才能拥有真正有价值的生命。”
阿难达把佛陀的忠告转告给摩诃答那，请他修习正念，不可以无明地过日子。摩诃答那听到自己的生命即将终结时，大吃一惊，而心生恐惧。所以一连七天，他都邀请佛陀和众多比库接受他的供养，并且请佛陀向他说法，协助他解脱生死轮回。
听完佛陀的说法后，他就证得初果，逝世的时候，他往生都西达天。
（注）不知生命危脆的道理。
The Story of Mahadhana, a Merchant 20-286
## Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
Once, a merchant from Baranasi came to a festival in Savatthi with five hundred carts fully loaded with textiles and other merchandise. When he reached a river bank near Savatthi the river was in spate; so he could not cross the river. He was held up for seven days as it was raining hard and the water did not subside. By that time, he was already late for the festival, and there was no need for him to cross the river.
Since he had come from a long distance he did not want to return home with his full load of merchandise. So he decided to spend the rainy season, the cold season and the hot season in that place and said so to his assistants. The Buddha while going on an alms-round knew the decision of the merchant and he smiled. Ananda asked the Buddha why he smiled and the Buddha replied, "Ananda, do you see that merchant? He is thinking that he would stay here and sell his goods the whole year. He is not aware that he would die here in seven days' time. What should be done should be done today. Who would know that one would die tomorrow? We have no date fixed with the King of Death. For one who is mindful by day or by night, who is not disturbed by moral defilements and is energetic, to live for just one night is a well-spent life."
Then the Buddha sent Ananda to Mahadhana, the merchant. Ananda explained to Mahadhana that time was running out for him, and that he should practise mindfulness instead of being negligent. On learning about his impending death, Mahadhana was alarmed and frightened. So, for seven days, he invited the Buddha and other bhikkhus for alms-food. On the seventh day, the Buddha expounded a discourse in appreciation (anumodana).
Then the Buddha spoke the above verse, at the end of the discourse Mahadhana the merchant attained Sotapatti Fruition. He followed the Buddha for some distance and returned. On his return, he had a severe headache and passed away soon after. Mahadhana was reborn in the Tusita deva world.
(偈287)
执子女与畜，心为爱染着，
死神攫捉去，洪流卷睡村。
The doting man with mind set on children and herds, death seizes and carries away, as a great flood (sweeps away) a slumbering village.
# 含义 Meaning
溺爱子女和家畜的人, 内心执着贪爱的人, 将被死神捉去, 如同洪流横扫沉睡的村落般。
The man who dotes on his children and his herds of cattle, whose mind longs for and is attached to sensual pleasures, is carried away by Death even as a sleeping village is swept away by a great flood.
* 故事集 Story
众生皆会死 20-287
吉離舍瞿曇弥因为独生子去世，心里哀伤而来找佛陀。佛陀告诉她：“吉離舍瞿曇弥啊！难道你认为你是唯一丧失儿子的人吗？众生都会死的！欲望尚未完全满足的时候，众生就会死去。”佛陀的忠告使吉離舍瞿曇弥不再悲伤难过。
（注）全文参考第八品-千品、偈114的故事。
The Story of Kisagotami* 20-287
While residing at the Jetavana monastery, the Buddha uttered Verse (287) of this book, with reference to Kisagotami, the daughter of a rich man from Savatthi.
Kisagotami came to the Buddha as she was stricken with grief due to the death of her only son. To her the Buddha said, "Kisagotami, you think you are the only one who has lost a son. Death comes to all beings; before their desires are satiated Death takes them away."
Then the Buddha spoke the above verse, at the end of the discourse Kisagotami attained Sotapatti Fruition.
* This story has been given in Verse 114, Chapter 8 -Thousands.
(偈288)
非子能救济，非父或亲戚，
若为死所牵，亲族莫能济。
There are no sons for one’s protection, neither father nor even kinsmen; for one who is overcome by death no protection is to be found among kinsmen.
# 含义 Meaning
父子亲戚都无法救护! 面临死亡的时候, 父子亲戚都无法加以救护。
Not sons, nor parents, nor close relatives can protect one assailed by Death; indeed, neither kith nor kin can give protection.
(偈289)
智者明此理，守持于净戒，
疾速除诸障，直达涅槃境。
Realising this fact, let the virtuous and wise person swiftly clear the way that leads to nibbāna.
# 含义 Meaning
明白此一实相的持戒智者, 尽速修筑通往涅槃的正道。
Knowing this, the wise man restrained by morality should quickly clear (the obstacles to) the Path leading to Nibbana.
* 故事集 Story
儿女不是究竟的依止 20-288 & 289
波她卡娜失去丈夫，两个儿子，父母和唯一的哥哥后，几乎发疯。当她亲近佛陀时，佛陀告诉她：“波她卡娜！儿女无法照顾你的！即使你的一对儿子仍然健在，他们也不是为你而存在的。有智慧的人遵守戒律，扫除证入涅槃的一切障碍。”
波她卡娜因为佛陀的婉言相劝而克服她的哀愁。
（注）全文参考第八品-千品、偈113的故事。
The Story of Patacara 20-288 & 289
As Patacara had lost her husband and her two sons, as well as her parents and three brothers almost at the same time, she was driven to near insanity. When she approached the Buddha, he said to her, "Patacara, sons and daughters cannot look after you; so even if they are alive they do not exist for you. The wise man observes morality (sila) and clears (the obstacles to) the Path leading to Nibbana."
Then the Buddha spoke the above verse, at the end of the discourse Patacara attained Sotapatti Fruition.
* This story has been given in Verse 113, Chapter 8 -Thousands.
