(偈209)
修行不正法，不修于正道，
舍道逐爱欲，徒慕正行者。
Applying oneself to what should be avoided, not applying oneself to what should be pursued, and giving up the quest, one who pursues affection envies those who exert themselves.
# 含义 Meaning
比库若流连不该去的地方, 不修持正思惟, 放弃戒定慧三学, 而还俗去追求欲乐, 则只能羡慕修证的比库。
He who does what should not be done and fails to do what should be done, who forsakes the noble aim of life (i.e., Morality, Concentration and Insight) and grasps at sensual pleasure, covets the benefits gained by those who exert themselves (in meditation).
(偈210)
不能见爱者，遇见不爱者，
不见爱者苦，见不爱亦苦。
(注: 不能见爱者-爱别离；遇见不爱者-怨憎会)
Consort not with the loved, never with the unloved; not seeing the loved and seeing the unloved are both painful.
# 含义 Meaning
不要贪恋可亲与不可亲的人事物, 怨憎会、爱别离都是痛苦的。
Do not associate with those who are dear, and never with those who are not dear to you; not seeing the dear ones is painful, and seeing those who are not dear to you is also painful.
(偈211)
是故勿爱着，爱别离是苦。
若无爱与憎，无有诸系缚。
Hold nothing dear, for separation from the loved is bad; bonds do not fetter those for whom loved and unloved don’t exist.
# 含义 Meaning
所以不要爱染, 因为爱别离是痛苦的, 没有爱染与憎怨的人, 毫无系缚。
Therefore, one should hold nothing dear; separation from the loved ones is painful; there are no fetters for those who do not love or hate.
* 故事集 Story
执着防碍修行 16-209, 210 & 211
沙瓦提城里一户人家的独生子没有得到父母的同意就私自出家。他的父母由于强烈执着于这位独生子，也出家为比库与比库尼。他们无法放弃彼此之间的感情来独立生活，所以住在同一精舍里，就像住在自己的家里一样，一齐谈话，一齐吃饭。也因此成为其他比库讨厌的对象，有些比库就向佛陀报告他们的行为。
佛陀告诫他们：「一旦出家修行，就不可以像家人一样住在一起。爱别离、怨憎会毫无疑问是痛苦的，但即使如此，也不可贪爱任何人或众生，因为感情的执着会影响修行。」
The Story of Three Ascetics 16-209, 210 & 211
Once in Savatthi, the only son of a family first became a bhikkhu; the father followed suit and finally, the mother also became a bhikkhuni. They were so attached to one another that they rarely stayed apart. The family stayed in the monastery as if they were in their own house, talking and eating together, thus making themselves a nuisance to others. Other bhikkhus reported their behaviour to the Buddha and he called them to his presence, and said to them, "Once you have joined the Order, you should no longer stay together like a family. Not seeing those who are dear, and seeing those who are not dear to one, are both painful; so you should not hold any being or anything dear to you".
(偈212)
由喜爱生忧，由爱生怖畏。
离所爱无忧，何处有怖畏？
离所爱无忧，何处有怖畏？
From endearment springs grief, om endearment springs fear; for him who is wholly free from endearment there is no grief, whence fear?
# 含义 Meaning
喜爱会引起忧愁, 喜爱会引起恐怖, 毫无喜爱的人, 远离忧愁与恐怖。
Affection begets sorrow, affection begets fear. For him who is free from affection there is no sorrow; how can there be fear for him?
* 故事集 Story
佛陀安慰伤心的人 16-212
有位富翁因为儿子去世，而十分沮丧，他经常到墓园去哭泣。一天清晨，佛陀透过神通，明白这件事，就去看他。他告诉佛陀，儿子的去世使他哀伤痛苦。佛陀安慰他：“不只你家有亲人去世，众生有生，就必定会死。你必须明瞭，死亡是生命的终点，不可误以为只要你亲爱的儿子会死。不要如此沮丧，而把持不住。哀伤恐惧都是欲爱引起的。”
觉察到生命变化无常的特性后，富翁就证得初果。
The Story of a Rich Householder 16-212
Once, a householder was feeling very distressed over the death of his son. He often went to the cemetery and wept there. Early one morning, the Buddha saw the rich householder in his vision. So, taking a bhikkhu along with him, the Buddha went to the house of that man. There, he asked the man why he was feeling so unhappy. Then, the man related to the Buddha about the death of his son and about the pain and sorrow he was suffering. To him the Buddha said, "My disciple, death does not occur only in one place. All beings that are born must die one day; indeed, life ends in death. You must ever be mindful of the fact that life ends in death. Do not imagine that only your beloved son is subject to death. Do not be so distressed or be so shaken. Sorrow and fear arise out of affection."
Then the Buddha spoke the above verse, at the end of the discourse, the rich householder attained Sotapatti Fruition.
(偈213)
由亲爱生忧，由爱生怖畏。
离爱执无忧，何处有怖畏?
From affection springs grief, from affection springs fear; for him who is wholly free from affection there is no grief, whence fear?
# 含义 Meaning
喜爱会引起忧愁, 喜爱也会引发恐怖, 割舍喜爱的人, 远离忧愁恐怖。
Endearment begets sorrow, endearment begets fear. For him who is free from endearment there is no sorrow; how can there be fear for him?
* 故事集 Story
佛陀安慰维沙卡 16-213
维沙卡因为孙女苏达坦不幸逝世而十分难过，就前去向佛陀叙说她的悲伤之情。佛陀告诫她：“维沙卡，你难道不明白沙瓦提城一天有多少人去世吗？想想看，如果他们都是你的孙子，你岂不是要日夜不停的哭泣！不要让一个孩子的死亡这么严重地打击你。贪爱才造成悲伤和恐惧。
The Story of Visakha 16-213
One day, a granddaughter of Visakha named Sudatta died and Visakha felt very deeply about her loss and was sorrowing over the child's death. So she went to the Buddha; when the Buddha saw her, he said, "Visakha, don't you realize that many people die in Savatthi every day? If you were to regard all of them as you regard your own grandchild you would have to be endlessly weeping and mourning. Let not the death of a child affect you too much. Sorrow and fear arise out of endearment."
(偈214)
由贪爱生忧，由贪生怖畏。
离贪爱无忧，何处有怖畏？
From passion springs grief, from passion rings fear; for him who is wholly free from passion there is no grief, much less fear.
# 含义 Meaning
执着引发忧愁, 执着引发恐怖, 毫无执着的人, 远离忧愁恐怖。
Attachment (to sensual pleasures) begets sorrow, attachment begets fear. For him who is free from attachment there is no sorrow; how can there be fear for him?
* 故事集 Story
为妓女大打出手的王子们 16-214
一个节庆的日子里，佛陀在众多比库的陪同下，进入毗舍離城。路上，他们遇见几位穿着华丽的離车国王子。佛陀看着他们这身王室打扮时，说道：“比库们！未曾去过三十三天的人，仔细观看他们的装扮吧！”这几位王子在前往一处游乐公园的路上，遇见一位美丽的妓女，他们邀请她同行。但后来却为了她而争吵起来，不一会儿，甚至拳脚相见。结果，好几位挂彩流血，必须被人抬回家去。
佛陀和比库们化缘结束后，在回精舍的路上，又正巧遇见人们抬着受伤的王子要回去。
比库说：“这些王子因为一位女子的缘故而毁了。”
佛陀接着说：“比库们！哀伤和恐惧是因为享受、执着感官欲乐而引起的。”
The Story of Licchavi Princes 16-214
On one festival day, the Buddha entered the town of Vesali, accompanied by a retinue of bhikkhus. On their way, they met some Licchavi princes, who had come out elegantly dressed up. The Buddha seeing them in full regalia said to the bhikkhus, "Bhikkhus, those who have not been to the Tavatimsa deva world should have a good look at these Licchavi princes." The princes were then on their way to a pleasure garden. There, they quarrelled over a prostitute and soon came to blows. As a result, some of them had to be carried home, bleeding. As the Buddha returned with the bhikkhus after his meal in the town, they saw the wounded princes being carried home.
In connection with the above incident the bhikkhus remarked, "For the sake of a woman, these Licchavi princes are ruined." To them the Buddha replied, "Bhikkhus, sorrow and fear arise out of enjoyment of sensual pleasures and attachment to them."
(偈215)
由欲爱生忧，由欲生怖畏。
离欲爱无忧，何处有怖畏？
From lust springs grief, from lust springs fear; for him who is wholly free om lust there is no grief, whence fear?
# 含义 Meaning
欲乐引发忧愁, 欲乐引发恐怖, 毫无欲乐的人, 远离忧愁恐怖。
Lust begets sorrow, lust begets fear. For him who is free from lust there is no sorrow; how can there be fear for him?
* 故事集 Story
安尼其乔达枯玛痛失新娘 16-215
住在沙瓦提城的安尼乔达枯玛正准备和沙甲拉城一位美丽的女孩结婚。但准新娘子从家中前来沙瓦提城的路上却生病了，更不幸的，因此丧生了。知道这件不幸的消息时，他整个人笼罩在哀伤痛苦的情绪中。
佛陀知道他了解佛法的机缘已经成熟了，就前去他家，并且接受他父母的供养。进食之后，佛陀请他出来相见，并问他何以如此悲伤沮丧？他告诉佛陀他的新娘子不幸丧生的事情。佛陀告诉他：“哀伤是欲望招感出来的。对世事万物的欲望和对感官欲乐的强烈渴望会引起哀伤和恐惧。”听完佛陀的忠告后，他努力思维，终于克服痛苦，明白感官欲乐的变化无常。
不久之后，他就证得初果。
The Story of Anitthigandha Kumara 16-215
Anitthigandha lived in Savatthi. He was to marry a beautiful young girl from the city of Sagala, in the country of the Maddas. As the bride was coming from her home to Savatthi, she became ill and died on the way. When the bridegroom learned about the tragic death of his bride he was brokenhearted.
At this juncture, the Buddha knowing that time was ripe for the young man to attain Sotapatti Fruition went to his house. The parents of the young man offered alms-food to the Buddha. After the meal, the Buddha asked his parents to bring the young man to his presence. When he came, the Buddha asked him why he was in such pain and distress and the young man related the whole story of the tragic death of his young bride. Then the Buddha said to him, "O Anitthigandha! Lust begets sorrow; it is due to lust for things and lust for sensual pleasures that sorrow and fear arise."
Then the Buddha spoke the above verse, at the end of the discourse Anitthigandha attained Sotapatti Fruition.
(偈216)
由渴爱生忧，由爱生怖畏。
离渴爱无忧，何处有怖畏？
From craving springs grief, from craving springs fear; for him who is wholly free from craving there is no grief, whence fear?
# 含义 Meaning
贪爱会引起忧愁, 贪爱会生起恐怖, 毫无贪爱的人, 远离忧愁恐怖。
Craving begets sorrow, craving begets fear. For him who is free from craving there is no sorrow; how can there be fear for him?
* 故事集 Story
忧愁缘自渴爱 16-216
沙瓦提城中有位婆罗门是外道的信徒，但佛陀明白他不久即将证初果，就到他耕种的地方去找他谈话。这婆罗门十分友善，他非常感谢佛陀关心他和他的工作。他向佛陀说：「等我田里的稻米成熟后，我会在收成之后，先分一些给你，我不会在分给你之前，先吃这些米饭。」但佛陀预知他今年不可能有收成，所以不发一言。
婆罗门的米粮就要收成的前一天，却下起倾盆大雨，他所有的米粮也完全毁了。婆罗门因为无法如愿的分送佛陀米粮，而非常难过。
佛陀再度前去找他，并加以安慰。婆罗门也向佛陀叙说降临到他身上的大灾难。佛陀忠告他：「婆罗门，如果没有任何贪欲(注)，永远不会哀伤、恐惧。」
备注：贪欲有三种1. 欲爱，执着于感官的爱2. 色爱，执着于色界的爱3. 无色爱，执着于无色界的爱 根据阿毗达摩（论）的说法，色爱和无色爱是执着于常见的感官乐趣。
贪欲是强有力的精神力量，潜伏在所有众生心中，它是造成生命中多数苦痛的主要原因，也是使众生生死轮回不断的原因
The Story of a Brahmin 16-216
The brahmin lived in Savatthi, and he was a non-Buddhist. But the Buddha knew that the brahmin would attain Sotapatti Fruition in the near future. So the Buddha went to where the brahmin was ploughing his field and talked to him. The brahmin became friendly and was thankful to the Buddha for taking an interest in him and his work in the field. One day, he said to the Buddha, "Samana Gotama, when I have gathered my rice from this field, I will first offer you some before I take it. I will not eat my rice until I have given you some." However, the Buddha knew beforehand that the brahmin would not have the opportunity to harvest the rice from his field that year, but he kept silent.
Then, on the night before the brahmin was to harvest his rice, there was a heavy downpour of rain which washed away the entire crop of rice. The brahmin was very much distressed, because he would no longer be able to offer any rice to his friend, the Samana Gotama.
The Buddha went to the house of the brahmin and the brahmin talked to him about the great disaster that had befallen him. In reply, the Buddha said, "Brahmin, you do not know the cause of sorrow, but I know. If sorrow and fear arise, they arise because of craving."
Then the Buddha spoke the above verse, at the end of the discourse the brahmin attained Sotapatti Fruition.
(偈217)
具戒有正见，法住见真谛，
所作皆已办，世人所崇敬。
(注: 法住-四果向、四果及涅槃，九殊胜法；真谛-四圣谛。)
Whoever is perfect in virtue and insight, established in the Dhamma, has realised the Truths, and fulfilled his duties — people hold him dear.
# 含义 Meaning
持戒严谨, 具足正见, 住法(注1), 明白圣谛, 而且戒定慧三学圆满的人, 为世人所敬爱。
He who is endowed with Virtue and Insight, who is established in the Dhamma, who has realized the Truth and performs his own duties, is loved by all men.
* 故事集 Story
获得很多篮子点心的马哈咖沙巴尊者 16-217
## 马哈咖沙巴 = 摩诃迦叶 (十大弟子 / 头陀第一)
一个节庆的日子，佛陀在众多比库的陪伴下，前往王舍城化缘。路上，他们遇见几位手上都提着糕饼篮子的孩子正要到公园去。这些孩子看见佛陀时，就向佛陀问讯，但却没有供养佛陀糕饼。佛陀告诉其他比库：「虽然这些孩子没有供养我们，但他们要供养的比库就要来了。等他们供养完毕后，我们再上路吧。」说完说后，佛陀就和比库们到路边树下的阴凉处休息。这时候，马哈咖沙巴尊者从后面赶了上来，这些孩子一看见咖沙巴尊者，马上流露出高兴的表情，他们向尊者问讯，并且供养糕饼。
马哈咖沙巴（摩诃迦叶）尊者忠告这些孩子：「佛陀－－我的老师和众多比库就在树下休息。拿糕饼去供养他们吧。」这些孩子遵照马哈咖沙巴尊者的指示去做，佛陀也接受他们的供养。后来，有些比库说这些孩子比较喜欢马哈咖沙巴尊者。佛陀解释道：
「比库若像马哈咖沙巴尊者一般，都会受天人喜爱，也会得到四食 (注2) 的供养。」
注1：「住法」指四向、四果及涅槃九种殊胜法。
注2：「四食」：袈裟，食物，住宿和医药。
The Story of Five Hundred Boys 16-217
## Thera Mahakassapa (The ten principal disciples/ Top Master of ascetic training)
On one festival day, the Buddha entered the city of Rajagaha for alms-food, accompanied by a number of bhikkhus. On their way, they met five hundred boys going to a pleasure garden. The boys were carrying some baskets of pan-cakes but they did not offer anything to the Buddha and his bhikkhus. But the Buddha said to his bhikkhus, "Bhikkhus, you shall eat those pan-cakes today; the owner is coming close behind us. We shall proceed only after taking some of these pan-cakes." After saying this, the Buddha and his bhikkhus rested under the shade of a tree. Just at that moment Thera Kassapa came along, and the boys seeing him paid obeisance to him and offered all their pan-cakes to the thera.
The thera then told the boys, "My teacher the Exalted One is resting underneath a tree over there accompanied by some bhikkhus; go and make an offering of your pan-cakes to him and the bhikkhus." The boys did as they were told. The Buddha accepted their offering of pan-cakes. Later, when the bhikkhus remarked that the boys were very partial to Thera Kassapa, the Buddha said to them, "Bhikkhus, all bhikkhus who are like my son Kassapa are liked by both devas and men. Such bhikkhus always receive ample offerings of the four requisites of bhikkhus."
Then the Buddha spoke the above verse, at the end of the discourse the five hundred boys attained Sotapatti Fruition.
(偈218)
欲求「不可言」，向法乐圣位，
心无欲爱缚，彼为「上流人」。
(注: 欲求「不可言」-涅槃；圣位-初，二，三果；上流人-指近涅槃的三果圣人Anāgāmiphala，不还果)
He who has cultivated a wish for the ineffable (nibbāna), he whose mind is thrilled (with the three Fruits), he whose mind is not bound by material pleasures, such a person is called “Bound-upstream.”
# 含义 Meaning
渴求涅槃, 心中感受到三果的喜悦, 并且不为物欲所系缚的人, 就是证得不还果的人。
He who has developed a desire for the Ineffable (i.e., Nibbana), whose mind reaches the same, and is no longer attached to the sensual world (kamaloka), is called one who is bound upstream (uddhamsoto).
* 故事集 Story
往生净居天（注）的比库 16-218
一位年老比库的弟子有一次问他，是否已经证得阿罗汉果。年老比库虽然已经证得三果，但沉默不语，因为他曾经下定决心，在证得阿罗汉果之前，决口不说他的修行境界。但直到逝世时，他还未证得阿罗汉果，也就从来没有说明他的修行境界。
他的弟子们为他在寂灭之前都未能证得阿罗汉果，而感到难过。他们请问佛陀该年老比库往生何处。佛陀回答他们：“比库们！你们的老师在寂灭之前已经证不还果。他现在往生到净居天。他未向任何人透露修行的境界，是因为对自己只能证到这样的果位，感到惭愧。他实在努力精进，想证阿罗汉果。你们的老师对欲界已经没有任何的执着了。”
（注）净居天，证得不还果的人往生的地方。
The Story of an Anagami Thera 16-218
On one occasion, the pupils of the thera asked him whether he had attained any of the maggas; but he did not say anything although he had attained the Anagami Magga, the third magga. He kept silent because he had resolved not to talk about his attainment until he had attained arahatship. But the thera passed away without attaining arahatship, and also without saying anything about his attainment of Anagami Magga Insight.
His pupils thought their teacher had passed away without attaining any of the maggas and they felt sorry for him. They went to the Buddha and asked him where their teacher was reborn. The Buddha replied, "Bhikkhus! Your teacher, who was an Anagami before he passed away, is now reborn in the abodes of the Brahmas (Suddhavasa Brahmaloka). He did not reveal his attainment of Anagami Magga because he felt ashamed that he had achieved only that much, and he was ardently striving to attain arahatship. Your teacher is now freed from the attachment to the sensual world (kamaloka) and would certainly rise to higher realms."
Then the Buddha spoke the above verse, at the end of the discourse those bhikkhus attained arahatship.
(偈219)
久处于异乡，远处安归来，
亲族与好友，欢喜来相迎。
A man long absent and returned safe from afar, his kinsmen, friends, and well-wishers welcome on his arrival.
# 含义 Meaning
长期离开家乡, 到远处去的亲人平安归来的时候, 亲朋好友和祝福的人都来欢迎他（她）。
A man who has long been absent and has returned home safely from a distance is welcomed with joy by relatives, friends and well-wishers on his return.
(偈220)
行善亦如是，今世往后世，
善业如亲友，欢喜来相迎。
Likewise, good deeds will welcome the doer of good who has left this world for the next, as kinsmen welcome a dear relative on his return.
# 含义 Meaning
同理, 作善业的人虽然往生, 仍然得到善报, 一如亲朋好友欢迎返乡的亲人。
In the same way, his good deeds will receive him who has done good when he goes from this world to the other, as relatives receive a dear one on his return.
* 故事集 Story
难提获得往生天界的荣耀 16-219 & 220
难提是巴拉纳西的富翁。他有一次听佛陀说兴建精舍给比库有很大的法益，于是就在仙人堕处兴建尖顶、布置良好的大精舍。当他把这精舍捐献给佛陀时，三十三天为他预留了一座华屋。
有一天，马哈摩嘎喇那尊者到三十三天时，看见三十三天为难提所预留的华屋。返回人间后，他请教佛陀：“世尊！世间做善行的人能够在活着的时候就得到三十三天预留的华屋和其它的富贵吗？”
佛陀回答他：“你怎么问这种问题呢！你自己不是已经在三十三天亲眼看见了吗！天神等待善良慷慨的人前去，如同亲友期盼长久不见的家人一样。当善良的人逝世时，他们将受到热切的欢迎，往生到天界(注)。”
(注)《天宫故事注》说难提经过一生的布施后，死后往生三十三天。
The Story of Nandiya 16-219 & 220
Nandiya was a rich man from Baranasi. After listening to the Buddha's discourse on the benefits of building monasteries for bhikkhus, Nandiya built the Mahavihara monastery at Isipatana. The building was pinnacled and fully furnished. As soon as the monastery was offered to the Buddha, a mansion came up for Nandiya at the Tavatimsa deva world.
One day, when Thera Maha Moggalana visited the Tavatimsa deva world he saw the mansion which was meant for the donor of the Mahavihara monastery at Isipatana. On his return from the Tavatimsa deva world, Thera Maha Moggalana asked the Buddha, "Venerable Sir! For those who perform meritorious deeds, do they have mansions and other riches prepared in the deva world even while they are still living in this world ?" To him the Buddha said, "My son, why do you ask? Have you not yourself seen the mansion and riches waiting for Nandiya in the Tavatimsa deva world? The devas await the coming of the good and generous ones, as relatives await the return of one who is long absent. When the good ones die, they are welcomed joyously to the abode of the devas."
