(偈197)
怨憎中无憎，我等安乐住，
于怨憎人中，我等无憎住。
Happily we live without hate among the hateful; amidst hateful men we dwell without hating.
# 含义 Meaning
众生满怀憎恨, 佛陀不憎恨, 众生满怀憎恨中, 佛陀安住不憎恨。
Indeed we live very happily, not hating anyone among those who hate; among men who hate we live without hating anyone.
(偈198)
病患中无病，我等安乐住，
于病患人中，我等无病住。
Happily we live in good health among the ailing; amidst ailing men we dwell in good health.
# 含义 Meaning
众生种种烦恼苦痛, 佛陀安住不烦恼苦痛, 众生种种烦恼苦痛中, 佛陀安住不烦恼苦痛。
Indeed we live very happily, in good health among the ailing; among men who are ailing we live in good health.
(偈199)
贪欲中无欲，我等安乐住，
于贪欲人中，我等无欲住。
Happily we live without yearning among those who yearn; among people who yearn we dwell without yearning.
# 含义 Meaning
众生贪求欲乐, 佛陀不贪求, 众生贪求欲乐中, 佛陀安住不贪求。
Indeed we live very happily, not striving (for sensual pleasures) among these who strive (for them); among those who strive (for them) we live without striving.
* 故事集 Story
为水争吵 15-197, 198 & 199
释迦族的咖毕喇瓦土城，和拘利族的拘利城紧临卢奚多河两岸，两个城市的农民都用卢奚多河水灌溉。有一年，发生大旱灾，他们的米谷和其它的农作物都受到威胁，两岸的农夫都想把河水引到自己的田里。拘利城的农夫想把水改道，引导河水来灌溉他们的田地，但咖毕喇瓦土城的农夫加以抗议，他们认为如果拘利城农夫的计策得逞，那么他们的田地就没有水灌溉，农作物就不可能成熟。
双方都想独占河水，因此都怀有瞋恚和恨意。两个城市农人间的争吵像野火般，漫延开来，而传到双方统治者的耳里。两边都找不出妥协的办法，就准备战争，用武力解决。
佛陀知道他在河两岸的亲戚们正准备战争。为了他们的安宁和幸福着想，他决定加以阻止，就一个人单独到河的中央。两岸的亲戚看见他时，都把手上的武器放在一边，向佛陀礼敬。佛陀告诫他们：「你们不应该为少量不具重大价值的水大动干戈，伤害彼此更有意义的生命。你们为什么要采取这种不道德的作法呢？今天，如果不是我在这里的话，你们的鲜血现在已经像河水般淌满地上了。你们怀抱着恨意过日子，而我对任何人都没有恨。你们的道德感薄弱，而我德行清静。你们自私为己，敌意增长，而我没有丝毫的自私心态。」双方听完佛陀的劝诫后，对于自己的愚痴感到羞耻，一场流血战争因此得以幸免。
The Story of the Pacification of the Relatives of the Buddha 15-197, 198 & 199
Kapilavatthu the town of the Sakyans and Koliya the town of the Kolyans were situated on either side of the Rohini river. The cultivators of both towns worked the fields watered by the Rohini river. One year, they did not have enough rain and finding that the paddy and other crops were beginning to shrivel up, cultivators on both sides wanted to divert the water from the Rohini river to their own fields. Those living in Koliya said that there was not enough water in the river for both sides, and that if only they could channel the water just once more to their fields that would be enough for the paddy to mature and ripen. On the other hand, people from Kapilavatthu argued that, in that case, they would be denied the use of the water and their crops would surely fail, and they would be compelled to buy from other people. They said that they were not prepared to go carrying their money and valuables to the opposite bank of the river in exchange for food.
Both sides wanted the water for their own use only and there was much ill will between them due to abusive language and accusations on both sides. The quarrel that started between the cultivators came to the ears of the ministers concerned, and they reported the matter to their respective rulers, and both sides prepared to go to war.
The Buddha, surveying the world with his supernormal powers, saw his relatives on both sides of the river coming out to meet in battle and he decided to stop them. All alone, he went to them by going through the sky, and stopped immediately above the middle of the river. His relatives seeing him, powerfully and yet peacefully sitting above them in the sky, hid aside all their weapons and paid obeisance to the Buddha. Then, the Buddha said to them, "For the sake of some water, which is of little value, you should not destroy your lives which are of so much value and priceless. Why have you taken this stupid action? If I had not stopped you today, your blood would have been flowing like a river by now. You live hating your enemies, but I have none to hate; you are ailing with moral defilements, but I am free from them; you are striving to have sensual pleasures, but I do not strive for them."
Then the Buddha spoke the above verse, at the end of the discourse many people attained Sotapatti Fruition.
(偈200)
无有、无障碍，我等安乐住，
如光音天人，喜悦以为食。
Happily we live, we who have no impediments, Feeders on joy shall we be like the gods of the Radiant Realm.
# 含义 Meaning
佛陀愉快安住, 没有种种烦恼疑障。 如同光音天, 佛陀以法喜为食。
Indeed we live very happily, without any anxiety (i.e., without greed, ill will and ignorance); like the Abhassara brahmas we shall live on delightful satisfaction (piti) as our food.
* 故事集 Story
魔波旬影响村民，使他们反对佛陀 15-200
有一次，佛陀透过天眼，明白潘卡沙拉村落的一群少女证得初果的机缘快要成熟了，他就在该村落附近停留下来。有一天，这群少女在河边沐浴完毕后，回到她们的村子，而这时候，佛陀进城去化缘，但村民由于受到魔波旬的影响，并没有任何人供养佛陀。
佛陀在回程的路上遇见魔波旬，魔波旬当下问佛陀是否得到足够的食物。佛陀明白是魔波旬影响村民不要供养他的，佛陀就说：“你这邪恶的魔波旬，造作这种恶行是愚蠢的。”魔波旬对佛陀的话充耳不闻，他心中想着，如果能诱惑佛陀再次进城去化缘，而再次接受村民的奚落、侮辱，会是很好玩的事，所以就开口道：“你一定饿了，回村落去吧，你一定会得到供养的。”
这时候，这群少女刚好也抵达现场，她们向佛陀礼敬、问讯。魔波旬当着她们的面，讥笑佛陀：“啊！笱达玛，既然你今天早上没有得到任何的供养，你一定感受饥饿的剧痛吧！”
“魔波旬啊！我们即使得不到任何食物，也要法喜充满，如同光音天一样，只生活在禅定的喜乐中。”佛陀如此回答他。
The Story of Mara 15-200
On one occasion, the Buddha saw in his vision that five hundred maidens from Pancasala village were due to attain Sotapatti Fruition. So he went to stay near that village. The five hundred maidens went to the riverside to have a bath; after the bath they returned to the village fully dressed up, because it was a festival day. About the same time, the Buddha entered Pancasila village for alms-food but none of the villagers offered him anything because they had been possessed by Mara.
On his return the Buddha met Mara, who promptly asked him whether he had received much alms-food.
The Buddha saw the hand of Mara in his failure to get any alms-food on that day and replied, "You wicked Mara! It was you who turned the villagers against me. Because they were possessed by you they did not offer any alms-food to me. Am I not right ?" Mara made no reply to that question, but he thought that it would be fun to entice the Buddha back to the village and get the villagers to insult the Buddha by making fun of him. So he suggested, "O Buddha, why don't you go back to the village again? This time, you are sure to get some food."
Just then, the five hundred village maidens arrived on the scene and paid obeisance to the Buddha. In their presence, Mara taunted the Buddha, "O Buddha, since you received no alms-food this morning, you must be feeling the pangs of hunger!" To him the Buddha replied, "O wicked Mara, even though we do not get any food, like the Abhassara brahmas who live only on the delightful satisfaction (piti) and bliss (sukha) of jhana, we shall live on the delightful satisfaction and bliss of the Dhamma."
Then the Buddha spoke the above verse, at the end of the discourse, the five hundred maidens attained Sotapatti Fruition.
(偈201)
胜者招怨恨，败者生苦恼，
寂者舍胜负，安住寂静乐。
Victory breeds hatred. The defeated live in pain. Happily the peaceful live, giving up victory and defeat.
# 含义 Meaning
胜利造成憎怨, 落败的人生活在痛苦中, 内心祥和的人舍弃胜利与失败, 和乐安住。
Conquest begets enmity; the conquered live in misery; the peaceful live happily having renounced conquest and defeat.
* 故事集 Story
胜利使人产生恨意 15-201
高沙喇国巴谢那地王和阿迦答沙都王战争时，连吃三次败战。阿迦答沙都王是是宾比萨拉王和韦提希皇后的儿子。韦提希皇后则是巴谢那地王的妹妹。巴谢那地王因为战败，而十分沮丧，感到羞辱，一时悲从中来：“多么丢脸啊！连乳臭未干的孩子都战胜不了，我还不如去死好了。”由于懊恼沮丧，他拒绝进食，整天赖在床上。佛陀知道巴谢那地王意志秃丧，就告诫众多比库：“比库们，战胜的人，敌意和仇恨增长。败落的人痛苦，而且意志消沉。”后来，巴谢那地王知道佛陀告诫弟子的话后，明白从事战争的双方都没有胜利可言，因此坚定地信任佛法。
The Story of the Defeat of the King of Kosala 15-201
In fighting against Ajatasattu, the King of Kosala was defeated three times. Ajatasattu was the son of King Bimbisara and Queen Vedehi, the sister of the King of Kosala. The King of Kosala was ashamed and very much depressed over his defeat. Thus his lamentation: "What a disgrace! I cannot even conquer this boy who still smells of mother's milk. It is better that I should die." Feeling depressed and very much ashamed, the king refused to take food, and kept to his bed. The news about the king's distress spread like wild fire and when the Buddha came to learn about it, he said, "Bhikkhus! In one who conquers, enmity and hatred increase; one who is defeated suffers pain and distress."
(偈202)
热无过贪欲，恶无过瞋恚，
苦无过五蕴，乐无过寂灭。
(注: 五蕴-; 色、受、想、行、识；寂灭-涅槃)
There is no fire like lust, no crime like hate. There is no ill like the body, no bliss higher than Peace (nibbāna).
# 含义 Meaning
没有任何的火比得上贪欲, 没有任何的罪过比得上瞋恚, 没有任何的苦痛比得上五蕴, 没有任何的喜乐比得上涅槃。
There is no fire like passion; there is no evil like hatred; there is no ill like (the burden of) khandhas; there is no bliss that surpasses the Perfect Peace (i.e., Nibbana).
* 故事集 Story
欲望之火 15-202
一位新娘结婚当天，她的父母亲邀请佛陀和众多比库前来接受供养。新郎看着新娘子忙出忙外，帮忙准备供养的食物时，心中非常兴奋，而无法照顾佛陀和比库们。佛陀领会到新郎的心情，而且也知道新郎和新娘两人正确了解佛法的机缘已经成熟了。
因此，为了暂时去除新郎的情绪执着，并转移他的注意力，佛陀就运用神通，使他看不见新娘子。由于看不见新娘子，新郎全心专注在佛陀身上，也更虔诚。佛陀就告诉他：“年轻人，欲望之火是所有火中最猛烈的，生气和愤怒最邪恶，没有任何的疾病比得上五蕴的重担。涅槃寂静是最究竟至上的喜悦。”
谨慎思考佛陀的教诲后，新郎和新娘子两人都正确了解佛法。佛陀于是准许两人再次相见。但这时候，两人已经没有爱的渴望了，因为他们已经明白世间的实相。
The Story of a Young Bride 15-202
On the day a young woman was to be wedded to a young man, the parents of the bride invited the Buddha and eighty of his disciples for alms-food. Seeing the girl as she moved about the house, helping with the offering of alms-food, the bridegroom was very much excited, and he could hardly attend to the needs of the Buddha and the other bhikkhus. The Buddha knew exactly how the young bridegroom was feeling and also that time was ripe for both the bride and the bridegroom to attain Sotapatti Fruition.
By his supernormal power, the Buddha willed that the bride would not be visible to the bridegroom. When the young man could no longer see the young woman, he could pay full attention to the Buddha, and his love and respect for the Buddha grew stronger in him. Then the Buddha said to the young man, "O young man, there is no fire like the fire of passion; there is no evil like anger and hatred; there is no ill like the burden of the five aggregates of existence (khandhas); there is no bliss like the Perfect Peace of Nibbana."
Then the Buddha spoke the above verse, at the end of the discourse both the bride and bridegroom attained Sotapatti Fruition.
(偈203)
饥饿最大病，诸行最大苦，
如是实知已，涅槃无上乐。
(注: 诸行-有为，造作。也作蕴)
Hunger is the greatest disease. Aggregates are the greatest ill. Knowing this as it really is, (the wise realise) nibbāna, bliss supreme.
# 含义 Meaning
饥饿是最大的疾病, 五蕴是最大的苦痛, 智者如实知见这种道理, 而证得究竟喜悦的涅槃。
Hunger is the greatest ailment, khandhas are the greatest ill. The wise, knowing them as they really are, realize Nibbana, the greatest bliss.
* 故事集 Story
佛陀和一位饥饿的人 15-203
有一天，佛陀透过神通，知道阿拉维村里的一位穷人证初果的机缘已经成熟了，就前往该村。但当天，这穷人出去寻找走失的公牛。这时候，村子的人已经开始供养佛陀和众多比库，佛陀进食后，村人准备听佛陀说法，但佛陀却要等那穷人。穷人终于找到他的公牛，就跑着回来向佛陀礼敬。但他又疲累又飢饿，佛陀知道还有食物，所以就请村民先拿食物给穷人吃(注 2)。等到穷人吃完饭后，佛陀才一步一步，由浅入深地说法，一直说到四圣谛。听完佛陀的说法后，这穷人证得初果。
后来，佛陀和众多比库回揭达林给孤独园。路上，比库们十分讶异于佛陀会要求村民先给那穷人吃饭，然后才开示说法。佛陀听见他们的话后，便告诉他们：「比库们！我来阿拉维村的唯一目的，就是要向那穷人说法，因为我知道他具备有正确明白佛法的能力。如果他飢饿难耐，飢饿的痛苦可能障碍他理解佛法，他一早上都在找走失的公牛，所以非常疲累，非常飢饿。比库们！毕竟，没有任何疾病比飢饿更难以忍受。」
注1：本故事说明佛陀不只关心众生的精神心灵，也及于物资方面的考量。
注2：一般的疾病只要有适当的药就可以治愈，但饥饿却要天天加以治疗。
The Story of a Lay-Disciple 15-203
One day, the Buddha saw in his vision that a poor man would attain Sotapatti Fruition at the village of Alavi. So he went to that village, which was thirty yojanas away from Savatthi. It so happened that on that very day the man lost his ox. So, he had to be looking for the ox. Meanwhile, alms-food was being offered to the Buddha and his disciples in a house in the village of Alavi. After the meal, people got ready to listen to the Buddha's discourse; but the Buddha waited for the young man. Finally, having found his ox, the man came running to the house where the Buddha was. The man was tired and hungry, so the Buddha directed the donors to offer food to him. Only when the man had been fed, the Buddha gave a discourse, expounding the Dhamma step by step and finally leading to the Four Noble Truths. The lay-disciple attained Sotapatti Fruition at the end of the discourse.
Afterwards, the Buddha and his disciples returned to the Jetavana monastery. On the way, the bhikkhus remarked that it was so surprising that the Buddha should have directed those people to feed the young man before he gave the discourse. On hearing their remarks, the Buddha said, "Bhikkhus! What you said is true, but you do not understand that I have come here, all this distance of thirty yojanas, because I knew that he was in a fitting condition to take in the Dhamma. If he were feeling very hungry, the pangs of hunger might have prevented him from taking in the Dhamma fully. That man had been out looking for his ox the whole morning, and was very tired and also very hungry. Bhikkhus, after all, there is no ailment which is so difficult to bear as hunger."
(偈204)
无病最上利，知足最大富，
信心最佳亲，涅槃无上乐。
Health is the highest gain. Contentment is the greatest wealth. The trustworthy are the best kinsmen. Nibbāna is the highest bliss.
# 含义 Meaning
健康是最高的福报, 知足是最好的财富, 最可信赖的人就是最好的亲友, 涅槃是最究竟的喜悦。
Health is the greatest gift, contentment is the greatest wealth, a trusted friend is the best relative, Nibbana is the greatest bliss.
* 故事集 Story
饮食要节制 15-204
高沙喇国巴谢那地王有一天吃完早餐后，前往揭达林给孤独园。他当天吃太多的咖哩肉饭，所以在听闻佛陀说法时，精神不振，不断打瞌睡。
佛陀就劝诫他：「国王！进食应适量，身体才会舒适。」国王接受佛陀建议，从此以后奉行适量的饮食，身子因此比往昔轻盈，情绪愉快，也比较健康。
佛陀在国王向他叙说改善的情形时，告诉国王：「国王，健康是非常的福报。」
The Story of King Pasenadi of Kosala 15-204
One day, King Pasenadi of Kosala went to the Jetavana monastery after having his full morning meal. It was said that the king had eaten one quarter basket (about half a bushel) of rice with meat curry on that day; so while listening to the Buddha's discourse he felt very sleepy and was nodding most of the time. Seeing him nodding, the Buddha advised him to take a little less rice everyday and to decrease the amount on a sliding scale to the minimum of one-sixteenth part of the original amount he was taking. The king did as he was told and found that by eating less he became thin, but he felt very much lighter and enjoyed much better health. When he told the Buddha about this, the Buddha said to him, "O king! Health is a great boon; contentment is a great wealth; a close and trusted friend is the best relative; Nibbana is the greatest bliss."
(偈205)
已尝独居味，以及寂静乐，
浸悦于法味，无怖离诸恶。
Having tasted the flavour of seclusion and appeasement, he becomes free from sorrow and stain, drinking the Dhamma nectar.
# 含义 Meaning
已经领会寂静独居安乐的人, 已经领会法义而喜悦的人, 不再恐惧, 而且远离邪恶(见)。
Having had the taste of solitude and the taste of Perfect Peace of Nibbana, one who drinks in the joy of the essence of the Dhamma is free from fear and evil.
* 故事集 Story
尊敬佛陀的方法 15-205
有一天，佛陀宣称四个月后，他就要证入般涅槃。听到这件消息后，很多尚未证果的比库感到很伤心、很沮丧，茫茫然不知道该怎么办。他们就紧紧跟随在佛陀的身旁。但提裟尊者决心要在佛陀入灭之前证得圣果，所以并没有整日跟随佛陀，反而到僻静的地方去精进禅修。
其他比库不了解提裟尊者，就向佛陀说：「世尊！提裟尊者似乎并不尊敬您，他只晓得做自己的事，而不知来世尊身边听法。」
提裟尊者说：「我只是加紧努力精进，以便在世尊般涅槃之前能证圣果而已，这也是我未到世尊身边的唯一原因！」
听完提裟尊者的解释，佛陀说：「比库们！所有敬爱和尊重我的比库应该效法提裟尊者。比库们！鲜花供养并不表示尊敬我，只有精进禅修才是。」
The Story of Thera Tissa 15-205
When the Buddha declared that in four months' time he would realize parinibbana, many puthujjana bhikkhus were apprehensive. They were at a loss and did not know what to do, and so they kept close to the Buddha. But Thera Tissa, having resolved that he would attain arahatship in the life-time of the Buddha did not go to him, but left for a secluded place to practise meditation. Other bhikkhus, not understanding his behaviour, took him to the Buddha and said, "Venerable Sir, this bhikkhu does not seem to cherish and honour you; he only keeps to himself instead of coming to your presence." Thera Tissa then explained to them that he was striving hard to attain arahatship before the Buddha realized parinibbana, and that was the only reason why he had not come to see the Buddha.
Having heard his explanation, the Buddha said to the bhikkhus, "Bhikkhus! Those who love and respect me should act like Tissa. You are not paying homage to me by just offering me flowers, perfumes and incense. You pay homage to me only by practising the Lokuttara Dhamma, i.e., Insight Meditation."
Then the Buddha spoke the above verse, at the end of the discourse Thera Tissa attained Sotapatti Fruition.
(偈206)
善哉遇圣者，共住常欣乐，
不见愚人故，亦常得安乐。
Blessed is the sight of the Noble Ones: their company is ever happy. Not seeing the foolish, one may ever be happy
# 含义 Meaning
值遇圣者是好事, 与圣者同住是件喜乐的事, 不见愚痴的人也是件喜乐的事。
It is good to see the Noble Ones (ariyas); to live with them is always a pleasure; not seeing fools is also always a pleasure.
(偈207)
与痴者同道，长时处忧苦。
与痴者共住，苦如敌共住。
与智者共处，乐如亲族会。
Truly he who moves in company with fools grieves for a long time. Association with the foolish is ever painful as with a foe. Happy is association with the wise, just like meeting with kinsfolk.
# 含义 Meaning
与愚痴的人为伍, 会长期忧患, 与愚痴的人为伍, 如同与敌人为伍一般痛苦; 与智者为伍, 如同与亲友同住般安乐。
He who walks in the company of fools has to grieve for a long time. Association with fools is ever painful, as living with an enemy; association with the wise is a pleasure, as living with relatives.
(偈208)
智者多闻者，忍辱、戒、梵圣，
追随此善贤，如月随星道。
Therefore, with the intelligent, the wise, the learned, the enduring, the dutiful, and the Noble Ones — with a man of such virtue and intellect should one associate, as the moon (follows) the starry path.
# 含义 Meaning
所以, 人应该与聪明、智慧、多闻、坚定、善尽职责的圣者为伍, 如同月亮追随星辰的轨迹。
Therefore one should follow a resolute, intelligent, learned, persevering and dutiful ariya; follow such a virtuous and wise man, as the moon follows the path of the stars.
* 故事集 Story
沙咖天帝看护佛陀 15-206, 207 & 208
大约般涅槃前十个月，佛陀在毗舍离附近的鞞罗柧村结夏安居。那时候，他身染痢疾。沙咖天帝知道佛陀身体不适，就亲自前来照顾佛陀。佛陀告诉他不要费心，因为有很多比库在身边，但沙咖天帝坚持要照顾佛陀，直到佛陀身体好转。
众多比库对沙咖天帝亲自照顾佛陀一事感到惊讶，也对他懔然敬畏。佛陀听见众多比库的心声后，告诉他们：「比库们！沙咖天帝亲自照顾我这件事并没有任何特别的地方。往生之前，他曾有机会听闻我说法，因此了解佛法。去世之后，才往生成为现在的沙咖天帝。而这一切，都是因为他曾经听闻佛法，事实上，比库们！得遇圣者是桩好事，与圣者共住令人喜悦。」
(注) 虽然佛教徒崇拜沙咖天帝并祈求他的祝福和保护，但佛陀在《幢顶经》中说沙咖天帝尚未究竟解脱贪瞋痴和恐惧。尽管如此，佛教徒传统上相信沙咖天帝护持佛教。
The Story of Sakka 15-206, 207 & 208
About ten months before the Buddha realized parinibbana, the Buddha was spending the vassa at Veluva village near Vesali. While he was staying there, he suffered from dysentery. When Sakka learned that the Buddha was ailing, he came to Veluva village so that he could personally nurse the Buddha during his sickness. The Buddha told him not to worry about his health as there were many bhikkhus near him; but Sakka did not listen to him and kept on nursing the Buddha until he recovered.
The bhikkhus were surprised and awe-struck to find Sakka himself attending on the Buddha. When the Buddha heard their remarks he said, "Bhikkhus! There is nothing surprising about Sakka's love and devotion to me. Once, when the former Sakka was growing old and was about to pass away, he came to see me. Then, I expounded the Dhamma to him. While listening to the Dhamma, he attained Sotapatti Fruition; then he passed away and was reborn as the present Sakka. All these happened to him simply because he listened to the Dhamma expounded by me. Indeed, bhikkhus, it is good to see the Noble Ones (ariyas); it is a pleasure to live with them; to live with fools is, indeed, painful."
