(偈221)
应弃忿怒心，应弃我慢心，
解脱一切缚，不执著名色，
心中无一物，解脱于众苦。
（注： 名色-Nāmarūpa精神与物质）
One should give up anger. One should abandon pride. One should overcome all fetters. Ills never befall him who clings not to mind and body and is passionless.
# 含义 Meaning
舍弃忿怒, 灭除我慢, 解脱一切系缚, 不执着名色的人, 不受苦。
Give up anger, abandon conceit, overcome all fetters. Ills of life (dukkha) do not befall one who does not cling to mind and body and is free from moral defilements.
* 故事集 Story
治好皮肤病的女士 17-221
有一次，阿奴卢塔尊者前往迦毗罗卫城时，所有的亲戚，除了妹妹萝西妮以外都来探视他。他们告诉他萝西妮有皮肤病，所以没办法前来，但他还是请她前来相见。萝西妮耻于得到皮肤病，只好遮着头脸，前来与他见面。尊者建议她做些善行功德：他请她变卖一些首饰，所得的钱财用来兴建供大众做善行功德的厅堂。萝西妮答应他的建议。尊者也请其他的亲戚协助她。他更建议萝西妮在工程进行时帮忙扫地，用水装满所有罐子。萝西妮遵照他的话做，病就日渐好转。
厅堂兴建完成时，佛陀和众多比库被邀请前来接受供养。应供后，佛陀询问捐献者是谁，但萝西妮却不在现场，佛陀就请她前来。等萝西妮来向佛陀顶礼之后，佛陀告诉她罹患皮肤病的原因，是因为过去某一世时，她在愤怒下所作恶业的结果。佛陀说，那时候她是巴拉纳西国王的皇后，但国王却宠爱一位跳舞女郎，她因此嫉妒那位舞女。有一天，她指使仆人事先在舞女的床铺和地毯上洒上会使人发痒的粉末，再用这种粉末洒向舞女身上，加以羞辱。全身发痒的舞女痛苦不堪地倒在床上，但却更加痛苦。
由于犯下这恶行，萝西妮今生才会罹患皮肤病。佛陀接着告诫大众，愤怒时不要鲁莽从事，也不可以对人怀有恶意。
佛陀说法完毕后，很多人，包括萝西妮在内都证得圣果。萝西妮的皮肤病也痊愈了，容貌变得清澄光滑。
Rohinikkattiyakanna Vatthu 17-221
On one occasion, Thera Anuruddha visited Kapilavatthu. While he was staying at the monastery there, all his relatives, with the exception of his sister Rohini, came to see him. On learning from them that Rohini did not come because she was suffering from leprosy, he sent for her. Covering her head in shame, Rohini came when she was sent for. Thera Anuruddha told her to do some meritorious deed and he suggested that she should sell some of her clothing and jewelry; and with the money raised, to build a refectory for the bhikkhu. Rohini agreed to do as she was told. Thera Anuruddha also asked his other relatives to help in the construction of the hall. Further, he told Rohini to sweep the floor and fill the water-pots every day even while the construction was still going on. She did as she was instructed and she began to get better.
When the hall was completed, the Buddha and his bhikkhus were invited for alms-food. After the meal, the Buddha asked for the donor of the building and alms-food, but Rohini was not there. So the Buddha sent for her and she came. The Buddha asked her whether she knew why she was inflicted with this dreaded disease and she answered that she did not know. So the Buddha told her that she had the dreadful disease because of an evil deed she bad done out of spite and anger, in one of her past existences. As explained by the Buddha, Rohini was, at one time, the chief queen of the king of Baranasi. It so happened that the king had a favourite dancer and the chief queen was very jealous of her. So the queen wanted to punish the dancer. Thus one day, she had her attendants put some itching powder made from cow-hage pods in the dancer's bed, her blankets, etc. Next, they called the dancer, and as though in jest, they threw some itching powder on her. The girl itched all over and was in great pain and discomfort. Thus itching unbearably, she ran to her room and her bed, which made her suffer even more.
As a result of that evil deed Rohini had become a leper in this existence. The Buddha then exhorted the congregation not to act foolishly in anger and not to bear any ill will towards others.
Then the Buddha spoke the above verse, at the end of the discourse, many in the congregation attained Sotapatti Fruition. Princess Rohini also attained Sotapatti Fruition, and at the same time her skin disease disappeared, and her complexion became fair, smooth and very attractive.
(偈222)
能抑止发怒，如止疾行车，
是名真御者，余为执缰人。
Whoever checks his uprisen anger as though it were a rolling chariot, I call a true charioteer. Others merely hold the reins.
# 含义 Meaning
能够抑制忿怒, 如同剎住急行车辆的人, 是善于调御的人, 其他的人只是空执缰绳而已。
He who restrains his rising anger as a skilful charioteer checks a speeding chariot, — him I call a true charioteer; other charioteers only hold the reins.
* 故事集 Story
比库和树精 17-22
有位来自阿拉维村的比库准备为自己兴建一间茅舍，就开始砍伐一棵树，但该树上住着一位女天神和她的幼儿。她请求比库不要砍倒，比库却不予理会。她一看无法劝阻，就把幼儿放在树干上，希望比库能因此停止砍树。但比库已经挥动斧头砍下去了，无法及时停下来，所以就把小孩的手臂砍断了。女天神看见她的孩子受到如此重大的伤害，异常愤怒，当下就想杀死比库。但当她高举双手，正要出手时，突然心念一转，告诉自己：「如果我杀死比库，就是杀害遵守戒律的人，一定会因此受苦，而且也可能立下恶例，使更多比库受害。既然这比库有老师，我一定要去找他的老师。」她就前去向佛陀哭诉。佛陀告诉她：「妳能够如此冷静控制自己真是太好了！」佛陀接着向她开示。
她正念思惟佛陀的说法之后，就了解佛法了。佛陀也在揭达林给孤独园附近提供一棵树给她居住。从此以后，佛陀告诫比库不可砍伐树木。
The Story of a Bhikkhu 17-22
Once, a bhikkhu from Alavi wanted to build a monastery for himself and so he began to cut down a tree. The deva dwelling in that tree (rukkha devata) tried to stop him, saying that she and her infant son had nowhere to go. Failing to stop the bhikkhu she put her son on a branch, hoping that it would stop him from felling the tree. By then, the bhikkhu was already swinging his axe and he could not stop it in time and unintentionally cut off an arm of the child. Seeing her child being harmed in this way, the mother flew in a rage and was about to kill the bhikkhu. As she raised her hands to strike the bhikkhu, she suddenly checked herself and thought, "If I were to kill a bhikkhu, I would be killing one who observes the moral precepts (sila); in that case, I would surely suffer in niraya. Other guardian devas of the trees would be following my example and other bhikkhus would also be killed. But this bhikkhu has a master; I must go and see his master." So she went weeping to the Buddha and related all that had happened.
To her the Buddha said, "O rukkha devata! You have done well to control yourself."
Then the Buddha spoke the above verse, at the end of the discourse the deva attained Sotapatti Fruition, and for her dwelling place she was offered a tree near the Perfumed Chamber of the Buddha. After this incident, the Buddha forbade bhikkhus to cut vegetation, such as grass, plants, shrubs and trees.
(偈223)
以慈制忿怒，以仁制粗暴，
以施制悭吝，以实制虚假。
Conquer anger by love. Conquer evil by good. Conquer the stingy by giving. Conquer the liar by truth.
# 含义 Meaning
以爱调御忿怒, 善制服恶, 布施胜悭吝, 以实话战胜妄语。
Conquer the angry one by not getting angry (i.e., by loving-kindness); conquer the wicked by goodness; conquer the stingy by generosity, and the liar by speaking the truth.
* 故事集 Story
慈心保护优它拿不受热水烫伤 17-223
农夫富留那为富翁修摩那工作。他有一位女儿名字叫做优它拿。后来，有一天，他和妻子供养刚出灭尽定的舍利弗尊者，由于这善行，他在工作的农地上挖掘出金子而变得非常富有。国王也公开宣告他是王室银行家。有一次，他连续七天供养佛陀和众多比库，并且在第七天听完佛陀说法后，一家三人都领悟佛法。
后来，他把女儿优它拿婚配给富翁修摩那的儿子。但优它拿在夫家却无法供养佛陀或听闻佛陀开示，所以日子过得并不愉快。她就问她父亲：「你为什么把我关在笼子里呢？我既无法见任何比库，也没有任何做善行的机会。」富留那对女儿的处境很内疚，只好给她大量的金钱，优它拿也在获得丈夫的同意后，雇请西利玛来服侍丈夫一些日子。
优它拿利用这段期间供养佛陀和众多比库。第十五天时，丈夫看见她在厨房忙着准备食物时，笑着说：「多么愚笨的人！不知道享受人生，只知道忙着准备供养的典礼仪式而累垮自己。」这时候，西利玛看着他这么一笑，一时间忘记自己只不过是人家僱请来的帮佣而已，却非常嫉妒她，更糟糕的是，竟然无法克制内心的妒意，就到厨房去拿起滚烫的热水，企图要泼向优它拿的头。优他拿看着她过来时，心中毫无瞋念，并且想着就是因为西利玛的帮佣，她才有机会听闻佛法，又作布施，因此对西利玛心存感激。但突然间，她明白西利玛要用滚烫的热水泼她，她立刻下定决心：「如果我对她怀有任何的瞋心，就让这滚烫的热水烫伤我。如果没有瞋心，愿一切平安。」
由于优它拿对西利玛不怀一丝瞋心，这滚烫的热水顿时像冷水般，对她毫发未伤。西利玛认为这热烫的水一定已经变凉了，就想要再去拿另一罐热水来，但却被优它拿的仆人抓住，并且加以殴打。优它拿阻止他们，并要他们为她敷药。
这么一来，西利玛恢复理智，明白自己的身份，她后悔自己想要伤害女主人的念头，就请求优它拿原谅她。优它拿告诉她：「我要去请教父亲可不可以接受你的道歉。」西利玛同意与她一齐去向优它拿的父亲富留那道歉。但优它拿说：「我所谓的父亲，不是指生身父亲，而是帮助我打断生死轮回的佛陀。他教导我究竟真理的佛法。」西利玛表示她也想见佛陀。她们于是决定第二天由西利玛在优它拿家中供养佛陀和众多比库。
第二天，供养完后，她们向佛陀叙说两人之间发生的事。西利玛承认犯了错误，恳请佛陀劝告优它拿原谅她。佛陀问优它拿，当西利玛要伤害她时，心中有什么念头？优它拿回答佛陀：「世尊，我因为感激她的帮忙，所以没有任何恨意或瞋念，我只是向她展现我的善意。」
佛陀赞叹她：「优它拿！做得对，做得好！心中不怀瞋念使你能征服辱骂妳的人；慷慨大方的人，能摄服吝啬的人；说实话的人能摄服说谎的人。」
优它拿于是接受佛陀的忠告，原谅西利玛。
The Story of Uttara the Lay-Disciple 17-223
Uttara was the daughter of a farm labourer named Punna and his wife. Punna worked for a rich man named Sumana, in Rajagaha. One day, Punna and his wife offered alms-food to Thera Sariputta soon after his arising from sustained deep mental absorption (nirodha samapatti), and as a result of that good deed they suddenly became very rich. Punna came upon gold in the field he was ploughing, and the king officially declared him a royal banker. On one occasion, the family of Punna offered alms-food to the Buddha and the bhikkhus for seven days. and on the seventh day, after hearing the Buddha's discourse, all the three members of the family attained Sotapatti Fruition.
Later, Uttara the daughter of Punna married the son of the rich man Sumana. That family being non-Buddhist, Uttara did not feel happy in her husband's home. So, she told her father, "My father, why have you put me in this cage? Here, I do not see any bhikkhu and I have no chance to offer anything to any bhikkhu." Her father felt sorry for her and sent her fifteen thousand in cash. With this money, after getting permission from her husband, Uttara engaged a courtesan to look to the needs of her husband. So it was arranged that Sirima, a well-known and very beautiful courtesan, was to take her place as a wife for fifteen days.
During that time, Uttara offered alms-food to the Buddha and the bhikkhus. On the fifteenth day, as she was busy preparing food in the kitchen, her husband saw her from the bedroom window and smiled, and then muttered to himself, "How foolish she is! She does not know how to enjoy herself. She is tiring herself out with this alms-giving ceremony!" Sirima saw him smile, and forgetting that she was only a paid substitute wife felt very jealous of Uttara. Being unable to control herself, Sirima went into the kitchen and got a ladleful of boiling butter with the intention of pouring it over the head of Uttara. Uttara saw her coming, but she bore no ill will towards Sirima. She reflected that because Sirima had stood in for her, she had been able to listen to the dhamma, make offerings of alms-food for fifteen days, and perform other acts of charity. Thus she was quite thankful to Sirima. Suddenly, she realized that Sirima had come very close to her and was going to pour boiling-hot butter over her; so she made this asseveration: "If I bear any ill will towards Sirima may this boiling-hot butter burn me; if I have no ill will towards her may it not burn me."
As Uttara had no ill will towards Sirima, the boiling butter poured over her head by Sirima was just like cold water. Then Sirima thought the butter must have gone cold; and as she went for another ladleful of boiling butter, the attendants of Uttara fell upon her and beat her hard. Uttara stopped her attendants and instructed them to rub Sirima with medicinal ointment.
Then, Sirima remembered her true position and she regretted that she had done wrong to Uttara and asked Uttara to forgive her. To her Uttara replied, "I have my father; I shall ask him whether I should accept your apology." Sirima then said that she would readily go and apologize to the rich man, the father of Uttara. Uttara then explained to Sirima, "Sirima,. when I said 'My father', I did not mean my real father, who had brought me into this round of rebirths. I was referring to my father, the Buddha, who had helped me break the chain of rebirths, who had taught me the Dhamma, the Noble Truths." Sirima then expressed her wish to see the Buddha. So it was arranged that Sirima should offer alms-food to the Buddha and the bhikkhus on the following day at the house of Uttara.
After the meal, the Buddha was told everything that had happened between Sirima and Uttara. Sirima then owned up that she had done wrong to Uttara and entreated the Buddha that she should be forgiven, for otherwise Uttara would not forgive her. The Buddha then asked Uttara how she felt in her mind when Sirima poured boiling butter on her head, and Uttara answered, "Venerable Sir, because I owed so much to Sirima I had resolved not to lose my temper, not to bear any ill will towards her. I sent forth my love towards her". The Buddha then said, "Well done, well done, Uttara! By not bearing any ill will you have been able to conquer one who has done you wrong through hate. By not abusing, you should conquer one who abuses you; by being generous you should conquer one who is stingy; by speaking the truth you should conquer one who tells lies."
Then the Buddha spoke the above verse, at the end of the discourse Sirima and five hundred ladies attained Sotapatti Fruition.
(偈224)
实语不忿怒，物少仍施赠，
以此三善行，得生于天上。
One should speak the truth. One should not be angry. One should give even from a scanty store to him who asks. By these three ways one may go to the presence of the gods.
# 含义 Meaning
人应该说实话, 不可忿怒, 即使自己拥有的不多, 仍然应该布施给乞求的人, 能够做到这三件事的人, 可往生诸天。
One should speak the truth, one should not yield to anger, one should give when asked even if it is only a little. By means of these three, one may go to the world of the devas.
* 故事集 Story
往生天界的方法 17-224
## 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在天界看见很多天神住在舒适的华屋中。他请教他们究竟做了什么善行，能够往生天界。他们的回答各自不同，其中一位说，他所以往生天上，不是因为布施或听闻佛法，而只因为他总是实话实说。另一位女天神则说，虽然她的主人殴打辱骂她，但是她不生主人的气，心中没有任何的瞋念。她说控制自己的脾气，涤除恨意使她往生天界。其他天神则说他们在能力范围内，用自己的方法，为他人的利益而布施。马哈摩嘎喇那尊者回到精舍后，请教佛陀，一个人说实话，不发脾气或只布施少量微不足道的东西，就能往生天上吗？
佛陀回答他：「你不是亲眼目睹，亲耳听闻那些天神的说辞吗？你不该有任何的怀疑。即使少量的功德也能使人往生天上。」
The Story of the Question Raised by Thera Maha Moggallana 17-224
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural powers.)
Once, Thera Maha Moggallana visited the deva world and found many devas living in luxurious mansions. He asked them for what good deed they were reborn in the deva world and they gave him different answers. One of them was reborn in the deva world not because he gave away much wealth in charity or because he had listened to the dhamma, but just because he always spoke the truth. The second one was a female deva who was reborn in the deva world because she did not get angry with her master and had no ill will towards him even though he often beat her and abused her. For keeping her temper and abandoning hatred she was reborn in the deva world. Then, there were others who were reborn in the deva world because they had offered little things like a stick of sugar cane, a fruit, or some vegetables to a bhikkhu or to someone else.
On his return from the deva world, Thera Maha Moggallana asked the Buddha whether it was possible to gain such great benefits by just speaking the truth, or by restraining one's actions, or by giving small amounts of such trifling things like fruits and vegetables. To him the Buddha answered, "My son, why do you ask? Have you not seen for yourself and heard what the devas said? You should not have any doubt. Little deeds of merit surely lead one to the world of the devas."
(偈225)
圣者不杀生，常摄护根门，
到达不死境，彼处无忧苦。
（注： 不死境-涅槃）
Those sages who are harmless, and are ever restrained in body, go to the deathless state (nibbāna), whither gone they never grieve.
# 含义 Meaning
调伏色身, 不伤害众生的圣者, 证得不死的境界（涅槃）, 不再受苦。
The arahats, who do not harm others and are always restrained in their actions, go to the deathless Nibbana, where there is no sorrow.
* 故事集 Story
误把佛陀当作儿子的婆罗门 17-225
有一次，佛陀和一位随从比库到裟祇城去化缘。一位年老的婆罗门看见佛陀，就说：「我的孩子，你已经很久没来看我们了！来吧！让你的母亲也瞧瞧你。」说完后，他就要佛陀回他家去，到达他家时，他的妻子也向佛陀说类似的话，并且向他们的孩子介绍佛陀是他们的大哥，更要他们向佛陀致意。从此以后，这对夫妇供养佛陀，听佛陀说法，夫妇两人也因此都证得三果。
比库们十分困惑，不知道为什么这对婆罗门夫妇会称呼佛陀为儿子。佛陀向他们解释：「比库们！他们如此称呼我，是因为过去很多世时，我是他们的儿子或侄子。」佛陀亲近这对夫妇达三个月之久，这对夫妇因此证得阿罗汉果。
这对夫妇逝世时，比库们不晓得他们已经般涅槃了，就问佛陀他们往生何处？佛陀回答他们：「阿罗汉们不往生任何地方，他们已经获得涅槃的究竟法喜。」
The Story of the Brahmin who had been the 'Father of the Buddha' 17-225
Once, the Buddha accompanied by some bhikkhus entered the town of Saketa for alms-food. The old brahmin, seeing the Buddha, went to him and said, "O son, why have you not allowed us to see you all this long time? Come with me and let your mother also see you." So saying, he invited the Buddha to his house. On reaching the house, the wife of the brahmin said the same things to the Buddha and introduced the Buddha as "Your big brother" to her children, and made them pay obeisance to him. From that day, the couple offered alms-food to the Buddha every day, and having heard the religious discourses, both the brahmin and his wife attained Anagami Fruition in due course.
The bhikkhus were puzzled why the brahmin couple said the Buddha was their son; so they asked the Buddha. The Buddha then replied, "Bhikkhus, they called me son because I was a son or a nephew to each of them for one thousand five hundred existences in the past." The Buddha continued to stay there, near the brahmin couple for three more months and during that time, both the brahmin and his wife attained arahatship, and then realized parinibbana.
The bhikkhus, not knowing that the brahmin couple had already become arahats, asked the Buddha where they were reborn. To them the Buddha answered:
"Those who have become arahats are not reborn anywhere; they have realized Nibbana."
(偈226)
常警惕觉醒，昼夜勤修习，
志向于涅槃，息灭诸烦恼。
（注： 烦恼-欲，有，邪见，无明）
The defilements of those who are ever vigilant, who discipline themselves day and night, who are wholly intent on nibbāna, are destroyed.
# 含义 Meaning
时时保持醒觉, 日夜勤勉修学, 并且志向涅槃的人, 息灭所有的烦恼。
In those who are ever vigilant, who by day and by night train themselves in the three sikkhas (i.e., sila, samadhi and panna), and who have their mind directed towards Nibbana, moral intoxicants become extinct.
* 故事集 Story
制作礼物的布施者 17-226
一天夜晚，女奴璞娜仍在为她的主人桩米，但实在太疲倦了，所以就稍为休息一会儿。这时候，她瞥见达帕尊者带领一群刚才听完说法的比库回到个人的房间去。她看见他们这么晚仍然未睡眠，心中想着：「我是因为太可怜，必须一直工作，才会这么晚还未得安憩。他们那些修行人为什么也这么晚还不休憩呢？也许他们其中有人生病或者他们有什么困扰吧。」
第二天清晨，璞娜把一些米浸在水中，然后拿来做糕饼，做完之后，她带着这些粗糙的糕饼，打算到河边去吃。路上，她看见佛陀正在化缘，她心中嘀咕着：「前些日子我遇见佛陀时，手上没任何东西可以供养，但当我有东西可以供养时，又遇不着他。今天，我遇见他，碰巧手上也有这些糕饼，但不知他可愿意吃这么粗糙的糕饼吗？」佛陀明白他的心念，就接受他的糕饼，并且要阿难达在地上铺席垫，佛陀就坐在席垫上，进食璞娜供养的糕饼。进食后，佛陀为璞娜澄清心中的疑惑：「妳没有时间睡眠，因为妳必须努力工作。至于比库们，他们必须经常保持醒觉、正念现前，所以才晚睡。不管什么身份，人都应保持醒觉，正念现前，不可怠惰。」
细细思量佛陀的话后，璞娜深深理解佛法。
The Story of Punna, the Slave Girl 17-226
One night, Punna the slave girl was up pounding rice for her master. As she got tired she rested for a while. While resting, she saw Thera Dabba leading some bhikkhus to their respective monasteries on their return from listening to the Dhamma. The girl seeing them up so late, pondered, "I have to be up at this late hour because I am so poor and have to work hard. But, why are these good people up at this late hour? Maybe a bhikkhu is sick, or are they being troubled by a snake?"
Early in the morning the next day, Punna took some broken rice, soaked it in water and made a pan-cake out of it. Then, intending to eat it at the riverside she took her cheap, coarse pan-cake along with her. On the way, she saw the Buddha coming on an alms-round. She wanted to offer her pan-cake to the Buddha, but she was not sure whether the Buddha would condescend to eat such cheap, coarse pan-cake. The Buddha knew her thoughts. He accepted her pan-cake and asked Thera Ananda to spread the small mat on the ground. The Buddha sat on the mat and ate the pan-cake offered by the slave girl. After eating, the Buddha called Punna to him and answered the question which was troubling her. Said the Buddha to the slave girl, "Punna, you cannot go to sleep because you are poor and so have to work hard. As for my sons the bhikkhus, they do not go to sleep because they have to be always vigilant and ever mindful."
Then the Buddha spoke the above verse, at the end of the discourse Punna attained Sotapatti Fruition.
(偈227)
阿杜罗应知，古来已如此，
非是今日事，默然受人谤，
多言受人谤，适言亦受谤，
不为诽谤者，此世未曾有。
This, Atula, is an old saying; it is not one of today only: they blame those who are silent, they blame those who speak too much. Those speaking little too they blame. No one avoids blame in this world.
# 含义 Meaning
阿罗汉应知, 这不是现在才有的现象, 自古以来就是如此： 沉默不语的人受诽谤, 多话的人受诽谤, 寡言的人也受诽谤, 世间人对任何人都诽谤。
It is not new, O Atula! It has always been done from ancient times. They blame one who is silent, they blame one who speaks much, they blame one who speaks little. There is no one in this world who is not blamed.
(偈228)
全被诽谤者，全被赞扬者，
过去将来无，现在亦无有。
There never was, there never will be, nor does there exist now, a person who is wholly blamed or wholly praised.
# 含义 Meaning
不论过去, 未来或现在, 没有人永远受人赞叹, 也没有人永远受人诽谤。
There never has been, there never will be, nor is there now, anyone who is always blamed or always praised.
(偈229)
朝朝勤检点，无过且贤明，
具智慧戒行，彼为智者赞。
Examining day by day, the wise praise him who is of flawless life, intelligent, endowed with knowledge and virtue.
# 含义 Meaning
如果行为无瑕疪, 智慧与德行兼备, 连智者都日夜加以赞叹的人 -
If the wise praise him day after day, knowing him to be truly faultless, wise and endowed with knowledge and virtue, who would blame him,
(偈230)
阎浮檀金币，谁能挑瑕疵？
清净为天赞，亦为梵天赞。
（注： 金币-Jambonada喻阿罗汉纯净）
Who dares to blame him who is like a piece of refined gold? Even the gods praise him; by Brahma too he is praised.
# 含义 Meaning
如阎浮金一样有价值, 谁能诽谤呢? 甚至诸天与大梵天也赞誉这种人。
who is like a nikkha of pure gold? The devas praise him; he is praised even by the great Brahmas.
* 故事集 Story
恰恰好 17-227 to 230
阿拘拉和他的同伴想要闻法。他们先去见離婆多尊者，但尊者非常冷漠，一句话也没说。他们失望之余，就去找舍利弗尊者，舍利弗明白他们的目的后，向他们说法，但内容却非常深奥，他们也不喜欢，反而嘀咕的说，舍利弗尊者的说法太冗长，太深奥了。他们又去找阿难达尊者，阿难达尊者对他们说最基本的佛法，他们又说阿难达尊者说的法太过简洁、笼统了。最后，他们去见佛陀：“世尊，我们来找你，是希望听你说法。来这里之前，我们已经听过几位尊者的说法，但都不满意。離婆多尊者甚至不理睬我们，舍利弗尊者说法太详尽、深奥了，阿难达尊者又太简单，太笼统了。我们都不喜欢他们的说法。”
佛陀回答他们：“弟子们！一般人容易指责别人，这世界上没有人不被谴责的，人们甚至批评国王，即使是佛陀也被人指责，被心胸狭窄的人责骂不要紧，只要智者的谴责才算是真正的谴责，也只要智者的赞誉才算是真正的赞誉。”
（注）阎浮金：来自阎浮河（Jambu）的金，是品质最佳的金。
The Story of Atula the Lay-disciple 17-227 to 230
Once, Atula and his companions numbering five hundred, wishing to listen to words of dhamma, went to Thera Revata. The thera however was very aloof like a lion; he did not say anything to them. They were very much dissatisfied and so they went to Thera Sariputta. When Thera Sariputta learned why they had come, he expounded exhaustively on the Abhidhamma. He also was not to their liking, and they grumbled that Thera Sariputta had been too lengthy and too profound. Next, Atula and his party approached Thera Ananda. Thera Ananda expounded to them the bare essentials of the Dhamma. This time, they remarked that Thera Ananda had been too brief and too sketchy. Finally they came to the Buddha and said to him, "Venerable Sir, we have come to listen to your teaching. We have been to other teachers before we come here, but we are not satisfied with any of them. Thera Revata did not bother to teach us and he just kept silent; Thera Sariputta was too exhaustive and the Dhamma he taught us was too difficult for us. As for Thera Ananda, he was too brief and too sketchy. We do not like any of their discourses."
To them the Buddha said, "My disciples, blaming others is not something new. There is no one in this world who is never blamed; people would blame even a king, or even a Buddha. To be blamed or to be praised by a fool is of no consequence; one is truly blamed only when he is blamed by a wise man, and truly praised only when praised by a wise man."
Then the Buddha spoke the above verse, at the end of the discourse Atula and his companions attained Sotapatti Fruition.
(偈231)
防范身恶行，调御于身行，
舍弃身恶行，应修身善行。
One should guard against misdeeds (caused by) the body, and one should be restrained in body. Giving up evil conduct in body, one should be of good bodily conduct.
# 含义 Meaning
戒慎恶行, 调御色身, 舍离恶行, 勤修善行。
Guard against evil deeds, control your body. Giving up evil deeds, cultivate good deeds.
(偈232)
防范口恶行，调御于口行，
舍弃口恶行，应修口善行。
One should guard against misdeeds (caused by) speech, and one should be restrained in speech. Giving up evil conduct in speech, one should be of good conduct in speech.
# 含义 Meaning
戒慎恶语, 调御恶语, 舍弃言语, 勤修善语。
Guard against evil speech, control your speech. Giving up evil speech, cultivate good speech.
(偈233)
防范意恶行，调御于意行，
舍弃意恶行，应修意善行。
One should guard against misdeeds (caused by) the mind, and one should be restrained in mind. Giving up evil conduct in mind, one should be of good conduct in mind.
# 含义 Meaning
戒慎恶意, 调御心意, 舍离恶意, 勤修善意。
Guard against evil thoughts, control your mind. Giving up evil thoughts, cultivate good thoughts.
(偈234)
智者身调御，亦复语调御，
亦复意调御，实为善御者。
The wise are restrained in deed; in speech, too, they are restrained. The wise, restrained in mind, are perfectly restrained.
# 含义 Meaning
智者圆满调御自己的身口意。
The wise are controlled in deed, they are controlled in speech, they are controlled in thought. Indeed, they are perfectly self-controlled.
* 故事集 Story
穿木屐的比库 17-231 to 234
有一次，六位穿着木屐，双手拿着木杖的比库在石板上走来走去，而制造很大的噪音。佛陀听见这些噪音时，问阿难达究竟是怎么一回事，阿难达告诉佛陀这六位比库的情形。佛陀明白事情的真相后，说人必须体谅别人，不要破坏宁静的气氛，他也告诫比库应控制自己的言行举止。从此以后，佛陀告诫比库不要穿木屐。
The Story of a Group of Six Bhikkhus 17-231 to 234
ix bhikkhus wearing wooden sandals, and each holding a staff with both hands, were walking to and fro on a big stone slab, making much noise. The Buddha hearing the noises asked Thera Ananda what was going on, and Thera Ananda told him about the six bhikkhus. The Buddha then prohibited the bhikkhus from wearing wooden sandals. He further exhorted the bhikkhus to restrain themselves both in words and deeds.
