Dhammapada verse #100

雖誦一千言，若無義理者，不如一義語，聞已得寂靜。

Through a thousand speeches be
composed of meaningless lines,
better the single meaningful line
one hears, then comes to calm.

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【第100偈的故事】

坦巴達提卡擔任政府行刑者的任務屆滿五十五年後正式退休。在擔任行刑者之前，他曾經是一名小偷。退休後有一天，他到河中去沐浴，並且攜帶特別的食物回家。回家後，正要享受這份美味時，卻看見剛出禪定的舍利弗站在門口，這時候他心裏想著：「我這一生，都在行刑處決小偷，現在我應該供養這位比丘。」所以就邀請舍利弗進入屋內，並尊敬地供養食物。

供養後，舍利弗向他說佛法。但坦巴達提卡卻無法集中心思聽講，因為他的心思受到過去擔任行刑人時種種往事的干擾。舍利弗明白他的困擾，為了導正他的心念，就機敏地問他是否出於憤怒、仇恨而行刑？或只是執行公務而已。坦巴達提卡回答說，他只是接受國王的命令，自己沒有任何殺人的惡意或願望。「既然如此，你有何罪過可言！」舍利弗說。

舍利弗的說法讓坦巴達提卡內心較為寧靜，就請舍利弗繼續說法。這時，他專心聞法，更具耐心與理解力。聞法後，他恭送舍利弗走了一段路，然後獨自回家，但卻意外喪生。

當天傍晚，佛陀抵達比丘的聚會時，比丘們告訴佛陀有關坦巴達提卡的惡訊，並請問他往生何處。佛陀說，雖然坦巴達提卡今生造惡業，但後來領悟佛法，所以往生兜率天。比丘們卻懷疑，一個造做惡業的人，怎麼可能只聽聞一次佛法後，就獲得如此殊勝的法益。佛陀向他們解釋說，時間長短不是問題，如果能夠正確理解的話，即使一句法語也可以帶來莫大的法益。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Tambadàñhika, the executioner of thieves.

Tambadàñhika served the king as an executioner of thieves for fifty-five years. In old age he could no longer cut off a man’s head with a single blow. On the day he was retired from office, he gave orders that sweet milk-porridge should be cooked for him. And taking with him old clothes and jasmine flowers and perfumes, he went to the river and bathed. Having so done, he put on the old clothes, decked himself with garlands, anointed his limbs, and went home and sat down. They set before him sweet milk-porridge made with fresh ghee and water for rinsing the hands. At that moment Venerable Sàriputta showed himself at the door of the former executioner’s house. When the man saw the Venerable, he paid obeisance to him. And escorting him into his house, he provided him with a seat, poured the sweet milk-porridge into his bowl, spread fresh ghee thereon, and standing beside him, began to fan him.

After the meal, the monk taught him the Dhamma, but Tambadàñhika could not pay attention, because he was so agitated as he recollected his past life as an executioner. When the monk knew this, he decided to ask Tambadàñhika tactfully whether he killed the thieves because he wished to kill them or because he was ordered to do so. Tambadàñhika answered that he was ordered to kill them by the king and that he had no wish to kill. Then the monk asked, “If that is so, would you be guilty or not?” Tambadàñhika then concluded that, as he was not responsible for the evil deeds, he was not guilty. He, therefore, calmed down, and requested the monk to continue his exposition.

As he listened to the Dhamma with proper attention, he came very close to attaining sōtàpatti magga and reached as far as anulōma ¤àõa (adaption-to-truth-knowledge). After the discourse, Tambadàñhika accompanied Venerable Sàriputta for some distance and then returned home. On his way home a cow (actually a demon in the guise of a cow) gored him to death.

When the Buddha came to the congregation of the monks in the evening, they informed him about the death of Tambadàñhika. When asked where Tambadàñhika was reborn, the Buddha told them that although Tambadàñhika had committed evil deeds throughout his life, because he comprehended the Dhamma after hearing it from Venerable Sàriputta and had already attained anulōma ¤àõa before he died, he was reborn in the Tusita dēva world. The monks wondered how such an evildoer could have such great benefit after listening to the Dhamma just once. To them the Buddha said that the length of a discourse is of no consequence, for one single word of sense can produce much benefit.

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English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #99

林野甚可樂，世人所不樂，彼喜離欲樂，不求諸欲樂。

Delightful are the forests
where folk do not delight,
there the Passionless delight,
they’re not pleasure-seekers.

☆☆☆

【第99偈的故事】

有一位比丘得到佛陀給他的禪修題目後，到一處老舊的花園去禪修。當他正在禪修的時候，一位女子也來到這裡。卻見四下無人，只有一位比丘結跏趺坐，就想到：「我要使這比丘心思迷惑！」於是她走到比丘面前，反反覆覆地把自己的內衣退下、穿上；弄散頭髮，四處搖曳再予以繫好；而且鼓掌、放聲大笑。因為她的放浪形骸，使得這比丘全身思緒起伏，激盪不已。

「這究竟是怎麼一回事？」他迷惑了。

這時候，佛陀在精舍裡，心中記掛著這位比丘禪修的進展，就透過天眼而看見那女子的邪惡行為，正困惑著比丘。佛陀透過神通向比丘說：「比丘！追尋欲樂的人所流連的地方沒有喜悅可言。沒有激情的人所聚集的地方則充滿喜悅！」佛陀並且放光，示現在比丘面前，向他說法，這比丘因此證得阿羅漢果。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to a woman of doubtful character.

We were told that a certain monk who lived by his alms-bowl, got a meditation topic from the Buddha and retired to a dilapidated garden for the purpose of meditation. Now a certain courtesan made an appointment with a man, saying, “I will go to such and such a place and you meet me there.” The woman kept the appointment, but the man did not. For some time she watched in vain the path by which she expected him to come. Finally, disappointed at his failure to keep his appointment, she strolled hither and thither and went into the garden.

There she saw the monk sitting cross-legged. Looking this way and that, and seeing no one else about, she said to herself, “Here is a man; I will throw his thoughts into confusion.” So standing in front of the monk, she took down her undergarment several times and put it on again, unloosened her hair and bound it up again, and clapped her hands and laughed. The Venerable became excited; his whole body, in fact, was suffused with excitement. “What does this mean?” thought he.

The Buddha considered within himself, “A monk obtained a meditation topic from me and went forth to perform his meditations. How is he getting on?” Seeing that woman, and observing her evil conduct, and perceiving that her evil conduct was upsetting the Venerable, still remaining seated in his perfumed chamber he spoke as follows, “Monks, there is no delight where those abide who seek after their lusts. But where those abide who are free from passion, that place is full of delight.” So saying, he sent forth a radiant image of himself, and instructing the Venerable in the Dhamma, recited this stanza.

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #98

於村落林間，平地或丘陵，何處有羅漢，彼地即可慶。

Whether in town or woods,
whether in vale, on hill,
wherever dwell the Arahats
so pleasing there the earth.

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【第98偈的故事】

離婆達是舍利弗最小的弟弟，也是兄弟中唯一沒有出家的人。他的父母根據當時的習俗，急著要他趕快結婚。所以在離婆達還很年輕時就安排他和一年輕女子成親。婚禮當天，賓客中有位高齡一百二十歲的女士，離婆達看見她時，就明白世事不離生、老、病、死的變化，於是決定像長兄舍利弗一樣出家。他就離開家庭，直接到一處有三十位比丘的精舍去。而舍利弗已經事先請求這些比丘，如果離婆達提出願望時，就讓他成為沙彌，離婆達因此順利成為沙彌。

這些比丘給離婆達一個禪修的題目，他於是離開精舍到遙遠的林子裡去禪修。結夏安居結束時，離婆達就證得阿羅漢果。這時候，舍利弗請佛陀允許他去見離婆達，佛陀說他也要去。所以，佛陀、舍利弗、尸婆離和諸位比丘就一齊前去探視離婆達。

這段路程很長，而且路況不佳，人煙也很少，但天神們供應了所有的必需品。離婆達知道佛陀要來，也預先安排。他運用神通，為佛陀造了一座特別的精舍，並為其他比丘安排適當的居處，使眾人在停留期間能夠安住。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Venerable Rēvata of the Acacia (khadira) Forest.

Rēvata was the youngest brother of the Chief Disciple Sàriputta. He was the only one of the brothers and sisters of Sàriputta who had not left home for the homeless life. His parents were very anxious to get him married. Rēvata was only seven years old when his parents arranged a marriage for him to a young girl. At the wedding reception, he met an old lady who was one hundred and twenty years old, and he realized that all beings are subject to ageing and decay. So, he ran away from the house and went straight to a monastery, where there were thirty monks. Those monks had been requested earlier by Venerable Sàriputta to make his brother a novice monk if he should come to them. Accordingly, he was made a novice monk and Venerable Sàriputta was informed about it.

Monk Rēvata took a meditation topic from those monks and left for an acacia forest, thirty yōjanas (leagues) away from the monastery. At the end of the vassa (rainy season), the novice monk attained arahatship. Venerable Sàriputta then asked permission from the Buddha to visit his brother, but the Buddha replied that he himself would go there. So the Buddha accompanied by Venerable Sàriputta, Venerable Sãvalã and many other monks set out to visit Sàmanēra (novice) Rēvata.

The journey was long, the road was rough and the area was uninhabited by people; but the dēvas looked to all the needs of the Buddha and the monks on the way. At an interval of every yōjana (league), a monastery and food were provided, and they travelled at the rate of a yōjana a day. Rēvata, learning about the visit of the Buddha, also made arrangements to welcome him. By supernatural power he created a special hut for the Buddha and five hundred huts for the other monks, and made them comfortable throughout their stay there.

On their return journey, they traveled at the same rate as before, and came to the Pubbàràma Monastery on the eastern end of Sàvatthi at the end of the month. From there, they went to the house of Visàkhà, who offered them alms-food. After the meal, Visàkhà asked the Buddha if the place of Rēvata in the acacia forest was pleasant.  Buddha replied with the above stanzas.

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English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #97

無信知無為，斷繫因永謝，棄捨於貪欲，真實無上士。

With no beliefs, the Unmade known,
with fetters finally severed,
with kammas cut and craving shed,
attained to humanity’s heights.

☆☆☆

【第97偈的故事】

某一村子的三十名比丘前往祇樹給孤獨園向佛陀禮敬。佛陀知道他們證得阿羅漢果的機緣已經成熟，就請舍利弗來，並且在他們面前問舍利弗：「舍利弗！你相信觀身能證得涅槃嗎？」

「世尊！關於觀身而證得涅槃這件事，我並不只因為信仰佛陀 (註) 就相信這種說法，只有未親身證得涅槃的人才會接受別人這種說法。」很多比丘不明白舍利弗話中的涵意，而在內心想著：「舍利弗至今尚未放棄錯誤的見解，直到此刻，他仍未信仰佛陀。」

佛陀就解釋說：「比丘們！舍利弗的意思十分清楚：『他承認觀身可以證得涅槃，但他接受的原因，是由於他個人的親身體證，而不只是因為佛陀或其他人如是說的關係。』事實上，舍利弗信仰佛陀，舍利弗也相信善惡業報。」

（註）佛教中的信仰來自對真理的正確認知和了悟，而不是因為害怕神或者追求情感的滿足，當內心不再動搖時，才是真正的信仰。佛教不認可盲目的信仰和狂熱的宗教信仰。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Venerable Sàriputta.

One day thirty forest-dwellers approached the Buddha, paid obeisance to him, and sat down. The Buddha, seeing that they possessed the requisite faculties for attaining arahatship, addressed Venerable Sàriputta as follows, “Sàriputta, do you believe that the quality of faith, when it has been developed and enlarged, is connected with the deathless and terminates in the deathless?” In this manner the Buddha questioned the Venerable with reference to the five moral qualities.

Said the Venerable, “Venerable, I do not go by faith in the Buddha in this matter, that the quality of faith, when it has been developed and enlarged, is connected with the deathless and terminates in the deathless. But of course, Venerable, those who have not known the deathless or seen or perceived or realized or grasped the deathless by the power of reason, such persons must of necessity go by the faith of others in this matter; namely, that the faculty of faith, when it has been developed and enlarged, is connected with the deathless and terminates in the deathless.” Thus did the Venerable answer his question.

When the monks heard this, they began a discussion: “Venerable Sàriputta has never really given up false views. Even today he refused to believe even the supremely Enlightened One.” When the Buddha heard this, he said, “Monks, why do you say this? For I asked Sàriputta the following question, ‘Sàriputta, do you believe that without developing the five moral qualities, without developing tranquillity and spiritual insight, it is possible for a man to realize the paths and the fruits?’ And he answered me as follows, ‘There is no one who can thus realize the paths and the fruits.’ Then I asked him, ‘Do you not believe that there is such a thing as the ripening of the fruit of almsgiving and good works? Do you not believe in the virtues of the Buddhas and the rest?’ But as a matter of fact, Sàriputta walks not by the faith of others, for the reason that he has, in and by himself, attained states of mind to which the Paths and the Fruits lead, by the power of spiritual insight induced by ecstatic meditation. Therefore he is not open to censure.”

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #96

彼人心寂靜，語與業寂靜，正智而解脫，如是得安穩。

Peaceful his mind and peaceful
his speech and actions too,
perfect in knowledge of freedom,
One Thus is of utmost peace.

☆☆☆

【第96偈的故事】

有一位七歲的男孩，由於父親殷切的盼望，而出家為沙彌。剃度之前，男孩先得到一個觀想題目。剃度時，他專注觀想，也因為這觀想和前世的善業，剃度之後，他就證得聖果。

後來，提舍尊者在沙彌的陪同下，出發前往舍衛城，準備向佛陀頂禮。

半路上，他們暫宿某一村落的精舍。當天晚上提舍入睡後，沙彌卻徹夜坐在提舍的身邊未眠，只在接近清晨的時候，稍為睡臥一會。

第二天一大早，提舍認為該是搖醒沙彌的時候了，於是用扇子搖醒小沙彌。但不幸的，扇柄卻打傷了他的一隻眼睛。小沙彌急忙用單手遮住受傷的眼睛，出去打水，準備給提舍尊者洗臉，並清洗精舍的地板等。

但當他單手捧水給提舍時，尊者告誡他，服務別人時，應該用雙手。這時候，尊者才發現小沙彌的一眼已經因為自己的疏忽而失明了。剎那間，尊者明白小沙彌實在是一位高貴的人，他深感歉疚，謙虛地向小沙彌道歉。但小沙彌告訴他，這既不是尊者錯，也不是他自己的錯，而是業報。小沙彌更請尊者不要因此難過，但尊者卻無法忘懷這件不幸的意外。

後來，他們繼續上路，終於抵達佛陀停留的舍衛城祇樹給孤獨園。佛陀知道路上所發生的事，就說：「阿羅漢不與人動氣，阿羅漢克制感官的衝動，內心究竟寧靜、安祥。」

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to a novice monk, a pupil of Venerable Tissa from Kōsambi.

A certain youth of respectable family, residing at Kōsambi, retired from the world and became a monk in the religion of the Buddha. After making his full profession, he was known as Venerable Kōsambivàsã Tissa. After he had kept residence during the season of the rains at Kōsambi, his supporter brought a set of three robes and offerings of ghee and palm sugar and laid them at his feet. “Venerable, if it be true that you have no novice to minister to your needs, my son will become your novice.” The Venerable graciously accepted the offer. The lay disciple brought his own son, but seven years old, to the Venerable, and committed him into the Venerable’s hands, saying, “Pray receive him into the Sangha, Venerable.” The Venerable moistened the boy’s hair, taught him how to meditate on the first five of the consistent parts of the body, and received him into the Sangha. The instant the razor touched the boy's hair, the boy attained arahatship, together with the supernatural faculties. The Venerable, having received the youth into the Sangha, remained at Kōsambi for a fortnight. Then, deciding to visit the Buddha, he directed the novice to take the requisites, and set out on his journey. On the way he entered a monastery. The novice obtained lodging for the Venerable and looked after it for him. While he was thus engaged, it grew dark and he was therefore unable to provide a lodging for himself. So assuming a cross-legged posture near the bed of his preceptor, the novice spent the night sitting up.

The Venerable rose at dawn and said to himself, I must cause the novice to go out.” So he took a fan which was placed at the side of the bed, struck the mat of the novice with the tip of the palm-leaf, and then, tossing the fan into the air, said, “Novice, go out.” The handle of the fan struck the novice in the eye and straightaway blinded his eye. “What did you say, Venerable?” said the novice. “Rise and go out,” was the reply. The novice, instead of saying, “Venerable, my eye has been blinded,” covered his eye with one hand and went out. Moreover, when it was time for him to perform his duties as novice, he did not say, “My eye has been blinded,” nor did he remain seated, but covering his eye with one hand and taking a hand-broom in the other hand, he swept out the privy and the wash-room, after which, setting out water for washing the face, he swept out the Venerable’s cell.

When he advanced to present the toothstick to the Venerable, the novice told him the whole story from the beginning. When the Venerable heard his story, he was deeply moved. The novice tried to comfort the Venerable but he would not be comforted. Overcome with remorse he took the novice to the Buddha. The Buddha asked him, “Monk, is everything really well?” The Venerable replied, “All is well with me. But here is a young novice whose good qualities surpass anything I have ever seen.” The Venerable told him the story. “Venerable, when I asked him to pardon me, he said, ‘You are not to blame in this matter, and neither am I.’” Said the Buddha to the Venerable, “Monk, those who have rid themselves of the depravities, cherish neither anger nor hatred towards anyone.”

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #95

彼已無憤恨，猶如於大地，彼虔誠堅固，如因陀揭羅，如無污泥池，是人無輪迴。

Like earth is one who’s well-behaved,
secure and not resentful,
as city-post, as filth-free lake,
no wanderings-on for One Who’s Thus.

☆☆☆

【第95偈的故事】

結夏安居結束時，舍利弗正準備與其它比丘一同外出。有位對舍利弗懷有怨懣的年輕比丘卻向佛陀抱怨說，舍利弗辱罵，鞭打他。佛陀就請人召請舍利弗來解釋，舍利弗不辯別自己的清白，卻說：「世尊！堅定持戒並且觀身的比丘，若有對不起其它比丘的行為，怎麼可能不道歉，就逕自出外去呢？我像大地一樣，花卉綻放時，沒有任何喜悅的感覺，垃圾與糞堆積在上面，也不憤怒。我也像門墊、乞丐、斷腳的公牛一般，對污穢的血肉之軀感到厭惡，不再執著於它。」

舍利弗謙虛地說完之後，犯錯的年輕比丘深感愧疚，承認自己指控舍利弗的錯誤。佛陀建議舍利弗接受年輕比丘的道歉，免得年輕比丘將來受業報。年輕比丘就恭敬地懇求舍利弗寬恕。舍利弗也誠摯的原諒他，並且重述如果自己有任何不對的地方，也請他能原諒 (註2)。

所有在場的比丘都讚嘆舍利弗，佛陀說：
「比丘們！像舍利弗這樣的阿羅漢不懷任何憤怒和瞋心。如同大地和門柱一樣的耐心、寬容和堅定，他的內心永遠祥和、清淨。」

備註： 1. 因陀揭羅，是在大門中間安放一堅固的石頭，作為關門時放門橛用的。另一種說法認為它是帝釋的柱子，在進城的地方安立一大而堅固的柱子，以象徵因陀羅（印度守護神）之所在。
2. 舍利弗和大目犍連尊者是佛陀的兩大弟子，佛陀指派他們擔任僧伽的指導人，佛陀建議所有的比丘尊敬他們如同父與母。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to the Chief Disciple Sàriputta and a young monk.

Once upon a time, at the conclusion of the rains, Venerable Sàriputta, desiring to go forth on an alms-pilgrimage, took leave of the Buddha, paid obeisance to him, and departed with his own retinue. Many other monks took leave of the Venerable. In dismissing the monks the Venerable mentioned the personal and family name of all of the monks who were known by personal and family names. A certain monk who was not known by a personal and family name said, “Oh, that the Venerable would greet me by a personal and family name in dismissing me.” But in the great throng of monks the elder did not notice him. Thereupon the monk said to himself, “He does not greet me as he does the other monks,” and straightaway conceived a grudge against the Venerable.

Besides that, the hem of the Venerable’s garment brushed against the monk, and this also served to intensify the hatred the monk felt towards the Venerable. So, as soon as he knew that the Venerable had passed beyond the entrance to the monastery, he approached the Buddha and said to him, “Venerable, Venerable Sàriputta, doubtless thinking to himself, ‘I am your chief disciple,’ struck me a blow that almost injured my ear. Having so done, without so much as begging my pardon, he set out on his alms-pilgrimage.” The Buddha caused the Venerable to be summoned.

Venerable Sàriputta came with the rest, saluted the Buddha, and sat down respectfully on one side. When the Buddha questioned him about the incident, the elder, instead of saying, “I did not strike that monk,” recited his own virtues.

As the Venerable recited his own virtues, remorse pervaded the whole body of the monk who had unjustly slandered him. And straightaway he fell at the feet of the Buddha, admitted that he was guilty of slander, and confessed his fault. The Buddha addressing the Venerable, said, “Sàriputta, pardon this deluded man, lest his head split into seven pieces.” Thereupon the Venerable crouched before the monk, and extending his clasped hands in an attitude of reverence, said to him, “Venerable, I freely pardon this venerable monk. Let this venerable monk also pardon me if I have in any way offended against him.” Thereupon the monks said, “Behold, brethren, the surpassing goodness of the Venerable! He cherishes neither anger nor hatred against this lying, slanderous monk. Instead, he crouches before him, extends his hands in an attitude of reverence, and asks his pardon.” When the Buddha heard the talk of the monks, he said, “Monks, what are you talking about?” When they told him, he said, “Monks, it is impossible for Sàriputta and his like to cherish anger or hatred. Sàriputta’s mind is like the great earth, like a threshold, like a pool of still water.”

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #94

彼諸根寂靜，如御者調馬，離我慢無漏，為天人所慕。

Whose faculties are pacified
as steeds by charioteers well-tamed,
with pride abandoned, unpolluted,
to even devas this One’s dear.

☆☆☆

【第94偈的故事】

有一次，結夏安居結束日，正是月圓的日子。帝釋率領眾多天神前往毘舍佉興建的東園鹿子母講堂向佛陀頂禮問訊。僧伽中地摩訶迦旃延尊者因為在遙遠的阿槃提結夏安居，所以尚未返回精舍。其他人就為他保留了空位子。當帝釋以鮮花和素香向佛陀頂禮問訊時，看到保留給摩訶迦旃延尊者的位子，他說多麼希望尊者也在精舍裡接受他的禮敬。這時候，摩訶迦旃延尊者突然出現，帝釋歡喜異常，立刻獻上鮮花致敬。

比丘們對帝釋崇仰摩訶迦旃延尊者的舉動大受感動，有些比丘則認為帝釋偏心。佛陀就向他們說：「天人敬重所有克制欲樂的人。」

While residing at the Pubbàràma Monastery, the Buddha spoke this verse, with reference to Venerable Mahàkaccàyana.

For once upon a time, on the occasion of the terminal festival, the Buddha sat on the ground floor of the mansion of the Mother of Migàra, surrounded by a company of eminent lay disciples. At this time Venerable Kaccàyana resided in the Avanti country. Now this Venerable, although obliged to come from a great distance, regularly attended the preaching of the Dhamma. Therefore, when the Venerables sat down, they always left a seat for Venerable Kaccàyana.

Sakka the king of gods drew near with his celestial retinue from the two Worlds of Gods, and honoured the Buddha with celestial perfumes and garlands. Not seeing Venerable Kaccàyana, he thought to himself, ‘Why is my noble Venerable nowhere seen? It would be well if he were to draw near.” At that very moment the Venerable drew near, and showed himself sitting in his proper seat. When Sakka saw the Venerable, he grasped him firmly by the ankles and said, “It is indeed well that my noble Venerable has come; that my noble Venerable should come, was the very thing I wished for.” So saying, he rubbed the Venerable’s feet with both hands, honoured him with perfumes and garlands, and having paid obeisance to him, stood respectfully on one side.

The monks were offended and said, “Sakka shows respect of persons in rendering honour. Such honour as this, he has not rendered to the rest of the Chief Disciples. The moment he saw Venerable Kaccàyana, he grasped him by the ankles and said, ‘It is indeed well that my noble Venerable has come; that my noble Venerable should come, was the very thing I wished for.’ So saying, he rubbed the Venerable’s feet with both hands, honoured him with perfumes and garlands, and having paid obeisance to him, stood respectfully on one side.” The Buddha, hearing their talk, said, “Monks, those monks who, like my son Kaccàyana, keep the doors of their senses guarded, are beloved both by gods and men.”

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #93

彼等諸漏盡，亦不貪飲食，空無相解脫──是彼所行境，如鳥遊虛空，蹤跡不可得。

For whom pollutions are destroyed,
not attached to any food,
he has as range the nameless and
the void of perfect freedom too.
As birds that wing through space,
hard to trace his going.

☆☆☆

【第93偈的故事】

阿那律陀比丘有一天在找尋廢棄的布料來做袈裟，因為他的舊袈裟已經破損不堪了。女天神闍鄰尼──他前世的妻子看見他正在找布料，就找了三塊好布料，放在垃圾中比較明顯的地方。阿那律陀因此找到這三件布料，就帶回精舍。佛陀和眾多比丘也回到精舍，一起幫他縫製袈裟。

這時候，闍鄰尼也化身成年輕的女子，到村子來。當她聽說佛陀和比丘也來到精舍，協助阿那律陀縫製袈裟時，就鼓吹村民用美味的食物供養，結果供養的食物比實際需要的超出很多。其它比丘看見多餘的食物，就說：「阿那律陀應該要他的親朋和信徒供養足夠的食物就好了。當然了，他可能想要炫耀他有這樣多的信徒！」

佛陀勸誡他們：「比丘們！不要以為阿那律陀向他的信徒要求供養米粥和其它的食物。他什麼也沒有要求。今天早上，這些過多的供養，是一位天神鼓吹的結果。」

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Venerable Anuruddha.

One day, the Venerable, whose robes were worn out, was seeking material on refuse-heaps and in other similar places. Now in the Venerable’s third previous existence he had a wife who had been reborn in the World of the Thirty-three as the goddess Jàlinã. When the goddess saw the Venerable seeking cloths for robes, she resolved to aid him. So taking three celestial cloths thirteen cubits long and four cubits wide, and thinking to herself, “If I display these cloths in this manner, the Venerable will not take them,” she went to a certain refuse-heap in front of the heap where the Venerable was seeking cloths and laid them down in such a way that only the hems were visible.

Taking the cloths with him, he went his way. On the day he was to make his robes, the Buddha, accompanied by his retinue of many monks, went to the monastery and sat down; likewise the eighty chief Venerables sat down there also. For the purpose of sewing the robes, Venerable Kassapa the Great sat at the foot, Venerable Sàriputta in the midst, and Venerable ânanda at the head. The company of monks spun out the thread, the Buddha threaded the needle, and Venerable Moggallàna went hither and thither supplying whatever else might be needed.

The goddess entered the village and incited the inhabitants to give alms, saying, “They are making robes for my noble Venerable Anuruddha. The Buddha, surrounded by the eighty chief disciples, and accompanied by his retinue of many monks, has gone to the monastery and sat down therein. Take rice-porridge and other provisions and go to the monastery.” During the meal Venerable Moggallàna brought large pieces of rose-apple, but the monks were unable to eat it. Sakka drew a circle about the place where they were making the robes; the earth was as if dyed with lac; there was a great heap of food both soft and hard remaining over and above to the monks who had eaten.

The monks were offended, and said, “Why should such a quantity of food be provided for so few monks?” When they told The Buddha, he said, “But, monks, you do not think that this was brought by any orders of Anuruddha, do you?” “Yes, Venerable; we do.” “Monks, my son Anuruddha does not talk thus. They that have rid themselves of the corruptions do not spend their time talking about requisites; nay, these provisions were produced by the supernatural power of a goddess.”

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #92

彼等無積聚，於食如實知，空無相解脫──是彼所行境，如鳥遊虛空，蹤跡不可得。

For those who don’t accumulate,
who well reflect upon their food,
they have as range the nameless and
the void of perfect freedom too.
As birds that wing through space,
hard to trace their going.

☆☆☆

【第92偈的故事】

貝拉斯沙尊者到村子裡去化緣後，在回精舍的半路上，稍事停留並且吃完供養的食物。然後，他又回村子去化緣，直到化到足夠的食物，他才返回精舍去，把米穀加以乾燥，然後儲藏起來。這樣子，他就不需要每天都去化緣了，所以每隔幾天，當他出禪定時，只要把預存的米重新泡水後就可以再吃了。其他比丘對他儲藏食物的做法很不以為然，就向佛陀報告。佛陀明白，其他比丘若也跟進貝拉斯沙的做法，就會氾濫誤用，所以禁止比丘們儲藏食物。佛陀更忠告比丘們要保持簡單純樸的修行生活，不要有任何的物質束縛。

至於貝拉斯沙本人，一來他儲藏食物是在不可以儲藏食物戒律制定之前，再者，他這麼做，不是由於貪心，而是想節省時間來禪修，所以佛陀就宣稱貝拉斯沙是無辜的，不必接受處罰。佛陀更進一步解釋說，阿羅漢不儲藏任務東西，同時，阿羅漢進食時，具有正確的觀照。

註１：積聚有二種：「業」和「四食」的積聚。「業」積聚會使人不斷輪迴。而「四食」積聚雖是生命的必須，但可能妨礙精神修持。

註２：根據論，阿羅漢在進食時，應正念現前，具足三種食觀：
1. 知遍知：　確實明白食物的意義。
2. 審察遍知：確實明白食物的卑微。
3. 斷偏知：　滅盡進食的欲樂。

註３：涅槃是苦的解脫。因為不再貪瞋癡所以也稱之為「空」，而不是說一無所有或一切斷滅。涅槃是積極的，超越凡俗的境界，無法用世俗的文字加以敘述。涅槃是無相的，因為不再有貪的形相。阿羅漢在生前就證得涅槃而領略涅槃的喜悅。說阿羅漢死後仍然存在或不存在都不正確，因為涅槃既不是常見也不是斷見。涅槃時，沒有任何東西是永恆的，而且，除了愛欲之外，沒有任何寂滅。阿羅漢在今生即證得涅槃而領略無上的涅槃喜悅。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Venerable Bellaññhisãsa.

Venerable Bellaññhisãsa, after going on an alms-round in the village, stopped on the way and took his food there. After the meal, he continued his round of alms for more food. When he had collected enough food he returned to the monastery, dried up the rice and hoarded it. Thus, there was no need for him to go on an alms-round every day; he then remained in jhàna (one-pointed) concentration for two or three days. Arising from jhàna concentration he ate the dried rice he had stored up, after soaking it in water. Other monks thought ill of the thēra on this account, and reported to the Buddha about his hoarding of rice. Since then, the hoarding of food by the monks has been prohibited.

As for Venerable Bellaññhisãsa, since he stored up rice before the ruling on hoarding was made and because he did it not out of greed for food, but only to save time for meditation practice, the Buddha declared that the thēra was quite innocent and that he was not to be blamed.

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #91

正念奮勇者，彼不樂在家。如鵝離池去，彼等棄水家。

Mindful Ones exert themselves,
in no abode do they delight,
as swans abandoning their lake
home after home they leave behind.

☆☆☆

【第91偈的故事】

佛陀和眾多比丘有一年在王舍城結夏安居。安居結束前約兩星期的時候，佛陀預先告訴比丘，安居後要離開王舍城，要比丘們預做準備 (註2)。有些比丘便開始縫製新袈裟並加以染色，有些人則洗滌舊袈裟。但當比丘們看見大迦葉尊者也在洗袈裟時，心中想著：「王舍城裏裏外外有非常多信徒仰慕大迦葉尊者，並且供養一切所需的物品。這種情形下，大迦葉卻要追隨佛陀，離開他們，這樣做對嗎？」

十五天後，在離去的前夕，佛陀認為可能有一些供養典禮儀式、比丘剃度和喪禮等事情，所以比丘全部離去是不恰當的，因此決定要一些比丘留在王舍城，並要大迦葉留下來帶領他們。大迦葉尊者及其它幾位年輕比丘就因此留在王舍城。

聽到大迦葉尊者要留下來的消息時，其他比丘就說：「果然不出我們所料，大迦葉尊者要留在王舍城。」佛陀告誡他們：「比丘們！你們認為大迦葉是執著王舍城的信徒和他們的供養嗎？你們錯了！大迦葉是奉行我的指示才留下來的，大迦葉不執著一切事物！」

While residing at the Vēluvana Monastery, the Buddha spoke this verse, with reference to Venerable Mahàkassapa.

On a certain occasion, after keeping residence during the season of the rains at Ràjagaha, the Buddha made this announcement to the monks, “At the end of a fortnight I will go forth on a pilgrimage for alms.” But while the monks were scalding their bowls and dyeing their robes, the Venerable Mahàkassapa washed his robes. The monks were offended at this and said, ‘Why does the Venerable wash his robes? Within and without this city dwell a hundred and eighty million people. So many of these as are not the Venerable’s kinsfolk are his supporters; and so many as are not his supporters are his kinsfolk. All these people show honour and reverence to the Venerable by providing him with the four requisites. If he rejects all their good offices, where will he go? Even were he to go, he would not go farther than Màpamàda Cave.” (Màpamàda Cave, by the way, acquired its name in the following way: Whenever the Buddha reached this cave, he would say to the monks who were to return, “Now you may return; be not heedless – mà pamajjittha.” Thus this cave came to be called Màpamàda Cave.)

Likewise the Buddha thought, as he set out on his pilgrimage, “Within and without this city dwell a hundred and eighty million people, and on occasions of public festivals or disasters, there the monks must go. It is therefore out of the question to leave the monastery empty. But shall I direct all of them to return?” Then the following thought occurred to him, “These people are either kinsfolk or retainers of Mahàkassapa; therefore, it is Mahàkassapa whom I should direct to return.” Accordingly he said to the Venerable, “Mahàkassapa, it is out of the question to leave the monastery empty, for there is need of monks on occasions of public festivals or disasters; therefore take your own retinue with you and return.” “Very well, Venerable,” replied the Venerable and taking his own retinue with him, he returned.

The monks were offended at this and said, “Did you observe, brethren? Did we not just say, ‘Why is Mahàkassapa washing his robes? He will not accompany the Buddha.’ Everything has happened just as we said it would.” When the Buddha heard the talk of the monks, he turned around, stood still, and said, “Monks, what is this you are saying?’ “We are talking about Venerable Mahàkassapa, Venerable,” replied the monks, and then repeated their conversation word for word. The Buddha listened to what they had to say and then replied, “Monks, you say, ‘Mahàkassapa is attached to his households and his requisites.’ As a matter of fact, he turned back because it was his desire to obey my command. For in a previous state of existence he made an earnest wish and became, like the moon, free from attachment. He made the earnest wish, ‘May I be able to approach the households of supporters.’ Mahàkassapa has no attachment for a household or a requisite. Beginning with Mahàkassapa, I preached to all a path like that of the moon, the path of the stock of the elect. My son has no attachment anywhere, but is like a royal goose which goes down into a lake and swims and remains there.

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #90

路行盡無憂，於一切解脫，斷一切繫縛，無有苦惱者。

With journey finished and sorrowless,
from everything completely free,
for one who has loosened all the ties
passion’s fever is not found.

☆☆☆

【第90偈的故事】

提婆達多曾經多次試圖謀害佛陀。其中一次是自靈鷲山頂上推下大石，企圖砸死佛陀，但巨石墮落下來時，撞到山崖。破裂的碎片打中佛陀腳的大姆指。佛陀因此被人護送至耆域在芒果園內的精舍(註3)。名醫耆域為佛陀敷藥並且包紮傷口。之後，耆域就進城去治療其他的病人，但答應在傍晚前趕回來，將包紮拆掉。當天晚上，耆域要回去時，卻發現城門已經提早關了，而無法回去照顧佛陀。這令他很懊惱，因為包紮若不及時拿掉，病情會加重。

當天晚上，佛陀判斷耆域無法回來，就要阿難協助他把包紮拿掉，卻發現傷口已經痊癒了。第二天早晨，耆域趕回來時，問佛陀昨天晚上是否感覺劇痛和不舒服呢？佛陀回答說：「耆域！證悟成為佛陀以後，我就具足隨時都可以止息苦痛和憂愁的能力。」佛陀接著解釋解脫聖者的心性。

（註１）有四種繫縛：貪、瞋、戒禁取和見取 。
（註２）無有苦惱者即阿羅漢 。
（註３）精舍啟用典禮之後，耆域就證得初果。佛陀在他的建議之下，吩咐比丘要適當 運動，如打掃和走路等。《耆域經》記載佛陀對食肉的看法，該經就是佛陀對耆域的說法。

While residing at the mango-grove Monastery of Jãvaka, the Buddha spoke this verse, with reference to the question raised by Jãvaka to the Buddha.

Now on a certain occasion Dēvadatta joined forces with Ajàtasattu, climbed Vulture Peak, and out of the wickedness of his heart, saying to himself, “I will kill the Buddha,” hurled down a rock. Two mountain crags caught the rock and splintered it; but one of the flying pieces struck the foot of the Buddha and caused blood to flow. The Buddha suffered intense pains and was removed by the monks to Maddakucchi. Desiring to go on to Jãvaka’s Mango-grove, the Buddha said to the monks, “Carry me thither.” So the monks took the Buddha and carried him to Jivaka’s Mango-grove. When Jãvaka heard the news, he immediately went to the Buddha and to heal the wound applied an ointment. Then he bound up the wound and said to the Buddha, “Venerable, I have a patient in the city. As soon as I have visited him, I will return. Let this dressing remain exactly as it is until I return.” So saying, Jãvaka went and treated his patient. But the gate was closed when he returned, and he was therefore unable to enter. Thereupon the following thought occurred to him, “I have committed a grievous fault. I applied an astringent to the foot of the Buddha and bound up his wound, just as I should have bound up the wound of any other man. It is now time to remove the bandage. For if the bandage remains unbound all night long, the Buddha will suffer intense pain.”

At that moment the Buddha addressed the Venerable ânanda, “ânanda, Jãvaka returned late in the evening and was unable to enter the gate. This was the thought in his mind, ‘Now it is time to remove the bandage.’ Therefore remove the bandage, whereupon the scar disappeared like bark from a tree. At early dawn Jãvaka hastened to the Buddha’s side and asked, “Venerable, did you suffer intense pain?” Said the Buddha, ‘Jãvaka, all suffering is extinguished for the Buddha, even as when he sat on the Throne of Enlightenment.”

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse # 87 ~ 89

應捨棄黑法，智者修白法，從家來無家，喜獨處不易。

Abandoning the dhammas dark
the wise should cultivate the bright,
having from home to homeless gone
in solitude unsettling.


當求是（法）樂。捨欲無所有，智者須清淨，自心諸垢穢。

Let them desire that rare delight
renouncing pleasures, owing nought,
those wise ones should cleanse themselves
from all defilements of the mind.


彼於諸覺支，正心而修習。遠離諸固執，樂捨諸愛著，漏盡而光耀，此世證涅槃。

Those who come to Wakening
with mind full-cultivated,
delight, no longer clinging,
in relinquishing attachment:
they, without pollution, radiant,
in this world have reach Nibbana.

☆☆☆

【第87~89偈的故事】

在憍薩羅國結夏安居後，一群比丘向佛陀請教禪修的事宜。佛陀就告誡他們要放棄欲樂和對世間的執著，如此才能趣向涅槃。

While residing at the Jētavana Monastery, the Buddha spoke these verses, with reference to five hundred visiting monks.

Fifty monks who had passed the rainy season in the kingdom of Kōsala came to Jētavana at the close of the rainy season for the purpose of seeing the Buddha; and having paid obeisance to the Buddha, sat down respectfully on one side. The Buddha, after listening to the story of their experiences, instructed them in the Dhamma by reciting the stanzas.

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #85 ~ 86

於此人群中，達彼岸者少。其餘諸人等，徘徊於此岸。

Among folk they are few
who go to the Further Shore,
most among humanity
scurry on this hither shore.


善能說法者，及依正法行，彼能達彼岸，度難度魔境。

But they who practise Dhamma
according to Dhamma well-told,
from Death’s Domain hard to leave
they’ll cross to the Further Shore.

☆☆☆

【第85, 86偈的故事】

有一次，舍衛城有一群人集體供養眾多比丘，並安排其中一些比丘們徹夜說法。但聽法的觀眾中有些人無法熬夜，早早就走了，有些人雖然整夜坐著聽法，但大部份的時間，卻無法集中精神，只是半醒半睡的度過。只有少數的人專心聞法。

第二天，比丘們告訴佛陀昨天的事，佛陀說：「大多數的人都執著世間，只有少數的人能到達彼岸（證得涅槃）。」

佛陀接著提醒比丘們要時時警覺，正念現前，只有自覺精進學佛法的人才能究竟解脫煩惱，證入究竟喜悅的涅槃。

While residing at the Jētavana Monastery, the Buddha spoke these verses, with reference to a congregation of people who had come to listen to a religious discourse in Sàvatthi.

On one occasion, a group of people from Sàvatthi made special offerings to the monks collectively and they arranged for some monks to deliver discourses throughout the night, in their locality. Many in the audience could not sit up the whole night and they returned to their homes early; some sat through the night, but most of the time they were drowsy and half-asleep.

There were only a few who listened attentively to the discourse. At dawn, when the monks told the Buddha about what happened the previous night, he replied, “Most people are attached to this world; only a very few reach the other shore (nibbàna).”

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English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #84

不因自因他，（智者作諸惡），不求子求財、及謀國（作惡）。
不欲以非法，求自己繁榮。彼實具戒行，智慧正法者。

Neither for one’s own, nor for another’s sake
one should wish for children, wealth, estate,
nor success desire by means unjust,
thus virtuous, and wise, righteous one would be.

☆☆☆

【第84偈的故事】

曇彌夫婦住在舍衛城。有一天，他告訴懷孕的妻子說，他想出家修行，他妻子請他等孩子出生後再出家。孩子誕生後，他又向妻子重提這件事。她又要他等孩子會走路時再出家。他自忖道：「要求妻子同意我出家是無益的，我應該自己努力，解脫輪迴的苦痛。」心意已定後，他就逕自出家為比丘，並且依佛陀給他的觀想題目精進修行，不久就證得阿羅漢果。

幾年後，他回到裡，向妻子和孩子傳授佛法。他的孩子也因此出家並且證得阿羅漢果。這時候他太太心想：「既然我丈夫和孩子都出家，我最好也出家修行。」就這樣，她也出家修行，同樣證得阿羅漢果。

有一次，在比丘聚集的場合，有人告訴佛陀關於曇彌出家修行並引導全家人修行也證果的事。佛陀說：「比丘們！智者不會為了追求自己或別人的利益，而造作惡業以獲取財富與成功。相反的，智者只知理解、奉行佛法而自行從輪迴中解脫出來。人只能自己努力，解脫生死輪迴，而無法依賴別人。」

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Venerable Dhammika.

Dhammika lived in Sàvatthi with his wife. One day, he told his pregnant wife that he wished to become a monk; his wife pleaded with him to wait until after the birth of their child. When the child was born, he again requested his wife to let him go; again, she pleaded with him to wait until the child could walk. Then Dhammika thought to himself, “It will be useless for me to ask my wife for her approval to join the Sangha; I shall work for my own liberation.” Having made a firm decision, he left his house to become a monk. He took a meditation topic from the Buddha and practiced meditation ardently and diligently and soon became an arahat.

Some years later, he visited his house in order to teach the Dhamma to his son and his wife. His son entered the Sangha and he too attained arahatship. The wife then thought, “Now that both my husband and my son have left the house, I had better leave it, too.” With this thought she left the house and became a nun; eventually, she too attained arahatship.

At the congregation of the monks, the Buddha was told how Dhammika became a monk and attained arahatship, and how through him his son and his wife also attained arahatship. To them the Buddha said, “Monks, a wise man does not wish for wealth and prosperity by doing evil, whether it is for his own sake or for the sake of others. He only works for his own liberation from the round of rebirths (saüsàra) by comprehending the teachings and living according to the dhamma.”

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #83

善人離諸（欲），不論諸欲事。苦樂所不動，智者無喜憂。

Everything the good renounce,
the peaceful chatter not of fond delights,
and whether touched by pleasure or pain
nor joy or woe in the wise is seen.

☆☆☆

【第83偈的故事】

有一年，佛陀和眾多比丘在某一婆羅門的邀請下，到鞞蘭若結夏安居。當他們到達時，這婆羅門受魔波旬的影響，卻不護持佛陀等人。當時又是饑荒，鞞蘭若的百姓只能在佛陀及眾弟子外出化緣時供養極少數的食物。面對這種困境，大目犍連懇求佛陀允許他運用神通前往別人無法到達的地方去帶食物回來，但為佛陀所拒絕。儘管情況如此困難，所有的比丘並不頹喪，仍然滿足於馬商每天供養的少許穀物。

結夏安居結束後，佛陀等人在通知該婆羅門之後，就打道回祇樹給孤獨園。舍衛城的人喜悅地歡迎佛陀和眾多比丘回來，並供養他們。

這時候，有一群人由於比丘們的慈悲，而留在精舍裡。這群人每次貪心地吃完比丘剩下的所有食物後，就只知道睡覺，一旦醒來時，又只知道到河邊去跳呀叫呀、打打鬧鬧地嬉戲。不管在那裡，他們都行為不檢，無所事事。

有一天，比丘們互相討論這群人難以駕馴的行為：「在鞞蘭若時，由於飢荒，他們還相當恭敬有禮，舉止也合乎規矩。現在食物充足，他們就行為不檢了。」

這時候，佛陀聽見眾人議論的話題，就說：「愚癡的人在諸事不順遂時，滿心哀愁，神情沮喪，一旦事事如意時，則又雀躍不已。這就是愚癡人的特性；智者則不因生命中的得失而動搖心志。」

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to a group of monks.

At the request of a Bràhmin from Vēra¤jà, the Buddha was, on one occasions, staying at Vēra¤jà with a group of monks. While they were at Vēra¤jà, the bràhmin failed to look after them. The people of Vēra¤jà, who were then facing a famine, could offer very little to the monks when they went on their alms-round. In spite of all these hardships, the monks were not disheartened; they were quite contented with the small amount of shrivelled grain which the horse-traders offered them daily. At the end of the vassa (rainy season), after informing the bràhmin from Vēra¤jà, the Buddha returned to the Jētavana Monastery, accompanied by the monks. The people of Sàvatthi welcomed them back with choice food of all kinds.

A group of people living with the monks, eating whatever was left over by the monks, ate greedily like true gluttons and went to sleep after their meals. On waking up, they were shouting, singing and dancing, thus making themselves a great nuisance. When the Buddha came in the evening to the congregation of monks, they reported to him about the behaviour of those unruly persons, and said, “These people living on the left-overs were quite decent and well-behaved when all of us were facing hardship and famine in Vēra¤jà. Now that they have enough good food they are going about shouting, singing and dancing, and thus make themselves a great nuisance. The monks, however, behave themselves here just as they were in Vēra¤jà”.

To them the Buddha replied, “It is in the nature of the foolish to be full of sorrow and feel depressed when things go wrong, and to be full of gladness and feel elated when things go well. The wise, however, can withstand the ups and downs of life.”

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #82

亦如一深池，清明而澄淨，智者聞法已，如是心清淨。

Even as a fathomless lake,
a lake so calm and clear,
so dhammas having heard
serene the wise become.

☆☆☆

【第82偈的故事】

瑪她是一位虔誠的女信徒。她的女兒坎南嫁到別的村子去。有一次，由於坎南回娘家已經有一段日子了，她丈夫就差信來要她回去。坎南的母親因為要做糕餅給女婿，就要她過幾天再回去。

第二天，瑪她做了幾個糕餅，但有四個比丘來化緣，她就把所做的糕餅全部供養他們，坎南只好再留下一天，但連著三天瑪她都把糕餅供養比丘。因為這緣故，坎南的丈夫就另行再娶。坎南從此痛恨所有的比丘，認為比丘毀了她的婚姻。每次遇見比丘，就予以辱罵、譭謗。後來，所有的比丘就遠離她家。

佛陀知道這件事後，就到坎南家去，並問她：
「比丘是否只取供養的食物，還是拿走不是供養的食物？」

坎南回答說，比丘只取供養的東西，並且說：「比丘們沒有錯，錯在我自己。」她承認自己的錯誤，請求佛陀的寬恕，並進一步頂禮。佛陀就向她說法，坎南聞法之後證得初果。

回精舍的路上，佛陀碰見波斯匿王，就把坎南的事告訴國王，國王問佛陀，她是不是已經知道自己錯了，並且明白佛法。佛陀回答道：「我已經教導她佛法，她也因此法喜充滿。」

國王向佛陀保證，會讓坎南今生衣食富足。國王回去後，就叫坎南來，並宣稱：「誰能妥善照顧我女兒－－坎南的人，可以收養她。」這時候一位大臣就認她為螟蛉女。這大臣告訴她：「你要供養多少，就供養多少！」從此以後，坎南每天供養所有到她家化緣的比丘。

佛陀知道坎南慷慨布施時，說道：「比丘們！坎南紛擾雜亂的心在聞法後已經變得清澄、祥和了。」

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to the mother of Kàna (Kànamàtà).

Kànamàtà was a devoted lay disciple of the Buddha. Her daughter Kàna was married to a man from another village. As Kàna had been on a visit to her mother for some time, her husband sent a message for her to come home. Her mother told her to wait for one more day as she wanted her to take some sweetmeats for her husband. The next day, Kànamàtà made some sweet-meats, but when four monks stood at her door for alms she offered some to them. The four monks told other monks about the sweetmeats from Kànamàtà’s house and they also came to stand at her door. Kànamàtà, as a devotee of the Buddha and his disciples, offered her sweetmeats to the monks as they came in, one after another. The result was that in the end there was none left for Kàna and she did not go home on that day. The same thing happened on the next two days; her mother made some sweetmeats, the monks stood at her door, she offered her sweetmeats to the monks, there was nothing left for her daughter to take home, and her daughter did not go home. On the third day, for the third time, her husband sent her a message, which was also an ultimatum stating that if she failed to come home the next day, he would take another wife. But on the next day also, Kàna was unable to go home because her mother offered all her sweetmeats to the monks. Kàna’s husband then took another wife and Kàna became very bitter towards the monks. She used to abuse all monks so much so that the monks kept away from the house of Kànamàtà.

The Buddha heard about Kàna and went to the house of Kànamàtà; there she offered him some rice gruel. After the meal, the Buddha sent for Kàna and asked her, “Did my monks take what was given them or what was not given them?” Kàna answered that the monks had taken only what was given them, and then added, “They were not in the wrong; only I was in the wrong.” Thus, she owned up her fault and she also paid homage to the Buddha. The Buddha then gave a discourse. At the end of the discourse, Kàna attained sōtàpatti fruition.

On the way back to the monastery, the Buddha met King Pasãnadi of Kōsala. On being told about Kàna and her bitter attitude towards the monks, King Pasēnadi asked the Buddha whether he had been able to teach her the dhamma and make her see the truth (dhamma). The Buddha replied, “Yes, I have taught her the dhamma, and I have also made her rich in her next existence.” Then the king promised the Buddha that he would make Kàna rich even in this existence. The king then sent his men with a palanquin to fetch Kàna. When she arrived, the king announced to his ministers, “Whoever can keep my daughter Kàna in comfort may take her.” One of the ministers volunteered to adopt Kàna as his daughter, gave her all his wealth, and said to her, “You may give in charity as much as you like.” Every day, Kàna made offerings to the monks at the four city-gates. When told about Kàna giving generously in charity, the Buddha said, “Monks, the mind of Kàna which was muddled was made clear and calm by my words.”

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #81

猶如堅固巖，不為風所搖，毀謗與讚譽，智者不為動。

Just as a mighty boulder
stirs not with the wind,
so the wise are never moved
either by praise or blame.

☆☆☆

【第81偈的故事】

跋提是祇樹給孤獨園的一位比丘。由於個頭矮小，大家就以「矮個兒跋提」稱呼他。甚至有些年輕比丘經常拉他的鼻子、耳朵或拍他的頭而嘲笑他：
「大叔，你好嗎？快樂嗎？比丘的生活你煩不煩啊？」

但跋提心地非常善良從不生氣、也不回嘴。事實上，他的內心和神情都十分寧靜安祥。

佛陀知道跋提的耐心時，就說：
「阿羅漢永不發脾氣，不苛責別人，也不瞋恨他人。阿羅漢就像一座山，山不為風所動，阿羅漢也不為毀辱所動！」

這時候，其他的比丘才知道跋提已經證得阿羅漢果。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Venerable Bhaddiya.

Bhaddiya was one of the monks staying at the Jētavana Monastery. Because of his short stature he was known as Lakunñaka (the dwarf) to other monks. Lakunñaka Bhaddiya was very good natured; even young monks would often tease him by pulling his nose or his ear, or by patting him on his head. Very often they would jokingly say, “Uncle, how are you? Are you happy or are you bored with your life here as a monk?”

Lakunñaka Bhaddiya never retaliated in anger, or abused them; in fact, even in his heart he did not get angry with them. When told about the patience of Lakunñaka Bhaddiya, the Buddha said, “An arahat never loses his temper, he has no desire to speak harshly or to think ill of others. He is like a mountain of solid rock; as a solid rock is unshaken, so also, an arahat is unperturbed by scorn or by praise.”

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #80

灌溉者引水，箭匠之矯箭，木匠之繩木，智者自調御。

Irrigators govern waters,
fletchers fashion shafts,
as joiners shape their timber
those who are wise tame themselves.

☆☆☆

【第80偈的故事】

磐踶它是舍衛城一位著名人物的兒子。他在非常年輕時，就出家為沙彌。出家後的的第八天，他與舍利弗一齊去化緣，在半路上看見農人引水入農田，他問舍利弗：
「尊者！沒有心識的水，能夠隨人意地被導引到任何地方嗎？」
「是啊！水可以被導引至任何地方。」舍利弗說。

然後他們繼續上路。後來，磐踶它又看見製作弓箭的人用火鍛燒弓箭，使其筆直。他也看見木匠切割、鉋平樹木，用來做車輪。這時候，磐踶它內心如是思惟：「如果沒有心識的水可以任人導引至任何地方；沒有心識且彎曲的竹子可以撫直；沒有心識的木材也可以做成有用的東西。那麼，擁有心識的我，為什麼無法控制我的內心，修行清淨止觀呢？」

經過這番思考後，他當下向舍利弗請求回精舍自己的房間，並深刻觀身。諸天神也使精舍和周遭環境保持寧靜，協助他禪修。不久，就證得三果。

就在這時候，舍利弗正朝磐踶它的房間走去。佛陀透過神通知道磐踶它已證得三果，只要繼續禪修下去，馬上就可證得阿羅漢果，所以佛陀決定要阻止舍利弗進入磐踶它的房間。佛陀就走到磐踶它的房門口，詢問舍利弗一些問題，使他無法進入房間。磐踶它才能證得阿羅漢果，這天正是他出家的第八天。

佛佗說：「當一個人精進修行時，甚至天神們都會來護持，我個人就親自在門口阻止舍利弗進入磐踶它的房間，如此，磐踶它才能證得阿羅漢果。」

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to the novice monk Paõóita.

Paõóita was a young son of a rich man of Sàvatthi. He became a novice monk at the age of seven. On the eighth day after becoming a novice monk, as he was following Venerable Sàriputta on an alms-round, he saw some farmers channeling water into their fields and asked the Venerable, “Can water which has no consciousness be guided to wherever one wishes?” The Venerable replied, “Yes, it can be guided to wherever one wishes.” As they continued on their way, the novice monk next saw some fletchers heating their arrows with fire and straightening them. Further on, he came across some carpenters cutting, sawing and planing timber to make it into things like cart-wheels. Then he pondered, “If water which is without consciousness can be guided to wherever one desires, if a crooked bamboo which is without consciousness can be straightened, and if timber which is without consciousness can be made into useful things, why should I, having consciousness, be unable to tame my mind and practice tranquility and insight meditation?”

Then and there he asked permission from the Venerable and returned to his own room in the monastery. There he ardently and diligently practiced meditation, contemplating the body. Sakka and the dēvas also helped him in his meditation by keeping the monastery and its precincts very quiet and still. Before the noon meal novice monk Paõóita attained anàgàmi fruition. At that time Venerable Sàriputta was bringing food to the novice monk. The Buddha saw with his supernormal power that novice monk Paõóita had attained anàgàmi fruition and also that if he continued to practice meditation he would soon attain arahatship. So the Buddha decided to stop Sàriputta from entering the room, where the novice monk was. The Buddha went to the door and kept Sàriputta engaged by putting some questions to him. While the conversation was taking place, the novice monk attained arahatship. Thus, the novice monk attained arahatship on the eighth day after becoming a novice. In this connection, the Buddha said to the monks of the monastery. “When one is earnestly practicing the Dhamma, even Sakka and the dēvas give protection and keep guard; I myself have kept Venerable Sàriputta engaged at the door so that novice monk Pandita should not be disturbed. The novice monk, having seen the farmers irrigating their fields, the fletchers straightening their arrows, and carpenters making cart-wheels and other things, tames his mind and practises the Dhamma; he has now become an arahat.”

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #79

得飲法（水）者，心清而安樂。智者常喜悅，聖者所說法。

Happy is he who Dhamma drinks
with heart that’s clear and cool.
One so wise e’er delights
in Dhamma declared by the Noble.

☆☆☆

【第79偈的故事】

摩訶罽賓那是雞咕塔瓦提國王。阿娜闍是他的王后。他有很多的大臣協助他治理國家。有一天，國王和大臣外出到公園時，碰見來自舍衛城的幾個商人。這些商人向國王轉述佛法僧三寶，之後，國王和大臣們就出發前往舍衛城。

這一天，佛陀透過神通，知道國王一行人正向舍衛城來，並且預知他們即將證得阿羅漢果。佛陀就到河邊一棵榕樹下等他們。後來，國王等人來了，看到樹下休息的佛陀和他放出的六色祥光時，就走近佛陀，並且加以頂禮問訊。佛陀向他們說法，聽法之後，國王等人就領悟佛法，並出家加入僧伽。

王后聽說國王和大臣等人前往舍衛城後，就召請大臣的妻子們來，她們也跟隨國王等人的足跡一起前去舍衛城。當她們到達佛陀休憩的地方時，也看見佛陀身上放出的祥光，就向佛陀頂禮問訊。但佛陀運用神通，使她們看不見國王和其他大臣，因為她們如果看見自己的丈夫已經身著黃色袈裟，並且剃除鬚髮時，內心一定會受干擾而無法聽佛說法。頂禮問訊後，王后向佛陀請問國王現在何處。佛陀說：「先坐下來，你會看見國王的！」王后和諸位大臣的妻子聽說可以看見丈夫，非常喜悅，就安心的坐下來。佛陀於是開始向她們說法。國王和大臣們在聽法之後就證得阿羅漢果，而王后和諸位大臣的妻子們則證得初果。這時候，她們看到國王和諸位大臣等新出家的比丘，並且認出他們，於是也向佛陀請求，允許她們出家為比丘尼。佛陀指引她們去舍衛城，她們就依照佛陀的指示前去舍衛城，加入尼眾僧伽，不久也都證得阿羅漢果。

佛陀在這些國王和諸位大臣等新出家比丘的護衛下回到祇樹給孤獨園。白天或夜晚的休息時分，尊者摩訶罽賓那（原來的國王）經常自語：「多幸福啊！多幸福啊！」比丘們聽見他一天重複好幾次說這句話時，就向佛陀報告。

佛陀向他們解釋：「摩訶罽賓那已經領悟法喜了，所以內心寧靜，歡喜過日子，至於他重複所說的話指的是涅槃的喜悅！」

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Venerable Mahàkappina.

Mahàkappina was king of Kukkutavati. He had a queen named Anōjà; he also had one thousand ministers to help him rule the country. One day, the king accompanied by his ministers, was out in the park. There, they met some merchants from Sàvatthi. On learning about the Triple Gem from these merchants the king and his ministers immediately set out for Sàvatthi.

On that day, when the Buddha surveyed the world with his supernatural power, he saw in his vision, Mahàkappina and his ministers coming towards Sàvatthi. He also knew that they were due for arahatship. The Buddha went to a place one hundred and twenty yōjanas (leagues) away from Sàvatthi to meet them. There, he waited for them under a banyan tree on the bank of the Candabhàga River. King Mahàkappina and his ministers came to the place where the Buddha was waiting for them. When they saw the Buddha, with six-coloured rays radiating from his body, they approached the Buddha and paid homage to him. The Buddha then delivered a discourse to them. After listening to the discourse the king and all his ministers attained sōtàpatti fruition, and they asked the Buddha to permit them to join the Sangha. The Buddha, reflecting on their past and finding that they had made offerings of yellow robes in a past existence said to them, “ hi monk” (which means “Come here monk”), and they all became monks.

Meanwhile, Queen Anōjà, learning about the king’s departure for Sàvatthi, sent for the wives of the one thousand ministers, and together with them followed the king’s trail. They too came to the place where the Buddha was and seeing the Buddha with a halo of six colours, paid homage to him. All this time, the Buddha by exercising his supernormal power had made the king and his ministers invisible so that their wives did not see them. The queen therefore enquired where the king and his ministers were. The Buddha told the queen and her party to wait for a while and that the king would soon come with his ministers. The Buddha then delivered another discourse at the end of which the king and his ministers attained arahatship and the queen and the wives of the ministers attained sōtàpatti fruition. At that instant, the queen and her party saw the newly admitted monks and recognized them as their former husbands. The ladies also asked permission from the Buddha to enter the Sangha, so they were directed to go ahead to Sàvatthi. There they entered the Sangha and very soon they also attained arahatship. The Buddha then returned to the Jētavana Monastery accompanied by one thousand monks.

At the Jētavana Monastery, Monk Mahàkappina while resting during the night or during the day would often say, “Oh, what happiness!” (“Ahō Sukham!”). The monks, hearing him saying this so many times a day, told the Buddha about it. To them the Buddha replied, “My son Kappina, having had the taste of the Dhamma, lives happily with a serene mind; he is saying these words of exultation repeatedly with reference to Nibbàna.

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #78

莫與惡友交，莫友卑鄙者。應與善友交，應友高尚士。

Don’t go around with evil friends,
with rogues do not resort.
Spend your time with noble friends,
and worthy ones consort.

☆☆☆

【第78偈的故事】

車匿是陪伴悉達多（佛陀的俗名）王子離開世俗生活，出家修行時的侍者，當悉達多王子究竟證悟，成為佛陀時，車匿也出家為比丘。但儘管身為比丘，他卻因為自認與佛陀的關係密切而非常頑強、憍慢。他經常說：「佛陀出離世間、出家修行時，只有我一人隨侍在旁。但現在，舍利弗和大目犍連（出生為婆羅門）卻說他們是佛陀的大弟子，而且有權指導我們！」

當佛陀糾正他的行為時，他保持緘默，事後卻仍然譭謗、揶揄舍利弗和大目犍連兩人。佛陀因此幾次勸誡他：「車匿！舍利弗和大目犍連兩人都是卓越的比丘，並且善待你，你應該親近他們，並友善對待他們！」

雖然佛陀多次勸誡，車匿仍我行我素，繼續詬病、譭謗舍利弗與大目犍連。佛陀說車匿無法立即改過，但等到佛陀入滅後，他就會知所變化。

佛陀入滅的前一夜，喚阿難到床邊來，並告訴阿難在他入滅後，默擯車匿，也就是說所有的比丘都不要理睬他，也不要邀請他參與任何事。

佛陀入滅後，車匿領教到其他比丘對他的態度後，深切後悔過去錯誤的言行舉止，因此向僧伽認錯和致歉。從此以後，他改變言行，並且在禪修時遵照他們的指導，不久就證得阿羅漢果。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Venerable Channa.

Channa was the attendant who accompanied Prince Siddhattha when he renounced the world and left the palace on horseback. When the prince attained Buddhahood, Channa also became a monk. As a monk, he was very arrogant and overbearing because of his close connection with the Buddha. Channa used to say, “I came along with my master when he left the palace for the forest. At that time, I was the only companion of my master and there was no one else. But now, Sàriputta and Moggallàna are saying, ‘We are the chief disciples,’ and are strutting about the place.”

When the Buddha sent for him and admonished him for his behaviour, he kept silent but continued to abuse and taunt the two chief disciples. Thus the Buddha sent for him and admonished him three times; still, he did not change. And again, the Buddha sent for Channa and said, “Channa, these two noble monks are good friends to you; you should associate with them and be on good terms with them.”

In spite of repeated admonitions and advice given by the Buddha, Channa did as he pleased and continued to scold and abuse the monks. The Buddha, knowing this, said that Channa would not change during the Buddha’s lifetime but after his demise (parinibbàna) Channa would surely change. On the eve of his parinibbàna, the Buddha called Venerable ânanda to his bedside and instructed him to impose the brahma-punishment (Brahmadanóa) to Channa; i.e., for the monks to simply ignore him and to have nothing to do with him. After the parinibbàna of the Buddha, Channa learning about the punishment from monks, felt a deep and bitter remorse for having done wrong and he fainted three times. Then he owned up his guilt to the monks and asked for pardon. From that moment, he changed his ways and outlook. He also obeyed their instructions in his meditation practice and soon attained arahatship.

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #77

訓誡與教示，阻（他人）過惡。善人愛此人，但為惡人憎。

Let him exhort, let him instruct,
and check one from abasement.
Dear indeed is he to the true,
not dear is he to the false.

☆☆☆

【第77偈的故事】

比丘阿濕具，富那婆修和他們的弟子停留在迦羅賴精舍時，為了私人的利益，而栽種了一些果樹。同時也違背一些小小戒，使得精舍吵鬧不堪，而妨礙其他比丘的修持。

佛陀知道以後，派遣舍利弗和大目犍連去勸告他們。經過舍利弗和大目犍連的勸誡之後，大部份的犯戒比丘都改變他們的言行，但也有一些比丘竟因此還俗。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Venerables Assaji and Punabbasuka.

These monks, we are told, were two pupils of the chief disciples, but in spite of that fact were shameless and wicked. While they were in residence at Kãtàgiri with their retinues of many monks, they planted and caused to be planted flowering trees and were guilty of all manner of misconduct besides. They violated homes and procured thence the monastic requisites on which they lived. They rendered the monastery uninhabitable for the amiable monks.

Hearing of their doings, the Buddha was determined to expel them from the Sangha. For this purpose he summoned the two chief disciples, together with their retinues, and said to them, “Expel those who will not obey your commands, but admonish and instruct those who will obey. He who admonishes and instructs is hated by those that lack wisdom, but is loved and cherished by the wise.” And joining the connection and instructed them in the Dhamma.

Sàriputta and Moggallàna went there and admonished and instructed those monks. Some of them received the admonitions of the Venerables and corrected their behaviour, others returned to the house-life while still others were expelled from the Sangha.

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯
中文故事出處：《法句經的故事》 護法法師譯

Dhammapada verse #76

若見彼智者──能指示過失，並能譴責者，當與彼為友；
猶如知識者，能指示寶藏。與彼智人友，定善而無惡。

Should one a man of wisdom meet
who points out faults and gives reproof,
who lays a hidden treasure bare,
with such a sage should one consort.
Consorting so is one enriched
and never in decline.

☆☆☆

【第76偈的故事】

羅陀是個又老又可憐的婆羅門，只好寄居在精舍裏，做些零碎如割草和清潔的工作。比丘們都很尊重他，但當他想加入僧團時，卻不願意接納他。

一天清晨，羅陀遇見佛陀，就向佛陀報告比丘不讓他加入僧團的事。佛陀知道他即將證得阿羅漢果，便召請所有的比丘來，問他們：「有沒有人曾經接受羅陀的服務？」

「佛陀！我記得羅陀曾經供養我一些米。」舍利弗答道。

「如果這樣，」佛陀接著說：「你是不是應該幫助你的施主解脫世間的苦痛？」

舍利弗於是答應剃度羅陀出家，成為比丘，從此以後，羅陀就正式加入僧團，並且嚴格遵守舍利弗的教導。幾天之後，他就證得阿羅漢果。

後來，佛陀再度來探視比丘們，他們向佛陀報告羅陀嚴格遵守舍利弗的教導。佛陀說，比丘應該像羅陀一樣，遵守教導，如果犯錯而受到譴責時，也不可以心生不滿。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Monk Ràdha, who was at one time a poor old bràhmin.

Ràdha was a poor bràhmin who stayed in the monastery doing small services for the monks. For his services he was provided with food and clothing and other needs, but was not encouraged to join the Sangha, although he had a strong desire to become a monk.

One day, early in the morning, when the Buddha surveyed the world with his supernormal power, he saw the poor bràhmin in his vision and knew that he was due for arahatship. So the Buddha went to the old man, and learned from him that the monks of the monastery did not want him to join the Sangha. The Buddha therefore called all the monks to him and asked them, “Is there any monk here who recollects any good turn done to him by this old man?” To this question, Venerable Sàriputta replied, “Venerable, I do recollect an instance when this old man offered me a spoonful of rice.” “If that be so,” the Buddha said, “shouldn’t you help your benefactor to get liberated from the ills of life?” Then Venerable Sàriputta agreed to make the old man a monk and he was duly admitted to the Sangha. Venerable Sàriputta guided the old monk and he strictly followed his guidance. Within a few days, the old monk attained arahatship.

When the Buddha next came to see the monks, they reported to him how strictly the old monk followed the guidance of Venerable Sàriputta. To them, the Buddha replied that a monk should be amenable to guidance like Ràdha and should not resent when rebuked for any fault or failing.

Said the Buddha, “Venerable Sàriputta was, in a previous life, the solitary elephant which presented the pure white elephant his son to the carpenters, in recognition of the service they did him in healing his foot.” Having said thus about Venerable Sàriputta, he said, with reference to Venerable Ràdha, “Monks, when a fault is pointed out to a monk, he ought to be amenable to discipline like Ràdha and when he is admonished, he should not take offence.”

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #75

一（道）引世利，一（道）向涅槃。佛弟子比丘，當如是了知，莫貪著世利，專注於遠離。

One is the way to worldly gain,
another to Nibbana goes.
Clearly comprehending this
the bhikkhu, Buddha’s follower
should wallow not in proffered gifts,
surrendering instead to solitude.

☆☆☆

【第75偈的故事】

提沙的父親是舍衛城中名聲顯赫的人，也經常在家中供養舍利弗。所以，提沙很小的時候，就見過舍利弗很多次。七歲時，他就出家，在舍利弗的座下為沙彌。當他停留在祇樹給孤獨園時，很多親朋好友都攜帶很多的禮物和供養品來探望他，他卻覺得這些探視十分累人。所以，得到佛陀給他的觀想題目後，他就到森林裡的一處精舍去。在那裡，如果有村民要供養他任何東西，他只說：「願你幸福，早日解脫生命的苦痛！」然後，就繼續精進禪修觀想，也因此，三個月後，就證得聖果。

結夏安居結束後，舍利弗、大目犍連和長老比丘多人來探視他。村民也趁機請舍利弗說法，舍利弗予以婉拒，但指定提沙代為說法，村民則說：「提沙只會說：『願你幸福，早日解脫生命的苦痛！』」所以他們要求舍利弗另外派別人。但舍利弗堅持指定由提沙說法，提沙於是開始說法。

提沙說完法時，晨曦已經初起，舍利弗擊掌讚嘆提沙精彩的說法，村民也深受感動。提沙對佛法深入的了解讓他們感到驚訝，他們因此慶幸提沙能住在他們村子裡。有些人則對提沙不早些出來說法感到遺憾。

這時候，佛陀在給孤獨園裡，透過神通，明白村民不同的感受，就現身來化解村民的誤解。佛陀到達村子的時候，村民正在準備供養的食物，村民就趁機供養佛陀。供養後，佛陀告訴村民：「各位都很幸運，提沙能住在你們村子裡。也由於提沙在此的緣故，我、舍利弗、大目犍連、長老比丘和其他眾多比丘才會在此與各位相見。」佛陀的這番話，使村民們明白他們是何其幸運，便不再浪費時間去回想提沙尚未說法前的往事。

備註：遠離有三層意義：
1. 出離群眾;
2. 心靈上遠離貪愛;
3. 遠離緣起法，趣向涅槃。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Tissa, a novice monk, who dwelt in a forest monastery.

Tissa was the son of a rich man from Sàvatthi. His father used to offer alms-food to the chief disciple Sàriputta in their house and so Tissa even as a child had met the chief disciple on many occasions. At the age of seven he became a novice under the chief disciple Sàriputta. While he was staying at the Jētavana Monastery, many of his friends and relatives came to see him, bringing presents and offerings. The novice monk found these visits to be very tiresome; so after taking a subject of meditation from the Buddha, he left for a forest monastery. Whenever a villager offered him anything, Tissa would just say ‘May you be happy, may you be liberated from the ills of life,’ (“Sukhità hōtha, dukkhà muccatha”), and would go on his own way. While he stayed at the forest monastery, he ardently and diligently practiced meditation, and at the end of three months he attained arahatship.

After the vassa (the rainy season), the Venerable Sàriputta, accompanied by the Venerable Mahà Moggallàna and other senior disciples, paid a visit to novice monk Tissa, with the permission of the Buddha. All the villagers came out to welcome the Venerable Sàriputta and his company of many monks. They also requested the Venerable Sàriputta to favour them with a discourse, but the chief disciple declined; instead, he directed his pupil Tissa to deliver a discourse to the villagers.

The villagers, however, said that their teacher Tissa could only say “May you be happy, may you be liberated from the ills of life,” and asked the chief disciple to assign another monk in his place. But the Venerable Sàriputta insisted that Tissa should deliver a discourse on the Dhamma, and said to Tissa, “Tissa, talk to them about the Dhamma and show them how to gain happiness and how to be liberated from the ills of life.”

Thus, in obedience to his teacher, Novice Monk Tissa went up the platform to deliver his discourse. He explained to the audience the meaning of the aggregates (khandhàs), sense bases and sense objects (àyatanas), elements of the perpetuation of the Teaching (Bōdhipakkhiya), the path leading to arahatship and Nibbàna, etc. Finally he concluded, “And thus, those who attain arahatship are liberated from all the ills of life and have perfect peace; all the rest will still wander about in the round of rebirths.

The Venerable Sàriputta praised Tissa for having expounded the Dhamma so well. Dawn was approaching when he finished his exposition, and all the villagers were very much impressed. Some of them were surprised that novice monk Tissa knew the Dhamma so well, but formerly he had talked so little about the Dhamma to them; the others were happy and contented to find the novice monk to be so learned and felt that they were very lucky to have him amongst them.

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse # 73 ~ 74

（愚人）騖虛名：僧中作上座，僧院為院主，他人求供養。

For position a fool may wish:
among the bhikkhus precedence,
in monasteries authority,
from other families honours.


『僧與俗共知──此事由我作，事無論大小，皆由我作主』，愚人作此想，貪與慢增長。

Both monks and laymen, let them think
'This was done by me,
whatever the works, both great and small,
let them depend on me'.
Such the intention of a fool,
swollen his greed and conceit.

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【第73,74偈的故事】

希達有一次遇見摩訶那摩尊者－－最早的五比丘之一正在化緣，就邀請他到家中供養。供養後，他接著聽摩訶那摩說法，聽完之後，他就領悟了佛法。後來，他在他的芒果園裡興建了一座精舍，來供養、照顧所有前往該精舍的比丘，而殊達瑪比丘則是常住比丘。

有一天，佛陀的兩大弟子─大目犍連與舍利弗到希達興建的精舍來。希達在聽完舍利弗的說法後，即證得三果。他就邀請兩人於第二天到家中供養。他也邀請殊達瑪，卻被拒絕，殊達瑪說：「你是先邀請他們兩位，才邀請我的。」希達再度邀請時，殊達瑪仍然不肯。但是第二天一大早，殊達瑪卻出現在希達家門口，這時候，希達再次邀請他入內供養，他依然拒絕，並且說自己正在化緣，絕不坐下。可是，當他看見供養的食物時，卻嫉妒大目犍連和舍利弗，再也無法抑制心中的怒火，就辱罵希達並宣稱：「我再也不住在你的精舍了。」說完話後，氣匆匆地離開了。

殊達瑪後來向佛陀敘說整件事的經過。佛陀告誡他：「你已經打擊這位虔誠又慷慨布施的信徒了。你必須回去找希達，確實向他認錯　」殊達瑪遵照佛陀的教誨去做。但希達卻認為殊達瑪必須先了解他錯誤的地方，才願意接受他的道歉。殊達瑪只好又回精舍去，佛陀告誨他：
「修持好的比丘不能執著，不能自誇：『這是我的精舍，這是我的地盤，我的信徒等』。比丘若執著這種想法，貪愛、貢高之心就會熾盛。」

殊達瑪聽完佛陀的教誨後，再次前往希達家，這次他們倆人和好如初。幾天後，殊達瑪就證得阿羅漢果。

While residing at the Jētavana Monastery, the Buddha spoke these Verses, with reference to Venerable Sudhamma and Citta the householder.

A householder named Citta, residing in the city of Macchikàsanóa, observed the Venerable Mahànàma, one of the band of five, making his round for alms; and pleased with his deportment, took his bowl, invited him into his house, provided him with food, and at the conclusion of the meal listened to the law and obtained the fruit of conversion. Now Citta, possessed of immovable faith, desiring to make his own pleasuregarden Ambaññhaka Grove a place of residence for the Sangha, poured water into the right hand of the Venerable and made the grove move to the Sangha. The moment he uttered the words, “The Religion of the Buddha is firmly established,” the earth shook to its ocean boundary. The great treasurer caused a splendid monastery to be erected in the grove, and thereafter the door stood open to monks who came from all four quarters. At Macchikàsanóa also resided the Venerable Sudhamma.

Some time afterwards, the two Chief Disciples, hearing the rumour of Citta’s good qualities, decided to pay their respects to him and therefore went to Macchikàsanóa. Citta the householder, hearing that they were coming, proceeded forth half a league to meet them, escorted them to the monastery, invited them, performed the usual duties for visitors, and then made the following request of the Buddha, “Venerable, we desire to listen to a short discourse on the Dhamma.” The Venerable replied, “Lay disciple, we are weary with the journey; nevertheless listen for a short while.” Citta, merely by listening to the Buddha’s discourse on the Dhamma, obtained the fruit of the second path. Then he bowed to the two chief disciples and invited them to be his guests, saying, “Venerables, pray take a meal in my house tomorrow with your thousand monks.” Then he turned to the resident monk, the Venerable Sudhamma, and invited him, saying to him, “Venerable, you also come tomorrow with the Venerables.” Angry at the thought, “He invited me last,” Sudhamma refused the invitation; and although Citta repeated the invitation again and again, he still refused. The lay disciple said, “Pray be present, Venerable,” and went out. On the following day he prepared splendid offerings in his own residence. Very early in the morning the Venerable Sudhamma thought to himself, ‘What manner of food has the householder prepared for the chief disciples? I will go see.” So very early in the morning he took bowl and robe and went to his house.

“Pray sit down, Venerable,” said the householder. I will not sit down,” replied Sudhamma; ‘I am about to set out on my almsround.” The Venerable surveyed the offerings prepared for the chief disciples, and seeking to annoy the householder about the varieties of food provided, said, “Householder, your food is most excellent, but there is one thing you have omitted.” “What is that, Reverend sir?” “Sesame-cake, householder.” Thereupon the householder rebuked him, comparing him to a crow. Angered at this, the Venerable said, ‘This is your residence, householder; I will depart.” Three times the householder strove to prevail upon the Venerable to remain, but each time the latter refused. Finally he left the house, went to the Buddha, and related the words that had passed between Citta and himself. The Buddha said, “You, an inferior, have insulted a faithful, believing disciple.” Having thus put the blame solely on the monk, the Buddha sent him back to beg pardon of the disciple. The Venerable went to Citta and said, “Householder, it was all my fault; please pardon me.” But the householder refused to pardon him and said, I will not pardon you.”

Provoked at his failure to obtain pardon, he returned to the Buddha. The Buddha, although he knew that the householder would pardon Sudhamma, thought, “This Venerable is stubborn in his pride; now let him go thirty leagues and come back.” And so, without telling him how he might gain pardon, he just dismissed him. The Venerable returned with pride humbled. The Buddha then gave the Venerable a companion and said to the Venerable, “Go with this companion and ask pardon of the householder.” Said the Buddha, “A religious person ought not to give way to pride or ill-will, thinking, ‘This residence is mine, this male lay disciple is mine, this female lay disciple is mine.’ For if he so did, ill-will and pride and the other depravities increase.”

After listening to this admonition Venerable Sudhamma bowed to the Buddha, rose from his seat, circumambulated the Buddha, and then, accompanied by his companion-monk, went within sight of the lay disciple, atoned for his fault, and begged the disciple’s pardon. The lay disciple both pardoned him and in turn asked his pardon, saying, “I pardon you, Venerable; if I am to blame, pray pardon me also.” The Venerable held steadfast in the admonition given by the Buddha, and in but a few days attained arahatship together with the supernatural faculties.

The lay disciple thought to himself, “Even without seeing the Buddha I have attained the fruit of conversion; even without seeing him I have attained the Fruit of the second path. I ought to see the Buddha.” So he ordered yoked five hundred carts full of sesame, rice, ghee, sugar, garments, coverlets, and other offerings, whether of food or aught else.” He visited the Buddha, and spent one month giving alms to the Buddha and the monks. After a month, Venerable ânanda asked the Buddha, “Venerable, was it because he saw you that he received all these honours?” Said the Buddha, “ânanda, no matter what place such a man resorts to, he receives gain and honour.”

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English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse #72

愚夫求知識，反而趨滅亡，損害其幸福，破碎其頭首。

Truly to his detriment
skill is born to the fool;
ruined is his better nature
and scattered are his wits.

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【第72偈的故事】

有一次，大目犍連尊者與勒叉那尊者一齊外出化緣時，看見一隻人面蛇身的餓鬼。佛陀說，這隻人面蛇身鬼的名字是沙提枯達。它在某一個過去世時，擅於投擲石頭。有一天，他請求他的老師允許他練習投擲，老師警告他練習時不可以打到牛或人，否則一定要賠償牛主人或人的親戚，所以要他另外找目標練習。

後來，沙提枯達發現一位修行人在外化緣，他心想這是個理想的目標，因為修行人沒有親戚、沒有保護人，也不是牛，不必負責賠償。他就向這修行人投擲石頭，修行人因此喪失性命。社會大眾知道這件事情後，非常憤怒，也殺死他。由於他的惡業，他死後墮落到悲慘的惡道 (註) 中，並且要受很長時間的苦。今生，則變為人面蛇身的餓鬼，而且他的頭時時刻刻受赤紅鎯頭的錘打。

佛陀說：「愚人的技術只會傷害自己，而沒有任何益處。」

While residing at the Vēluvana Monastery, the Buddha spoke this verse, with reference to a snake-ghost named Saññhikåña.

Once upon a time, there lived in Benares a cripple who was an adept at the art of slinging stones. He used to sit at the city-gate under a certain banyan-tree, sling stones, and cut the leaves of the tree. The boys of the city would say to him, “Make an elephant for us, make a horse for us;” and he would make every animal they asked him to. As a reward he received from them food both hard and soft. One day, as the king was on his way to the pleasure-garden, he came to this place. The boys left the cripple within the shoots of the banyan-tree and ran away. Now it was noon when the king stopped and went in among the roots of the tree, and his body was overspread with the chequered shade.

“What does this mean?” said he, looking up. Seeing leaves cut in the forms of elephants and horses, he asked, “Whose work is this?” On being informed that it was the work of the cripple, he sent for him. Happy with the cripple’s service the king gave him the eight-fold gifts, and four fine large villages, north, east, south, and west of the city.

Now a certain man, observing the worldly prosperity won by the cripple, thought to himself, “This man, born a cripple, has won great prosperity through this art. I also ought to learn this art.” He learnt it.

Now at that time a solitary Buddha named Sunetta resided in a shelter of leaves and grass near the city. When the man saw him enter the city through the gate for the purpose of receiving alms, he thought to himself, “This man has neither mother nor father. If I hit him, I shall have no penalty to pay; I will try my skill by hitting him.” So aiming a stone at the right ear of the solitary Buddha, he let fly. The stone entered the solitary Buddha’s right ear and came out of his left ear. The solitary Buddha suffered intense pain, was unable to continue his alms round, and returning to his shelter of leaves through the air, passed into Nibbàna.

The people said, “This wicked fellow says that he hit the Private Buddha. Catch him!” And straightaway they beat him and then and there killed him. He was reborn in the Avãci Hell. Until this great earth was elevated a league, during all that time he suffered torment. Thereafter, because the fruit of his evil deed was not yet exhausted, he was reborn on the summit of Vulture Peak as a sledge-hammer ghost.

☆☆☆

English source: "Treasury of Truth: Illustrated Dhammapada" by Ven. Weragoda Sarada Maha Thero
中文法句出處：《南傳法句經》 了參法師譯
中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯