Dhammapada verse #29

放逸中無逸，如眾睡獨醒。智者如駿馳，駑駘所不及。

Among the heedless, heedful,
among the sleepy, wide awake.
As the swift horse outruns a hack
so one of good wisdom wins.

☆☆☆

【第29偈的故事】

兩位比丘從佛陀那裡得到觀想的題目後，到森林裡的一處精舍去禪修。其中一位比丘心不在焉，只知在火旁邊取暖，整個初夜只知向年輕的沙彌談話而浪費時光。另一位虔誠的比丘則善盡比丘的職責：初夜時經行，中夜時休息，後夜則再度禪修。由於他的精進和正念現前，所以很短的時間內就證得阿羅漢果。

結夏安居結束後，這兩位比丘回去向佛陀頂禮問訊。佛陀問他們如何安居？懶惰又心不在焉的比丘說另一位比丘只是躺著休息、睡覺而浪費時間。佛陀就問道：「那麼你自己呢？」他回答說自己在初夜的時候，靠在火旁邊取暖，然後就整夜沒睡。但佛陀太清楚他們兩人安居的情形，所以就對懶惰的比丘說：「你明明懶惰、心不在焉，卻說自己精進努力、正念現前，而你的同修精進努力、正念現前，你卻說人家懶惰、心不在焉。你就像羸弱、步履緩慢的馬，而你的同修則是強壯、腳程敏捷的馬。」

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to two monks, who were friends.

It appears that these two monks obtained a Meditation topic from the Buddha and retired to a forest hermitage. Early in the morning one of them brought firewood, prepared the charcoaldish, and during the first watch sat and chatted with the probationers and novices. The other, a heedful monk, engaged in meditation, thus admonished his friend, “Brother, do not act thus. For a monk that is heedless stand ready four states of suffering, as if they were his own house. The favour of the Buddhas may not be won by double-dealing.” When the lazy monk paid no attention to his admonition, the zealous monk said, “This monk cannot endure to be spoken to.” Having failed to spur his comrade to greater effort, the zealous monk, abiding in heedfulness, resumed his meditations.

The slothful Venerable, having warmed himself during the first watch, entered the monastery just as his friend, having finished his walk, entered his cell. Said the slothful monk to the zealous monk, “Slothful one, you entered the forest for the purpose of lying down and sleeping. Seeing that you obtained a Meditation topic from the buddhas, ought you not rather to rise and devote yourself to the practice of meditation?” So saying, he entered his own place of residence, lay down, and went to sleep. But his friend, after walking up and down during the first watch and resting during the second watch, rose in the last watch and devoted himself to the practice of meditation. Living thus the life of heedfulness, in no long time he attained Arahatship, together with the Supernatural Faculties. The other monk, however, spent his time in utter heedlessness.

When the two monks had completed residence, they went to the Buddha, paid obeisance to him, and sat down respectfully on one side. The Buddha exchanged friendly greetings with them and queried, “I trust that you have lived the life of heedfulness and that you have devoted yourselves earnestly to the practice of meditation. I trust that you have reached the goal of the Religious Life.” The heedless monk replied, “Venerable, how can this monk be said to be heedful? From the time he left you he has done nothing but lie and sleep.” “But you, monk?” “I Venerable, early in the morning brought firewood and prepared the charcoal-dish, and during the first watch I sat and warmed myself, but I did not spend my time sleeping.” Then said the Buddha to the slothful monk, “You who have spent your time in heedlessness say, ‘I am heedful.’ You mistake heedlessness for heedfulness. Compared with my son, you are like a weak and slow horse; but he, compared with you, is like a fleet-footed horse.”

☆☆☆

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 #28

智者以無逸，除逸則無憂，聖賢登慧閣，觀愚者多憂，如登於高山，俯視地上物。

When one who’s wise does drive away
heedlessness by heedfulness,
having ascended wisdom’s tower
steadfast, one surveys the fools,
griefless, views the grieving folk,
as mountaineer does those below.

☆☆☆

【第28偈的故事】

有一次，大迦葉尊者停留在畢砵離洞窟的時候，運用神通想要知道，誰正念現前、誰迷糊過日子，誰快要往生了。

這時候，佛陀從精舍裏透過天眼明白大迦葉尊者的所作所為，便想要告訴他只是在浪費時間(注)，所以就放光，出現在大迦葉尊者面前，告誡他：「大迦葉！生死輪回是不可究竟了解的。它超過你的智慧，只有證悟的諸佛才能夠解釋眾生的生死輪回。」

備注：
1. 本故事說明人不應該過度追求無法增進修行的事物。大迦葉企圖要了解的事無法幫助他證悟生命的實相。佛陀不斷提醒他的弟子們要確實參透生命的實相，努力解脫生死輪回，其他的追求都不是增上法。人可以透過察覺而證得阿羅漢果。一旦成為具有無上智慧的究竟聖者（如佛陀），自然具足這些能力。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Monk Mahàkassapa.

On a certain day, while the Buddha was in residence at the Pipphali Cave, he made his round of Ràjagaha for alms and after he had returned from his round for alms and had eaten his breakfast, he sat down and using psychic powers surveyed with Supernormal Vision all living beings, both heedless and heedful, in the water, on the earth, in the mountains, and elsewhere, both coming into existence and passing out of existence.

The Buddha, seated at Jētavana, exercised supernormal vision and pondered within himself, “With what is my son Kassapa occupied today?” Straightaway he became aware of the following, “He is contemplating the rising and falling of living beings.” And he said, “Knowledge of the rising and falling of living beings cannot be fully understood by you. Living beings pass from one existence to another and obtain a new conception in a mother’s womb without the knowledge of mother or father, and this knowledge cannot be fully understood. To know them is beyond your range, Kassapa, for your range is very slight. It comes within the range of the Buddhas alone, to know and to see in their totality, the rising and falling of living beings.” So saying, he sent forth a radiant image of himself, as it were, sitting down face to face with Kassapa.

☆☆☆

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 # 26 ~ 27

暗鈍愚癡人，耽溺於放逸，智者不放逸，如富人護寶。

Foolish folk of little wit

in heedlessness indulge,

the one who’s wise guards heedfulness

kin to the greatest wealth.

莫耽溺放逸。莫嗜愛欲樂。警覺修定者，始得大安樂。

Don’t indulge in heedlessness!

Don’t come near to sexual joys!

The heedful and contemplative

attains abundant bliss.

☆☆☆

【第26,27偈的故事】

在某個特定的日期，舍衛城會慶祝斑爛那卡達慶典。慶典期間，許多年輕人用灰土和牛糞塗揉身體，並且在城內到處閒蕩、喧嘩，而成為大家頭痛的人物。他們停留在居民家門口，直到居民給他們錢才肯離去。

當時，舍衛城裡有很多的佛教信徒。這些信徒便送信給佛陀，請佛陀在七天之內，不要進城，而由信徒們直接把供養品送到精舍。同時，他們也儘量留在家中。第八天，慶典結束後，佛陀和眾多比丘受邀到城內說法。當信徒告訴佛陀那些年輕人在慶典期間的幼稚舉止時，佛陀說那些人因為無明，所以舉止缺乏尊嚴與莊重的氣息。

佛陀接著勸誡信徒們不可渾渾噩噩的過日子，也不可以沉溺於感官慾樂，應該時時正念現前，這樣才可以獲得幸福，證得究竟喜悅的涅槃。

While residing at the Jētavana Monastery, the Buddha spoke these verses, in connection with the Bàla Nakkhatta festival – the festival of simpletons.

On a certain date there was a simpletons’ festival celebrated in Sàvatthi, and on the occasion of this foolish holiday, folk used to smear their bodies with ashes and cow-dung and for a period of seven days go about uttering all manner of coarse talk.

At this time people showed no respect for kinsfolk or friends or monks when they met them, but stood in the doorways and insulted them with coarse talk. Those who could not endure the coarse talk would pay the holiday-makers a half or a quarter or a penny, according to their means, and the holiday-makers would take the money and depart from their houses.

Now at this time there were in Sàvatthi five million Noble Disciples, and they sent word to the teacher, “Venerable, let the Buddha refrain for a period of seven days from entering the city with the congregation of monks; let him instead remain at the monastery.” And, for a period of seven days the noble disciples caused food to be prepared for the congregation of monks at the monastery and sent it to them, but did not themselves leave their houses.

On the eighth day, however, when the festival was at an end,they invited the congregation of monks to be their guests, escorted them into the city, and gave abundant offerings. And having seated themselves respectfully on one side, they said to the Buddha, “Venerable, we have spent the past seven days unpleasantly. Our ears were about to burst from hearing the coarse talk of foolish folk. No one showed any respect for anybody else, and for this reason we did not permit you to enter the city. We ourselves did not go out of the house.”

The Buddha listened to what they said, and then replied, “In this manner unintelligent men conduct themselves. But they who are intelligent preserve heedfulness as their greatest treasure, and by so doing at last attain the attainment of the great 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 #25

奮勉不放逸，克己自調御，智者自作洲，不為洪水沒。

By energy and heedfulness,
by taming and by self-control,
the one who’s wise should make as isle
no flood can overwhelm.

☆☆☆

【第25偈的故事】

在王舍城有一大富人家的女兒，因為父母的嚴厲管束，禁止女兒與外界來往，反而促成了女兒與家僕的一段戀情，進而畏罪私奔，兩人到了一個 不為人知的地方共同生活了一段日子，之後妻子懷孕了，臨盆之前，她想到夫妻兩人要撫養一個小孩很辛苦，於是建議丈夫一起回到她父母身邊，做丈夫的唯恐主人怪罪，遲遲不敢答應妻子的請求，妻子也知道丈夫的顧慮，但自己究竟是他們親生的女兒，無論如何，父母還是不會為難她的，主意既定 ，於是她將家中整理一番，並請鄰居代為轉告她丈夫，就獨自回家去了。誰知在路上孩子就出生了，所幸丈夫即時趕來，兩人認為已無回家的必要，就相偕踏上歸程，並將那在路上出生嬰兒取名叫做『路』（Panthaka）。

不久，她又再度懷孕，一切經過如同上次一樣，第二個男孩同樣地在回 父母家的路上出生，於是老大取名『大路』（摩訶槃陀伽Mahapanthaka）， 老二取名『小路』（周利槃陀伽Culapanthaka），夫妻倆帶著兩個孩子又回到原先居住的地方。

小孩漸漸長大，看到別的小孩有很多叔叔、伯伯，就問他們的母親：「我們沒有親戚嗎﹖」「是的，孩子，在這裡我們沒有親戚，但是在王舍城，你有一個非常富有的外祖父，以及很多的親戚在那兒。」「那為什麼我們不到那兒呢」兒子問道。夫妻倆經過一番商議，終於帶著兩個兒子回到王舍城 。她請人送信給自己的父母，告訴他們已帶著兩個兒子回到了故鄉，她的雙親聽到這個消息後如此說道：「在生命的輪迴中，誰不曾互為父母、子女、兄弟姐妹呢﹖只是，在這一世中他們那麼深地傷了我們的心，要再讓他們生活在我們眼前，已是不可能的事，叫他們帶著這些錢到他們喜歡的地方去過活，不過，還是讓他們把孩子送到這兒來吧！」於是夫妻倆不得不依著雙親的意思將兩個孩子託付信差，帶著雙親給的錢，傷心的離開王舍城。

兩個孩子在外公、外婆家漸漸長大，小路還小，大路卻已能和外公一塊兒去聞佛說法，因為常親近佛，聆聽法音，心中乃升起出家的念頭，外公得悉非常高興，就帶大路去跟隨佛陀出家，大路出家後，十分精進，而且深解佛陀教法之義諦，不久即證得阿羅漢果，並度他的弟弟小路出家，然而小路生性闇鈍，大路教他一個偈頌：「注視著佛陀的光耀，讚嘆佛陀的光明 ，如清晨紅蓮之綻放，亦如麗日中天。」小路花了四個月仍學不會此偈，原來在迦葉佛時代，小路曾經是個聰敏慧黠的出家人，因為開玩笑的模仿一位遲鈍比丘的模樣，妨礙了那位比丘因被嘲弄而不願再學習，也不願再複誦他所學，由於此一業因，小路此世生為呆鈍之，每每學了一字就忘了前面所學的一字，如此四個月過了，即使他很努力的學，還是記不得那個簡單的偈誦 ，大路只好對他說：「花四個月的時間都不能記好一個偈，如何能做好一個出家人呢﹖你還是離開吧！」然而小路喜愛佛法，並不想還俗過在家的生活 。

有一天耆婆長老前來邀請佛陀和他的弟子們明日去接受供養，大路負責安排僧眾應供的執事，就將小路排除，不令前往，小路知道後非常傷心，他想：「尊者安排那麼多比丘接受應供，獨獨將我除外，顯然我兄長對我已失望透頂，我留在僧團還有什麼意義﹖倒不如還俗回家，多行布施等善行，過在家生活。」隔天清晨就離開僧團準備回家，佛陀在這天清晨以神通觀察娑婆世界，得悉此事，就比小路更早到他所經過的路上，並在門前漫步，小路看見佛陀就前去頂禮，佛陀問明原委，就叫小路到佛陀身邊學習，佛陀以佈滿千輻輪的細軟手掌撫摸小路的頭，並將他帶到小香屋，讓他在跟前坐下 ，而後佛陀用神通變化一塊淨布給小路，對他說：「小路，你好好留在這裡 ，面對著東方，用心的搓揉這塊布，並隨時記住一句話：『去除污垢 (Rajoharanam)，去除污垢 (Rajoharanam)』。」

應供的時間到，佛陀率領比丘眾到耆婆長者家中，坐在已舖設好的座位。而小路也面對著太陽坐著，邊搓邊念：『去除污垢，去除污垢』，但那塊布被他一搓，竟愈搓愈髒，於是他心想：「這塊布原是非常乾淨的，因為我的緣故，改變了它原來的樣子，變得這麼髒。因緣和合的事物的確是無常的！」他心中於是產生了對變異、毀壞的深切體悟。佛陀知道小路心中的感受，就以神通力再進一步對他說：「小路，這塊布因為灰塵而弄髒了，你不想想你心中也有如塵灰般激動不穩的情感嗎﹖去除掉這些污垢吧。」並說偈言：「 貪著是塵垢，亦非真塵垢，塵垢乃貪著，住於佛陀正法之比丘，不為塵垢所縳。瞋恚是塵垢，亦非真塵垢，塵垢乃瞋恚，住於佛陀正法之比丘，不為塵垢所縳。愚痴是塵垢，亦非真塵垢，塵垢乃真愚痴，住於佛陀正法之比丘 ，不為塵垢所縳。」

佛說偈已，小路立即體悟證果，同時具足四無礙解，一切三藏的義理全了然於心，事實上，小路過去生中曾是個國王，當他繞城巡行時，汗水從他的額頭淌下，他用乾淨的布一拭，布變髒了，他心中有所感：「因為這身體 ，如此乾淨的布改變了它的形態而髒了，因緣和合的事物的確是無常的。」 因為對無常的思惟，成就他開發智慧的重要助緣。

在耆婆長者家，長者為佛陀送上供水，佛陀用手蓋住他的缽，問道：「還有比丘在寺陀中嗎﹖」

大路尊者答道：「世尊，沒有比丘在那兒了。 」

佛陀對耆婆長者說：「還有，還有。」

於是耆婆長者差遣一人前往寺一探究竟。

那時在寺院中的小路尊者想：「我兄長說寺院中已無比丘，我要讓他們看看尚有比丘在此。」於是，整個芒果園到處是比丘眾～有人在縫製僧服、有人在染衣、有人在閱讀，所變化出來的一千個比丘各自做著不同的工作。打探消息的人一看這一情景，回來報告耆婆長者說：「主人，整個芒果園到處是比丘僧，小路尊者也在那兒」小路尊者變化出一千個像他一樣的比丘後 ，就坐在美麗的芒果園，等著接受邀請。佛陀對那回消息的人說：「你到寺 院裡去說佛陀傳喚小路尊者」他去之後，依此傳喚，誰知一千張嘴竟都回答 ：「我是小路，我是小路。」那人再度回來說：「世尊，他們每個人都叫小路尊者。」世尊告訴他說：「你再去，看誰第一個說『我是小路』的，你就抓住他的手，其他的就會消失不見了。」他照著做，一時一千個比丘都不見了。小路尊者就和他一道前往耆婆長者的家。

用齋結束時，佛陀傳喚耆婆長者，對他說：「耆婆，握住小路尊者的缽，他將為你說齋後的祝願與開示。」耆婆依教奉行，小路尊者即如年輕的獅子般，以三藏的甘露法義做一次如獅子吼般的飯後祝願與開示，而後佛陀即離坐，率同僧眾回到精舍。

傍晚時分，比丘們聚坐一處，論佛威德，大家都認為無上正等正覺佛世尊，只在一頓飯之間就令小路尊者證得阿羅漢果，同時具足四無礙解，了解三藏法義，佛陀的威德不可思議。

佛陀在小香屋以清淨無礙眼觀知此事，就出小香屋來到法堂中央，佛光四射，即開示大眾：「比丘們，小路尊者不只此世是呆鈍的，過去生亦是如此，而且他亦不只是此世依止我，過去世亦依止我，不過過去生我使他獲得世間的財富，現在則令他擁有出世間的財富。」

比丘們於是要求佛陀詳述過去的故事：昔時，波羅奈城有一個人到竺剎尸羅大學求學，因為為老師服務，在五百個求學者中，他成為師長的學法住校生，從為老師按摩腳到所有的事他都做，但因為他呆鈍，並沒學到任何東西，老師心想：這學生對我幫忙太大，我有心教導他成為有學養的人，卻因為他的資質不夠而不能，但為了回報他對我所做的一切，我要為他創編一個咒語。

老師帶他到林間，將所創編的咒語──〝努力，努力，為何如此努力﹖對此，我很清楚，我很清楚〞，重覆地教了他好幾百次。之後對他說：「人一旦擁有一項技藝是永不會忘失的，去吧！好好記住這咒語，每天要不斷不斷地背誦，不要忘記了。」說完就送他回家了。

當他回到波羅奈城的家中，母親待他以極高的敬意與榮耀，心想：「我的兒子已學成回來了。」

當時波羅奈的國王想要了解民情，並想了解百姓他治理國事的看法，有一天就微服出巡。剛好國王碰上兩個小偷正在挖一條通向兩戶人家的地道，國王就躲在屋子的陰影中看著他們。當他們挖好地道潛入屋中正在尋找財物時，那個從竺剎尸羅回來的學生正好醒來，口中背誦著他老師所教的咒語：「努力，努力， 為何如此努力﹖對此，我很清楚，我很清楚。」小偷聽到後以為行竊被發現 ，嚇得落慌而逃。國王看到這一幕，回到宮中後，第二天就傳喚一個人來對 他說：「你到某某地方去有被挖了地道的房子，那兒有個從竺剎尸羅學成回來的年輕人，把他帶來。」使者依旨前往將年輕人帶回王宮。國王就對他說　：「將你所學的教教我吧！」年輕人就把老師教的咒語傳授給國王，國王就給他一千個金幣當做報酬。那時，城中的將軍以一千金幣賄賂國王的理髮師 ：「當國王刮鬍子時，你假裝幫他刮鬍子，然後用剃刀切斷他的喉嚨，屆時 ，你是大將軍，我就是國王了。」國王刮鬍子那天，理髮師用香水在國王鬍子上塗肥皂，手持鋒利的刀，握住國王的前額，心想：「一定要一刀切斷他的喉嚨，這剃刀有點兒不夠鋒利。」於是走到一旁去磨剃刀。此時，國王記起自己的咒語，隨口誦道：「努力，努力，為何如此努力﹖對此，我很清楚 ，我很清楚。」理髮師一聽頓時嚇得直冒冷汗，將手中的剃刀掉落在地，匍匐在國王的跟前，國王心知有異，就對他說：「嘿！惡劣的理髮師，你以為國王什麼都不曉得嗎﹖」「陛下，請原諒我。」「可以，不用害怕，將事情原原本本說出來。」「陛下，將軍給我一千個金幣，要我在幫國王刮鬍子時切斷國王的喉嚨，他要當國王，我當將軍。」國王大怒，就將將軍放逐。接著傳喚老師，對他說：「老師，因為你的關係，保全了我的性命。」之後對他崇敬有加，並賜與尊榮。

佛陀說完過去生的故事後說：「小路尊者過去生中亦是呆鈍的，因他曾依止我，故獲致世間的財富得以自立。比丘們，小路不只現在依止我，以前也是 。過去生中，我令他接有世間的財富，現在，我則令他獲得出世間的財富，那時，小富翁的學生就是小路尊者，而會觀星相的智者就是我。」

「比丘們，在我的教法中，只要是精勤不懈的人，一定可獲得超越世間的法益。」佛因此而說偈言：

奮勉不放逸，克己自調伏，
智者自作洲，不為洪水沒。

佛說此偈已，會中多人證得須陀洹等果位，這教法助益了整個教團。

☆☆☆

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：《法句經的故事》 護法法師譯

Dhammapada verse #24

奮勉常正念，淨行能克己，如法而生活，無逸善名增。

Assiduous and mindful,
pure kamma making, considerate,
restrained, by Dhamma heedful living,
for one such spread renown.

☆☆☆

【第24偈的故事】

王舍城有一年發生瘟疫。城裡一位銀行家、他的妻子和所有的家人，除了一位年輕的兒子之外全都罹難。臨終之際，這對夫妻告訴年輕的兒子─坎拔高沙卡趕快離開故鄉，等瘟疫結束後再回來。他們並且告訴他，已經把一些有價值的財產埋藏在某個地點。這年輕的兒子就照父母的話，遠離家鄉。後來，經過一段很長的時間，他才返回家鄉。

回鄉之後，城裡居然沒有人認識他。他接著到父母埋藏財產的地點，發現一切保藏良好。但是他想，如果把所有財產挖掘出來，城裡的人可能會認為，這窮小子一定透過什麼非法的手段致富，而向國王報告，其結果就是他的財產會被沒收。所以他不想挖出這些財產，而另外找工作維持生活。他找到的工作是在清晨叫醒大家，並且大聲通知城裡的人該是準備食物、馬車、套牛軛等工作的時間了。這種工作在沒有時鐘的年代絕對需要。

有一天，頻婆裟羅王聽見他的聲音，由於國王善於從人的聲音去判斷人的個性，就說：「發出這聲音的人有大批的財產。」這時候一位侍女聽到國王的評論，就派人去調查這件事。得到回報後，侍女向國王說，這個人只是個傭工而已。但往後的兩天，國王仍然堅持他的看法，而調查的結果仍舊一樣。這侍女因此覺得事情一定有蹊蹺，就向國王請求，親自去調查。

侍女就和她的女兒偽裝成農人，然後到坎拔高沙卡的家去，並且說她們是出門在外的旅客，希望能借宿。坎拔高沙卡就讓她們在家中過夜。第二天，她們想辦法說服坎拔高沙卡讓她們繼續住下來。而在這期間，國王兩次宣告，在坎拔高沙卡居住的地區要舉行某慶典儀式，當地所有人都要捐獻。坎拔高沙卡身邊沒有足夠的錢，只好被迫去挖掘出部份金幣。當他繳交金幣後，這侍女加以調包，並且把金幣送去給國王。不久，侍女請人傳話給國王，請國王派人來找坎拔高沙卡，叫他去王宮。國王的人馬到達時，坎拔高沙卡勉強跟著他們到王宮，而侍女和女兒卻已先一步回去了。

在王宮裡，國王要坎拔高沙卡說出實情，國王向他保證，如果無辜，絕對不會受到傷害。坎拔高沙卡承認金幣是他的，而且他是多年前王舍城裡銀行家的兒子。他也說出藏金幣的地點，所有的財富因此被挖掘出來，並且呈送到宮中來，國王就任命坎拔高沙卡擔任他父親的職務─城裡的銀行家。並且把一位女兒許配給他。

後來，國王帶著坎拔高沙卡，到竹林精舍向佛陀頂禮問訊。國王向佛陀說，坎拔高沙卡雖然有錢，卻願意以勞力維持生計，從事最低賤的工作；國王又說自己如何被他感動，而任命他作銀行家。國王接著就向佛陀介紹坎拔高沙卡，佛陀因此趁機說明，具有何種人格特質的人會成功。 

Residing at Vēluvana Monastery, the Buddha spoke this verse, with reference to Kumbhaghōsaka, the banker.

At one time, a plague epidemic broke out in the city of Ràjagaha. In the house of the city banker, the servants died on account of this disease; the banker and his wife were also attacked by the disease. When they were both infected with the disease they told their young son Kumbhaghōsaka to leave them and flee from the house and to return only after a long time. Also, they told him that at such and such a place they had buried a treasure of great worth. The son left the city and stayed in a forest for twelve years and then came back to the city. By that time, he was quite a grown up youth and nobody in the city recognized him. He went to the place where the treasure was hidden and found it was intact. But he reasoned and realized that there was no one who could identify him and that if he were to unearth the buried treasure and make use of it people might think a young poor man had accidentally come upon buried treasure and they might report it to the king. In this case, his property would be confiscated and he himself might be manhandled or put in captivity. So he concluded it was not yet time to unearth the treasure and that meanwhile he must find work for his living. Dressed in old clothes Kumbhaghōsaka looked for work. He was given the work of waking up and rousing the people to get up early in the morning and of going round announcing that it was time to prepare food, and time to fetch carts and yoke the bullocks.

One morning, King Bimbisàra heard him. The king who was a keen judge of voices commented, “This is the voice of a man of great wealth.” A maid, hearing the king’s remark sent someone to investigate. He reported that the youth was only a hireling of the labourers. In spite of this report the king repeated the same remark on two subsequent days. Again, enquiries were made but with the same result. The maid thought that this was very strange, so she asked the king to give her permission to go and personally investigate. Disguised as ordinary folk, the maid and her daughter set out to the place of the laborers. Saying that they were travellers, they asked for shelter and were given accommodation in the house of Kumbhaghōsaka just for one night. However, they managed to prolong their stay there. During that period, twice the king proclaimed that a certain ceremony must be performed in the locality of the laborers, and that every household must make contributions. Kumbhaghōsaka had no ready cash for such an occasion. So he was forced to get some gold coins from his treasure. As these coins were handed over to the maid, she substituted them with her money and sent the coins to the king. After some time, she sent a message to the king asking him to send some men and summon Kumbhaghōsaka to the court. Kumbhaghōsaka, reluctantly, went along with the men. The maid and her daughter also went to the palace, ahead of them.

At the palace, the king told Kumbhaghōsaka to speak out the truth and gave him assurance that he would not be harmed on this account. Kumbhaghōsaka then admitted that those Kahàpanas (gold coins) were his and also that he was the son of the city banker of Ràjagaha, who died in the plague epidemic twelve years ago. He further revealed the place where the treasure was hidden. Subsequently, all the buried treasure was brought to the palace; the king made him a banker and gave his daughter in marriage to him. Afterwards, taking Kumbhaghōsaka along with him, the king went to the Buddha at the Vēluvana Monastery and told him how the youth, though rich, was earning his living as a hireling of the laborers, and how he had appointed the youth a banker.

☆☆☆

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 # 21 ~ 23

無逸不死道，放逸趣死路。無逸者不死，放逸者如尸。

Heedfulness is the Deathless path,
heedlessness, the path to death.
Those who are heedful do not die,
heedless are like the dead.


智者深知此，所行不放逸。不放逸得樂，喜悅於聖境。

The wise then, recognizing this
as the distinction of heedfulness,
pleased with the spheres of Nobles Ones,
in heedfulness rejoice.


智者常堅忍，勇猛修禪定。解脫得安隱，證無上涅槃。

They meditate persistently,
constantly they firmly strive,
the steadfast to Nibbana reach,
the Unexcelled Secure from bonds.

☆☆☆

【第21 ~ 23偈的故事】

姍蔓娣皇后有很多服侍她的侍女，其中一位名字叫做久壽多羅，她的職責是每天為皇后向花匠蘇曼那購買花。有一天，她在蘇曼那的家裡聽聞佛陀說法，由於過去世的修持，她立刻證得初果。回到皇宮之後，她就向皇后和其它侍女轉述佛陀的教法，皇后等人也因此對佛法有所了解。從那天起，她便負責如師亦母地教導皇后，不用再做其它的工作。她外出去聽佛陀說法，回來再轉述給皇后和其它侍女聽。這樣做久了，久壽多羅已能掌握並通達佛法。

皇后和她的侍女很想當面頂禮佛陀，但害怕國王會反對，只好在佛陀經過皇宮到其她信徒的家時，透過皇宮建築的孔洞悄悄的行注目禮。

摩醯提利是國王另一位出身婆羅門的妻妾。她的父親曾經認為佛陀是唯一值得女兒托付終身的人，所以就向佛陀提及婚配之事，但佛陀加以婉拒，佛陀說：「即使看見天魔波旬最漂亮的三位女兒─渴愛、不樂、貪欲(註6)，我都不動心了。畢竟，色身都是污穢的，有什麼值得貪戀呢？」佛陀所以如此回答，是因為知道這對婆羅門夫婦當天就可以證得三果（不還果）。這對夫婦聽完佛陀的話後，果真領悟美麗的無常，而當下證得三果。他們把女兒交付給她的叔叔，而雙雙出家修行。後來，兩人也都證得阿羅漢果。但摩醯提利因為對自己的美貌非常自負，而認為佛陀的話是一種侮辱，她內心痛苦、難堪，發誓要找機會報仇。

後來，她的叔叔把她獻給優填王，使她成為國王的妻妾之一。當她知道佛陀正在憍賞彌城內，也知道皇后和侍女透過居室的孔洞向佛陀敬禮時，她決定展開報復的行動，同時一併要傷害皇后和皇后的侍女。她向國王進纔言，說皇后和侍女在房子牆壁挖洞，而且對國王不忠實。國王就親自去檢查皇后居住的房子，而看見這些孔洞，但當他明白其中原委後，並不生氣。

雖然如此，她繼續向國王誹謗皇后對國王不忠實，並且說皇后企圖殺害國王。有一 次，她知道國王帶著琵琶要到皇后的房子住幾天，就把一隻蛇藏在國王的琵琶中，並且用花把琵琶的孔遮蓋起來。然後她告訴國王說，她有不祥的預感，十分擔心國王的安危，請國王不要前去皇后的房子，但國王不予理會，她就跟隨國王到皇后的房子，並且趁人不注意的時候，把遮住琵琶孔的花朵拿開，琵琶內的蛇就跑到皇后的床上，並且蜷起身子，嘶嘶作響。國王看見蛇的時候，相信了她的纔言，誤認皇后要害他。國王一時非常憤怒，怒吼著，叫皇后站起來，也叫所有的侍女都站在皇后的身後。然後國王拉弓，將毒箭向皇后等人射去。但皇后等人對國王的舉止毫無懼意，只默默地流露慈悲的眼光，所以雖然國王善於射箭，卻未射中任何人。國王目睹這奇蹟時，明白皇后是無辜的，就恩准皇后邀請佛陀和眾多比丘到宮中來化緣、說法。

摩醯提利看見自己所有的陰謀都失敗了，於是擬定最後一項萬無一失的陰謀。她派人送口信給她的叔叔，要他縱火燒皇后居住的房子。她叔叔遵照她的話做，但房子內的皇后和侍女由於有很好的修持，所以雖然在危難的時刻，仍然繼續禪坐。因此、在房子完全倒塌之前，有人證得二果，其他人的修行也有進步。

當國王接到報告趕來時，已經太遲了。國王心中懷疑這是摩醯提利慫恿的結果，但他不動聲色，反而說：「皇后在世時，我一直警覺在心、提心吊膽，害怕遭了她的毒手。現在我可寬心了！會是誰做了這件好事呢？一定是深愛我的人做的。」聽完國王這一番話時，愚蠢的摩醯提利馬上接口說，是她要她叔叔縱火燒死皇后的。國王聽她招認了，佯裝非常高興，告訴她，他要大大賞賜她和她的所有親戚。但當她們興高彩烈地抵達皇宮時，卻全部與摩醯提利一起被捕並且在皇宮的廣場上被處決。邪惡的摩醯提利終於因為陷害貞潔的皇后和侍女而受到懲罰。

佛陀知道這兩件悲慘的事件時說，正念現前、精進的人不死，放逸的人則如行屍走肉。

備註：

1. 「不死」的意思不是說精進的人不會死亡，有生必有死，即使佛陀和阿羅漢也不例外。不死的意思是說精進的人證得涅槃，不再生死輪迴，所以不死；放逸的人不知作善行，所以生死輪迴不斷。

2. 「聖境」指的是三十七道品和九種殊勝。

3. 此處的「禪定」包含止與觀。

4. 此處的「解脫（繫縛）得安隱」指解脫了四種煩惱：貪愛、生、邪見和無明。

5. 「涅槃」是佛教徒的最高理想，涅槃不是一般人所誤以為的斷見或一切虛無的境界。事實上，涅槃是永恆、不死、超凡的境界，一般言語無法完全表達涅槃的真實義，其字面的意義是遠離愛欲。涅槃是今生就可以證得的出世間境界，也可以解釋成所有愛欲止息的境界。涅槃不是一切虛無的意思，它肇因於究竟滌除愛欲而達到究竟解脫的喜悅境界。就形上學而言，涅槃指所有苦痛的止息。就心理學而言，涅槃是棄除自我觀。就道德（倫理)學而言，是三毒（貪、瞋、癡)的滌除。

6. 渴愛(Tanha:desire)、不樂(Arati:aversion)、貪欲(Raga:lust) 三者皆魔女。參考佛光阿含經，雜阿含經第1979頁註。

☆☆☆

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 # 19, 20

雖多誦經集，放逸而不行，如牧數他牛，自無沙門分。

Though many sacred texts he chants
the heedless man's no practiser,
as cowherd counting other's kine
in samanaship he has no share.


雖誦經典少，能依教實行，具足正知識，除滅貪瞋癡，
善淨解脫心，棄捨於世欲，此界或他界，彼得沙門分。

Though few of the sacred texts he chant
in Dhamma does his practice run,
clear of delusion, lust and hate,
wisdom perfected, with heart well-freed.
 
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【第19, 20偈的故事】

在舍衛城，有兩個感情甚篤的好朋友，兩人都是積善之家的兒子，有 一天，兩人相邀到寺廟聽佛說法，受了佛陀威德神力的攝受，乃毅然摒棄世樂，捨俗出家，兩人出家後非常精進，在道業上互相增上，二人一起去跟隨戒師學戒，之後再跟隨其他老師學習佛法，這樣過了五年，二人一同來到佛所，頂禮佛陀之後，向佛陀請示法要，佛告之曰：一則內觀禪坐，二則勤讀經典。其中一人較為年長，老來出家，研讀不力，遂想從內觀禪修下手，便進而向佛陀請教靜坐的方法，佛陀就由最基礎的靜坐方式，到成阿羅漢證果之內觀禪修方法，一一告之，這位年長的比丘於是離開他的朋友，隻身到森林裏修習禪定，行頭陀行（註一），精勤不懈，不久即證阿羅漢果。另一位較年輕的朋友則立志研讀，博覽群經，不久之後，即對三藏之學融會貫通，於是四方遊化，到處講經說法，收了五百比丘徒眾，又作了十八個佛教團體的住持，教化無數。

話分兩頭，先說這位較年長的，到森林裏實修禪定，已經開悟證果的 「勝道沙門」（註二），因為成就了內證工夫，許多佛子去向他請法，這位勝道沙門均直接教以內觀禪修的方法，因此每個弟子都得開悟解脫，不久也學徒濟濟，道聲甚隆。「勝道沙門」的弟子們很想入舍衛城去拜謁佛陀，這位勝道沙門便令弟子們代向佛陀及佛陀身邊的阿羅漢比丘頂禮問訊，並令弟子們順道到他的好友「博學比丘」的處所向他頂禮問好，弟子們拜謁佛 陀之後，旋即遵囑到博學比丘那裏，表明來意，代他們的老師向博學比丘頂禮問訊，這位博學比丘卻一臉傲慢的問道：「誰？」弟子們回答：「您的老友某某比丘。」

之後，這位勝道比丘的弟子們常常輪流去拜謁佛陀，勝道比丘從不忘了令弟子們順道去頂禮他的老友博學比丘，誰知這位博學比丘傲慢之餘又漸漸露出厭煩的神色，有一次又忍不住故意問前來頂禮的「勝道比丘」的弟子：「他是誰？」「您的老友某某比丘！」「你們跟他學到什麼？有沒有讀長阿舍？」「沒有。」「中阿舍？」「沒有。」「或者其他阿舍？」「沒有 。」「有沒有讀大藏經任何一部經典？」「沒有。」「有沒有讀過一句一偈？」「沒有。」博學比丘不客氣地說道：「怎麼出家那麼久，連一部小小的經典都沒學，他是怎麼教導你們的？你們的老師一大把年紀才出家，穿著糞掃衣在森林裏不知是怎麼過的，收了那麼多徒弟，竟然沒有一人學過任何一部經典。」

其實，這位博學的比丘對他的老友一個年老出家、不識三藏之學的老比丘，竟然也有那麼多徒眾跟隨，心裡是懷著嫉妒與輕視的，於是心下暗自盤算：「找個機會與他辯論一番，讓他出糗！」

有一次，這位證果的勝道沙門入舍衛城拜謁佛陀，之前他先到老友博學比丘的處所將缽和袈裟寄放老友處，拜謁佛陀之後，旋即回到老友處所準備敘舊一番，博學比丘早已準備好了兩個位子，並召集他的弟子們前來，聆聽他倆的辯論，此時佛以佛眼觀此因緣，知道博學比丘雖然博覽群經，然對內證工夫卻豪無所獲，夜郎自大甚可憐愍，於是整裝朝著博學比丘的住處走來。

佛陀的突然到來令大眾頗感驚訝，頂禮佛陀之後，大家恭請佛陀上座，佛陀問博學比丘：「初禪是什麼境界？」博學比丘一時語塞，無言以對，再問二禪、三禪、四禪、五禪境界（註三）如何？博學比丘均啞口無言，不知如何作答。佛陀轉身將同樣的問題詢問這位森林裏的阿羅漢比丘，均對答如流，佛陀贊歎地說：「善哉比丘！」

接著佛陀之問博學比丘有關八種定（註四）的境界如何？博學比丘瞠目結舌，一句話也答不出來，反之他的老友則一一回答得非常仔細，佛陀又連連贊歎：「善哉！善哉！」

佛陀再問四果（註五）之位階情況如何？這些都是內觀實證的境界，阿羅漢比丘從容的詳細稟告佛陀，博學比丘在一旁楞楞地聽著，心中慚愧不已，而佛陀又不住地贊歎老友。

博學比丘的弟子們不明究裏，眼看佛陀不停地贊歎那個看起來豪不起眼的比丘，而他們的老師那麼博學，又辯才無礙，卻沒有得到佛陀絲贊許，心中甚感不服，私下交頭接耳，紛紛議論佛陀不合理，佛陀問明了原諉之後說道：

「你們的老師像領工資的牧童，他只負責將老闆的牛帶到草地吃草，但卻沒有喝到擠下來的牛奶，享盛名而不得法味；而勝道比丘，他堪稱我的徒兒，他領受了我的真髓，他得到了法味。」

佛因而又說偈言：

「雖多誦經集，放逸而不行，如牧數他牛，自無沙門分。」

「雖誦經典少，能依教實行，具足正知識，除滅貪瞋痴，
善淨解脫心，棄捨於世欲，此界或他界，彼得沙門分。」

大眾聞佛說偈已，眾中有多人開悟證果。

備註：
1. 頭陀行：僧人修治身心、淘汰煩惱塵垢的十二種梵行，又稱十二頭陀（亦有十三、十六之說），即（一）糞掃衣、（二）但三衣（三）乞（四）不作餘食（五）一坐食（六）一揣食（七）阿蘭若處（八）塚間住（九）樹下止（十）露地（十一）隨坐（十二）常坐不臥。

2. 勝道沙門：釋尊入滅的前一天，最後一餐是接受鐵匠周那的供養，飯後周那請教佛陀世間有幾種沙門，佛說世間共有四種沙門，即
（一）勝道沙門（二）說道沙門（三）活道沙門（四）污道沙門。勝道沙門是指具有非常卓越的道行，而證得阿羅漢果最高悟境的沙門，這是世人的燈塔，要救濟世人的。

3. 五禪：依《清淨道論》，色界善心與禪支相應的各別而有五種，即
（一）與尋、伺、喜、樂、定、捨相應的為第一禪。
（二）超越尋，即與伺、喜、樂、定相應的為第二禪。
（三）超越伺，與喜、樂、定相應的為第三禪。
（四）更離喜，僅與樂、定相應為第四禪。
（五）捨棄尋、伺、喜、樂，僅存定的為第五禪；但依原始佛教以來，一般都說四禪，即初禪離諸欲及諸不善法，有尋有伺，二禪尋與伺止息，內心淨，心統一，定生喜樂，三禪捨離喜心，依捨而住，有念有正知，受身之樂，四禪斷苦樂、滅憂喜，依捨而念清淨。

4. 八種定：色界之四禪定與無色界之四空定也。四空定即空無邊處定、識無邊處定、無所有處定、非想非非想處定。

5. 四果：指須陀洹果、斯陀含果、阿那含果、阿羅漢果，稱四沙門果，略稱四果，指聲聞乘在修行過程中的四種階位。

While residing at the Jētavana Monastery, the Buddha spoke these verses, with reference to two monks who were friends.

For at Sàvatthi lived two young men of noble family who were inseparable friends. On a certain occasion they went to the Monastery, heard the Teacher preach the Law, renounced the pleasures of the world, yielded the mind to the Religion of the Buddha, and became monks. When they had kept residence for five years with preceptors and teachers, they approached the Teacher and asked about the Duties in his Religion. After listening to a detailed description of the Duty of Meditation and of the Duty of Study, one of them said, “Venerable, since I became a monk in old age, I shall not be able to fulfill the Duty of Study, but I can fulfill the Duty of Meditation.” So he had the Teacher instruct him in the Duty of Meditation as far as Arahatship, and after striving and struggling attained Arahatship, together with the Supernatural Faculties. But the other said, I will fulfill the Duty of Study,” acquired by degrees the Tipitaka, the Word of the Buddha, and wherever he went, preached the Law and intoned it. He went from place to place reciting the Law to five hundred monks, and was preceptor of eighteen large communities of monks.

Now a company of monks, having obtained a Formula of Meditation from the Teacher, went to the place of residence of the older monk, and by faithful observance of his admonitions attained Arahatship. Thereupon, they paid obeisance to the Venerable and said, “We desire to see the Teacher.” Said the Ven erable, “Go, brethren, greet in my name the Buddha, and likewise greet the eighty Chief Venerables, and greet my fellow-elder, saying, ‘Our teacher greets you.’” So those monks went to the Monastery and greeted the Buddha and the Venerables, saying, “Venerable, our teacher greets you.” When they greeted their teacher’s fellow-elder, he replied, “Who is he?” Said the monks, “He is your fellow-monk, Venerable.”

Said the younger monk, “But what have you learned from him? Of the Dãgha Nikàya and the other Nikàyas, have you learned a single Nikàya? Of the Three Pitakas, have you learned a single Pitaka?” And he thought to himself, “This monk does not know a single stanza containing four verses. As soon as he became a monk, he took rags from a dust-heap, entered the forest, and gathered a great many pupils about him. When he returns, it behoves me to ask him some question.” Now somewhat later the older monk came to see the Buddha, and leaving his bowl and robe with his fellow-elder, went and greeted the Buddha and the eighty Chief Venerables, afterwards returning to the place of residence of his fellow-elder. The younger monk showed him the customary attentions, provided him with a seat of the same size as his own, and then sat down, thinking to himself, “I will ask him a question.”

At that moment the Buddha thought to Himself, “Should this monk annoy this my son, he is likely to be reborn in Hell.” So out of compassion for him, pretending to be going the rounds of the monastery, He went to the place where the two monks were sitting and sat down on the Seat of the Buddha already prepared. (For wherever the monks sit down, they first prepare the Seat of the Buddha, and not until they have so done do they themselves sit down).

Therefore, the Buddha sat down on a seat already prepared for Him. And when He had sat down, He asked the monk who had taken upon himself the Duty of Study a question on the First Trance. When the younger monk had answered this question correctly, the Teacher, beginning with the Second Trance, asked him questions about the Eight Attainments and about Form and the Formless World, all of which he answered correctly. Then the Teacher asked him a question about the Path of Conversion; he was unable to answer it. Thereupon, the Buddha asked the monk who was an Arahat, and the latter immediately gave the correct answer.

“Well done, well done, monk!” said the Teacher, greatly pleased. The Teacher then asked questions about the remaining Paths in order. The monk who had taken upon himself the Duty of Study was unable to answer a single question, while the monk who had attained unto Arahatship answered every question He asked. On each of four occasions the Buddha bestowed applause on him. Hearing this, all the deities, from the gods of earth to the gods of the World of Brahma, including Nàgas and Garudàs, shouted their applause.

Hearing this applause, the pupils and fellow-residents of the younger monk were offended at the Buddha and said, “Why did the Buddha do this? He bestowed applause on each of four occasions on the old monk who knows nothing at all. But to our own teacher, who knows all the Sacred Word by heart and is at the head of five hundred monks, he gave no praise at all.” The Teacher asked them, “Monks, what is it you are talking about?” When they told Him, He said, “Monks, your own teacher is in my Religion like a man who tends cows for hire. But my son is like a master who enjoys the five products of the cow at his own good pleasure.”

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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：《法句經的故事》 護法法師譯

Dhammapada verse # 17, 18

現世此處苦，死後他處苦，作諸惡業者，兩處俱受苦，（現）悲『我作惡』，墮惡趣更苦。

Here one burns, one burns hereafter,
in both ways does the evil-doer burn;
evil I've done, remorsefully one burns,
and more one burns passed to realms of woe.


現世此處喜，死後他處喜，修諸福業者，兩處俱歡喜，（現）喜『我修福』，生善趣更喜。

Here one's glad, one's glad hereafter,
in both ways is the merit-maker glad;
'Merit I've made', serenely one is glad,
and more one's glad passed to blissful states.

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【第17偈的故事】

提婆達多是佛陀的表弟。有一次他和佛陀一起停留在憍賞彌，那時候，提婆達多認為佛陀受到太多的尊敬、榮耀和供養，因此妒忌佛陀，而企圖領導僧團。有一天，佛陀在王舍城的竹林精舍說法時，他向佛陀提出一個自私的意見，他認為佛陀日漸衰老，所以應該把領導僧團的責任交給他。佛陀予以拒絕，並且告訴他，說他不配擔當這重責大任。佛陀也要求僧團對他的傲慢加以懲戒並公開宣告（注1) 。

提婆達多憤憤不平，發誓報復。他因此三次迫害佛陀：第一次雇請弓箭手企圖殺害佛陀；第二次在靈鷲山上，滾落大石，企圖砸死佛陀；最後一次則利用醉象那拉吉利攻擊佛陀。但第一次的刺客不僅沒有刺殺佛陀，反而成為佛陀的弟子；第二次的大石只碰傷佛陀的腳拇指而已；最後一次的大象沖向佛陀時，為佛陀的慈悲所馴服了。

三次陰謀都失敗後，提婆達多改變他的策略，他慫恿一些新出家的比丘離開僧團，跟隨他到象頂山去另立門戶。但是後來，大部分的比丘都在舍利弗和目犍連的勸告之下，都自動回到佛陀的身邊，並在佛陀的指導下修行。後來，提婆達多病了九個月，有一天，他要求弟子護送他回祇樹給孤獨園去向佛陀懺悔過去的罪行。

當提婆達多抵達祇樹給孤獨園外圍的水塘時，十分口渴，想喝水，他的弟子就把他靠水塘邊放下，而前去取水，這時提婆達多也起身，用雙腳踏在地面，但卻立即陷入地中，悲慘而死。由於過去的罪行，提婆達多竟然沒有機會見佛陀最後一面。他死後，墮落到悲慘、痛苦的境界，償還所有的罪行。（注2)

備注：
1. 僧團公開宣告，某一出家眾觸犯僧團戒律，所以自今以後，其一切言行純屬其個人行為，與佛、法、僧團完全無關。

2. 經過無數長時間（劫)的償還，提婆達多有一天往生為獨覺佛，這是因為他在違背戒律之前證得某一程度的修行境界。在輪回中，即使地獄和天的境界也不是永恒不變的，只有涅槃是究竟永恒的。

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【第18偈的故事】

舍衛城的給孤獨長者和毘舍佉兩人都是佛教徒，也固定在家裏供養眾多比丘。毘舍佉家的供養由她的孫女負責，而給孤獨長者家則首先由長女負責，長女證得初果，後來嫁人離家，便由次女接手，接著次女也證得初果並嫁人離家，最後由最小的女兒修摩那戴葳負責布施的工作。修摩那戴葳證得二果，一直留在家中並未婚嫁。

後來，修摩那戴葳生病命在旦夕的時候想要見父親，他父親來的時候，她稱呼父親為“弟弟”，交談數句之後就逝世了。她的稱呼使她的父親困惑不安，以為她的女兒在臨終時正念沒有現前。所以，他就去找佛陀，向佛陀報告這件事。佛陀說，修摩那戴葳臨終時，意識清楚，而且正念現前。佛陀說修摩那戴葳稱呼父親為弟弟是正確的，因為她的修行層次比父親高，她已經證得二果，而父親只證得初果。佛陀並且向給孤獨長者說，修摩那戴葳已經往生都兜率天了。

While residing at the Jētavana Monastery in Sàvatthi, the Buddha spoke this verse, with reference to Sumanàdēvi, the youngest daughter of Anàthapiõóika.

Every day, two thousand monks took their meal in the house of Anàthapiõóika at Sàvatthi, and a like number in the house of the eminent female lay disciple Visàkhà. Anàthapiõóika appointed his oldest daughter Mahà Subhadda; the latter showed the monks the customary attentions, hearkened to the Law, and as a result obtained the Fruit of Conversion; afterwards she married and went to live with her husband’s family. Then he appointed Culla Subhaddà, who followed her older sister’s example, obtaining the Fruit of Conversion, and afterwards marrying and going to live with the family of her husband. Finally he appointed his youngest daughter Sumanà. Sumanà obtained the Fruit of the Second Path, but remained unmarried.

Later Sumanà fell ill and on her death-bed she asked for her father. Anàthapiõóika was in the refectory when he received his daughter’s message, but immediately went to her and said, “What is it, dear daughter Sumanà?” Sumanà said to him, “What say you, dear youngest brother?” “You talk incoherently, dear daughter.” I am not talking incoherently, youngest brother.” “Are you afraid, dear daughter?” “I am not afraid, youngest brother.” She said no more, but died immediately.

Although the treasurer had obtained the Fruit of Conversion, he was unable to bear the grief that arose within him. Accordingly, when he had performed the funeral rites over his daughter’s body, he went weeping to the Buddha. Said the Buddha, “Householder, how is it that you come to me sad and sorrowful, with tears in your eyes, weeping?” “Venerable, my daughter Sumanà is dead.” “Well, why do you weep? Is not death certain for all?” I know that, Venerable. But my daughter was so modest and so conscientious. What grieves me so much is the thought that when she died, she was not in her right senses.”

“But what did your youngest daughter say, great treasurer?” “Venerable, I addressed her as ‘dear Sumanà,’ and she replied, ‘What say you, dear youngest brother?’ Then I said to her, ‘You talk incoherently, dear daughter.’ ‘I am not talking incoherently, youngest brother.’ ‘Are you afraid, dear daughter?’ ‘I am not afraid, youngest brother.’ She said no more, but died immediately.” Said the Exalted One to Anàthapiõóika, “Great treasurer, your daughter did not talk incoherently.” “But why did she speak thus?” “Solely because you were her youngest brother. Householder, your daughter was old in the Paths and the Fruits, for while you have attained but the Fruit of Conversion, your daughter had attained Paths and the Fruits, that she spoke thus.” “Was that the reason, Venerable?” “That was the reason, householder.”

“Where has she now been reborn, Venerable?” In the World of the Tusita gods, householder.” “Venerable, while my daughter remained here among her kinsfolk, she went about rejoicing, and when she went hence, she was reborn in the Dēva world.” Then the Buddha said to him, “It is even so householder. They that are heedful, be they lay folk or religious, rejoice both in this world and in the world beyond.”

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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 # 15, 16

現世此處悲，死後他處悲，作諸惡業者，兩處俱憂悲，見自惡業已，他悲他苦惱。

Here one grieves, one grieves hereafter,
in both ways does the evil-doer grieve;
one grieves and is afflicted,
one's own base kammas seeing.


現世此處樂，死後他處樂，作諸善業者，兩處俱受樂，見自善業已，他樂他極樂。

Here one joys, one joys hereafter,
in both ways does the merit-maker joy;
one joys and one rejoices,
one's own pure kammas seeing.

☆☆☆

【第15偈的故事】

從前，離竹林精舍不遠的村子裏，住著一位十分殘酷且鐵石心腸的殺豬屠夫，他的名字叫做純陀。他屠殺豬仔時，都先加以淩虐。他從事殺豬業已經很多年，但從來沒有做過任何的善行功德。

臨死前幾天，他異常地痛苦，所以不斷地掙扎，同時連連發出豬叫般的咕依尖叫聲，並且像豬一樣，滿地打滾。經過一星期的精神和肉體折磨後，他終於喪生，並且墮入地獄道。一些聽見純陀發出咕依尖叫聲的比丘，以為純陀正忙於宰殺更多的豬仔，他們跟佛陀說純陀接連七天不斷地殺豬，真是一個非常殘忍、邪惡的人，沒有一絲一毫的慈悲心念。

佛陀說：「比丘們！他不是在宰殺豬，而是正在自食惡果啊！由於臨終時忍受巨大的苦痛，他的舉止十分異常。現在他死了，並且已經墮入地獄道。」

佛陀最後說：「作惡的人一定會在今生與來生自食惡果，惡業不可逃避(注)」

備注：這並不表示人一定自食其業，而沒有任何避免的希望，果真如此，那麼修行就沒有益處，也沒有解脫的可能。

☆☆☆

【第16偈的故事】

這一偈頌是佛在舍衛國祇樹給孤獨園時，為塔蜜卡優婆塞而說的：

舍衛城有一位大優婆塞，名叫塔蜜卡，因為德高望重而有五百位優婆塞跟隨著他學習，這五百位優婆塞又個個精進修持，因此又分別各有五百隨眾。

塔蜜卡有七個兒子，七個女兒，每個兒女們也都具足善根，個個樂善好施，舉凡賑濟窮人，奉獻佛教團體，供養僧團，於滿月、黑月、八關齋戒、結夏安居……等等時節，供養佛陀、比丘、比丘尼，毫不吝嗇，一家人上上下下，老老少少都是又慈悲又善良，又樂於佈施。

有一天，塔蜜卡得了重病，輾轉病榻，自知不久人世，很想聽佛法，就叫兒女們到佛陀那裡，祈請佛陀派遣八位或十六位比丘到床前來為他誦經說法。他的兒女們立刻到佛陀那裡，將父親的意思稟告佛陀，佛陀慈悲哀愍，就派了十六位比丘到塔蜜卡家裡為他誦經說法，這十六位比丘來到大優婆塞塔蜜卡的家裡，圍著他的床邊坐下。

塔蜜卡此時奄奄一息，精神恍惚，告訴比丘們說：「很感激你們到來，我看不清楚各位，但我想請師父唸一部經典給我聽。不必多，只要一部就可以了。」比丘們問他想聽什麼經？他說：「每一位佛菩薩所修、必修的四念處經。」比丘們立刻開始為他誦四念處經：「這是一條眾生離苦得樂，究竟解脫的唯一道路…」剛剛誦到這裡，就有六欲天（註）的天人下來爭著邀請塔蜜卡往生他們各自的天國。

「你來我們的四大王眾天吧！」「你到我們的忉利天吧！」「你來我們的兜率天吧！」…塔蜜卡正全神貫注在聽四念處經，被這些天人吵得耳根一時不得清淨，因此開口說道：「你們等一下！」這時，在場的比丘一聽，不明究裡，都停了下來，不敢再唸，塔蜜卡的兒女們在一旁傷心的哭起來：「以前我們的父親很喜歡聽經，是他自己要求師父們來家誦經的，現在又不想聽，可能是怕死的緣故，他現在真的不清楚了。」

這些比丘們想到既然塔蜜卡不能再聽經，也沒有留下來的必要，就離開了。過了一段時間塔蜜卡才醒過來，不聞誦經的聲音，只聽見兒女們在一旁哭泣，不解的說道：「你們哭什麼呢？我要聽經，你們這樣會吵到我聽經的。」「噢！爸爸，是您叫師父們停下來的，他們已經回去了。我們以為您怕死，不能克制，所以為您傷心難過。」「啊！你們誤會了，我沒有要師父們停下來的意思，我是在跟六欲天的天人講話，剛剛他們來吵我，要我去他們的天國住，所以我叫他們等一下，不要妨礙我聽經，而不是要師父們等一下的，快去把他們請回來吧！」

塔蜜卡的兒女們告訴他們的父親說比丘們已經走遠，來不及追了，而且他們對父親說的話將信將疑，是否父親神智不清，胡言亂語？如果六欲天的天人真的來到他們家，為什麼只有父親一個人看到？塔蜜卡告訴他的兒女們道：「我沒有胡言亂語，你們不會看到的，但是如果不相信的話，你們可以拿一個花環丟到天空試試看。」兒女們依照父親的指示將花環丟到半空中，花環剛好掛在天人的車輦上，因為他們看不見天人的車輦，只見花環穩穩的停在半空中，這真像變魔術那樣，不可思議。

兒女們對父親的話不再懷疑，進而問他們的父親說：「那一個天比較快樂？」塔蜜卡回答道：「兜率天最快樂，每一位菩薩成佛之前都是住在這個天的，佛陀也是。我要去兜率天。你們不要難過，如果你們想來找我，就好好的在你們有生之年，在這娑婆世界繼續行善佈施，直到功德圓滿。」塔蜜卡說完這些話，就離開人世，往生兜率天享受福報去了。

比丘們離開大優婆塞塔蜜卡家裡，逕回佛所，佛陀問道：「優婆塞塔蜜卡有沒有聽經？」「剛開始唸優婆塞就喊等一下，他的兒女們都傷心得大哭，我們認為不適合久留就回來了。」佛陀含笑說道：「比丘們，他不是叫你們等一下，他這句話是對天人說的，六欲天的天人爭著要塔蜜卡往生他們的天國，塔蜜卡要聽誦經，不想被打擾，所以對天人說：『等一下』」，「 世尊！真是這樣的嗎？」「是的。」「現在大優婆塞往生何處？」世尊道： 「他已經往生兜率天了。」

比丘們聽了都讚歎道：「大優婆塞塔蜜卡在世時，每一天都與他的親戚朋友快樂的相處，樂善好施，每一天都活得喜悅又快樂，死後又往生兜率天，實在稀有難得！」佛陀說道：「比丘們！不僅在家居士如此，出家人也要每天過著輕鬆快樂的日子，將來才會到處都快樂！」說罷又說偈言：

「現世此處樂，死後他處樂，
作諸善業者，兩處俱受樂，
見自善業已，他處他極樂。」

說偈已，大眾同霑法益。

備注：
六欲天：天界眾生的居住處所，《俱舍論》卷八說欲界有六天，色界四靜慮處十七天，無色界亦有四處，亦即三界二十七天。所謂欲界六天即 四大王眾天、忉利天、夜摩天、兜率天、樂變化天、他化自在天。

兜率天有內外兩院，外院是凡夫果報天宮，只管享樂，直到福報用盡，屬於天界；內院是彌勒成佛前之居處，目前彌勒佛正在此處講經說法。凡菩薩修行圓滿，盡此一生，再下生人間，便可成佛，又名為「一生補處」菩薩。

☆☆☆

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
偈15中文故事出處：《法句經故事集》 達摩難陀長老著 周金言譯
偈16中文故事出處：《法句經的故事》 護法法師譯

Dhammapada verse # 13, 14

如蓋屋不密，必為雨漏浸，如是不修心，貪欲必漏人。

Even as the rain does penetrate
a house that's badly thatched,
likewise lust does penetrate
the mind uncultivated.


如善密蓋屋，不為雨漏浸，如是善修心，貪欲不漏人。

As rain does never penetrate
a house that is well-thatched,
so lust does never penetrate
the mind well cultivated.

☆☆☆

【第13,14偈的故事】

有一次佛陀停留在王舍城的竹林精舍。這時候，他的父親淨飯王不斷派人來請他回國，佛陀就與一大群阿羅漢弟子一齊返國，抵達迦毘羅衛城時，佛陀向親戚們說毘輸安呾囉王子本生譚，第二天他進入城內，並念誦以「人應覺醒，不應放逸」開首的偈語。淨飯王聽完這偈語後，就證得預流果，後來，抵達王宮時，佛陀又念誦以「人應奉行法」開首的偈語，這次，淨飯王證得須陀含果。而在供養之後，他又敘說月緊那羅本生譚，用來說明他未出家時妻子的德行。

第三天，全國人都在慶祝王子難陀——佛陀姨母弟的婚禮，佛陀到難陀的住處化緣，把缽遞給難陀，祝福他之後，就起座轉身離開了。因為不歸還缽是失禮的，難陀只好追隨佛陀，希望把缽歸還給佛陀。這時候，身為新娘的嘉娜帕達卡婭妮公主看見難陀追隨佛陀出去，也趕忙跑出來，並且大聲呼叫難陀快點回來。但難陀一路追隨佛陀想歸還缽，佛陀卻不回應，一直走到精舍，佛陀才開口詢問他是否願意出家成為比丘？難陀出於對佛陀無比的尊敬，不願說出違背佛陀的話語，因此回應道願意出家成為比丘，就這樣難陀出了家。後來佛陀等人移往舍衛城的祇樹給孤獨園，這時候，難陀開始心生不滿，無意修行，認為僧團生活了無生趣。同時，他念念不忘未婚妻在婚禮當日呼喚他回去的情景，他渴望還俗。

佛陀明白難陀的心念之後，透過神通，讓難陀看見忉利天美麗的女天神們，這些女天神遠比難陀未婚妻漂亮，佛陀告訴難陀，如果他能精進修持佛法的話，其中一位女天神將會是他的妻子，於是難陀對修行有了興趣，但是其他的比丘譏笑難陀像個傭工，為了一個女人而修行。難陀因此苦惱，感到羞辱，所以便獨自到僻靜的地方努力修行，最後證得阿羅漢果。這時候，他的心中沒有任何的執著，自然地也沒有絲毫的欲念，而佛陀從一開始就預知這一切。

其他不知情的比丘再次問難陀感覺如何？難陀回答他們說，他不再迷戀世俗的生活了。這些比丘不相信他的話，就向佛陀談及此事，佛陀說，以前難陀就像屋頂損壞的房子，但現在，他已經證悟，像屋頂堅固的房子，打從看見忉利天美麗女天神那天起，難陀就努力修行，希望能解脫輪回。最後，佛陀確認難陀已經徹底明白四聖諦，而證得比丘的為終目的，成為阿羅漢。佛陀說完後，眾多比丘受益良多，並了悟佛法。

☆☆☆

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 # 11, 12

非真思真實，真實見非真，邪思惟境界，彼不達真實。

Conceiving the real in unreality
while seeing unreal the truly real,
guided by wrong aspiration
never they at the real arrive.


真實思真實，非真知非真，正思惟境界，彼能達真實。

That which is real they know as real,
that unreal, to be unreal;
guided by right aspiration
they at the real arrive.

☆☆☆

【第11, 12偈的故事】

優婆提舍和拘律陀是王舍城的兩個年輕人。他們的家庭世代交好，二人同日出生，從小就是彼此最要好的朋友。有一次二人結伴去觀賞戲劇表演，在觀看表演之時，同時感悟世間的幻相，因此決定尋求解脫之道。他們首先親近城裏的苦行者刪闍耶，但不久之後覺得他的說法不夠究竟，因此離開這位老師。兩人協議誰先找到正法要通知另一人後，就分道揚鑣，到全國各地區去尋找解脫的正法。但經過很久的探訪，仍然找不到正法，只好又回到王舍城。

有一天，優婆提舍偶然聽到馬勝比丘念誦：「諸法因緣起」，當下就證得預流果，並且遵照兩人的協定，去找拘律陀，告訴他說自己已證得預流果了，並為他念誦「諸法因緣起」的偈語。拘律陀聽完這偈語後也立即證得預流果。然後他們想起以前的老師刪闍耶，兩人就去找他，並告訴他說：「我們已經找到可以指引究竟解脫之道的人，佛陀已經出現世間了，正法已被發現了，僧團也已經成立了，走吧！讓我們一齊去找佛陀！」但刪闍耶拒絕了。

優婆提舍和拘律陀就和他們眾多的弟子一齊出發去找停留在竹林精舍的佛陀，並加入僧團為比丘。拘律陀是摩嘎喇那的兒子，所以別人就稱呼他作目犍連，而優婆提舍則被稱為舍利弗。目犍連在出家後第七天就證得阿羅漢果，舍利弗則在第十四天之後證得阿羅漢果。他們兩人就是佛陀的二大弟子。

他們也向佛陀轉述刪闍耶的話：刪闍耶說，他已經是眾多弟子的老師，若再成為佛陀的弟子，就像大口瓶變成小水杯一樣。再說，只有少數人是聰穎，大多數人則是愚昧的。他認為聰穎的人應追隨佛陀，而愚昧的人可以跟隨他。佛陀說，刪闍耶的傲慢使他不能如實知見正法，他誤以非法為正法，所以永遠不可能證得正法。

備注：

馬勝比丘的偈頌為：「諸法因緣生，諸法因緣滅，我佛大沙門，常做如是說。」

☆☆☆

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 # 9, 10

若人穿袈裟，不離諸垢穢，無誠實克己，不應著袈裟。

One who wears the stainless robe

who's yet not free from stain,

without restraint and truthfulness

for the stainless robe's unfit.

若人離諸垢，能善持戒律，克己與誠實，彼應著袈裟。

But one who is self-cleansed of stain,

in moral conduct firmly set,

having restraint and truthfulness

is fit for the stainless robe.

☆☆☆

【第9, 10偈的故事】

有一次，佛陀的兩大弟子——舍利弗和目犍連尊者，離開舍衛城到王舍城去。抵達之後，王舍城的人邀請他們和其他的比丘，一齊接受早餐的供養。這時候，有人捐出一件非常有價值的布料給這次供養大會的主辦人，並告訴他們，如果經費短絀，就把它賣掉。如果不缺，就把它供養給他們認為最值得擁有它的比丘。由於不缺經費，所以他們決定把這塊布料供養給比丘。舍利弗和目犍連尊者只是偶爾到王舍城，所以他們覺得把它供養給該城居民的提婆達多尊者較為恰當。他們因此錯誤的地把它供養給提婆達多。

提婆達多把布料做成出家袈裟，並且穿在身上。後來，有位比丘從王舍城到舍衛城向佛陀頂禮、問訊，並且向佛陀提及這件事。佛陀說，這不是提婆達多第一次接受不應該得的布料，佛陀接著說以下的故事：

提婆達多的某一前世是獵象人。那時候，在某處森林裏，住了很多的大象。有一天，他觀察到這些大象在看到獨覺佛(注2)時會下跪，他就偷偷拿了一件黃色袈裟的上半部，遮住自己的頭和手，並且手執長矛，在大象經常出入的路上等它們。這些大象果真出現了，並且誤以為他就是獨覺佛，而下跪行禮，因此被它輕易地一一加以獵殺。

這時候，出生為象群領袖的菩薩發現象群的數目愈來愈少，就決定到象隊後面去調查。它小心奕奕地避過獵人的長矛，並用象鼻纏住獵人。但當大象正准備將他摔死在地時，卻驚覺到他身上穿的黃色袈裟，一陣猶豫之後，終於饒他一命。

獵人利用黃色袈裟的遮掩去獵殺大象是錯誤的，也是敗德的行為，他不應該利用袈裟來騙人。佛陀以這個故事說明，提婆達多甚至在某一前世時就曾經誤用黃色的袈裟。

備注：
1. 袈裟是棄絕世間的外在象征，比丘的袈裟加以染色是為了使其不具任何價值。本法句的袈裟是一雙關語，如果內心不清淨，則光靠外表的象征也沒有任何意義。佛陀在另一個場合中，曾說內心清淨的人，不管外表如何，才是真的比丘。

2. 獨覺佛與佛一樣都是自行證悟四聖諦，並且斷除所有煩惱的人，但獨覺佛並不教導眾生。獨覺佛在佛不出現世間時出現。

☆☆☆

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 # 7, 8

唯求住淨樂，不攝護諸根，飲食不知量，懈惰不精進，彼實為魔服，如風吹弱樹。

One who beauty contemplates,
whose faculties are unrestrained,
in food no moderation knows,
is languid, who is indolent:
that one does Mara overthrow
as wind a tree of little strength.


願求非樂住，善攝護諸根，飲食知節量，具信又精進，魔不能勝彼，如風吹石山。

One who foulness contemplates,
whose faculties are well-restrained,
in food does moderation know,
is full of faith, who's diligent:
that one no Mara overthrows,
as wind does not a rocky mount.

☆☆☆

【第7, 8偈的故事】

大迦羅和小迦羅兄弟倆都是生意人，有一次在外旅行做生意時，他們聽到佛陀的說法，聽完之後，大迦羅就虔誠地出家為比丘，小迦羅雖然也出家，但卻沒有堅定的信念。

出家後，大迦羅很努力地在墓地禪修，並觀照身體的變化和無常。最後深入止觀，證得阿羅漢果。相反地，小迦羅對心靈的訓練與提升沒有興趣，時時惦著感官的樂趣。

後來有一次，佛陀和眾多弟子，包括他們兩人，停留在屍舍婆的森林裏。這時候，小迦羅未出家的妻妾們邀請佛陀和眾多比丘到小迦羅以前的家，小迦羅因此先回家去安排佛陀和比丘的座次等事，他的妻妾們便趁機說服他還俗。

第二天，大迦羅的妻妾們也邀請佛陀和比丘到大迦羅以前的家，她們希望也能像小迦羅的妻妾們，勸勸大迦羅還俗。供養完後，她們就向佛陀請求讓大迦羅留下來表示隨喜，佛陀答應了，就和其他比丘先行離開，而留下大迦羅一人。

到達村子門口時，比丘們就向佛陀說，他們擔心大迦羅會像他的弟弟一樣，被妻子勸解而還俗。佛陀回答說，他們兩兄弟是不同的，小迦羅沉溺於感觀樂趣，內心脆弱。相反地，大迦羅脫離感觀的束縛，精進，堅定，對、佛、法僧迦的信仰十分強烈。佛陀說內心脆弱的人屈服於誘惑，而堅強的人則不為所動。

備注：
1. 魔：佛法中的魔有五種意義： (1)五蘊(2)造作(3)死(4)煩惱(5)天魔波旬。在本篇中指的是「煩惱」。

2. 信：基於智慧而對佛、法、僧的信仰。佛法中沒有盲從迷信。佛子不可基於不合理的信仰而接受任何事情。

☆☆☆

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 # 5, 6

在於世界中，從非怨止怨，唯以慈止怨，此古聖常法。

Never here by enmity

are those with enmity allayed,

they are allayed by amity,

this is the timeless Truth.

彼人不了悟：『我等將毀滅』。若彼等如此，則諍論自息。

Still others do not understand

that we must perish in this world,

those who understand this,

there quarrels are allayed.

 ☆☆☆

【第5偈的故事】

這偈法句是佛陀住在舍衛城給孤獨園時，為一位不孕症的女人而說的。以下是故事的緣起：

有一個人在父親死後，靠辛勤耕種扶養他的母親，家裡大小事情全都靠他。他的母親不忍心他獨自一人工作太辛苦，希望兒子早點兒結婚，好增加一個幫手。

兒子對母親說：「我會一輩子孝養您，這件事不急，等您百年以後再說吧。」

母親說：「你為了家務和農事太辛勞，我不安心，所以希望你一定要結婚。」

母親每天為這件事嘮嘮叨叨，兒子只好答應找個對象結婚。他結婚以後，仍然跟母親住在一起。

小倆口結婚過了很久，還是沒有懷孕，抱孫心切的母親很不高興，罵兒子選的媳婦不好。為了要傳宗接代，母子兩人每天吵架。

母親提議要兒子娶小老婆，不孕的女人怕被婆婆找來的小老婆欺負，所以決定自己為丈夫找生育的對象。

妻子要為丈夫找對象，丈夫答應了。一般的人都不願意當小老婆，但是為了繼承財產，還是有人接受。終於找到一個小女孩帶回來當小老婆，她的任務是生孩子傳宗接代。

大老婆心裡想，如果小老婆生了兒子，會獨佔財產，於是產生了忌妒心，就跟小老婆說：「妳懷孕時一定要先告訴我。」天真的小老婆答應了她。不久之後，小老婆懷孕了，如約先告訴大老婆。大老婆煮飯給她吃，暗中在食物中下了墮胎的藥，使她流產。

第二次懷孕，大老婆也是暗地裡下藥，害她再度流產。鄰居們覺得可疑，提醒小老婆。她想很可能這愚蠢的女人為了地位及財產的繼承，產生忌妒心，真的在食物中放了藥。她不再相信大老婆了。

小老婆第三次懷孕，她決定不再告訴大老婆。肚子自然一天天地大起來。等到大老婆發現時，胎兒已經相當大。大老婆責怪她沒有履約早先告知。

小老婆反唇相稽：「是妳自己找我來的，可是妳卻害我兩次墮胎流產，如今我知道妳不懷善意，我為什麼還要告訴妳﹖」胎兒在孕婦腹中日益長大，大老婆心有不甘，依舊伺機下毒，迫使小老婆發生早產，生產困難，產婦痛苦不堪，瀕臨死亡之時，滿懷怨恨地痛罵大老婆：

「是妳自己帶我來這個家庭的，卻害我如此悽慘，不但三次加害我的小孩，現在我也快要死了。在死之前我發誓：將來我要當一個虎姑婆吃妳的小孩。」

小老婆滿懷瞋怨地斷氣了，她死後轉生為一隻貓，投生在原來的家中。當丈夫知道大老婆殘忍地害死三個小孩以及小老婆時，就狠狠地揍她，在頭部、脖子、腰身亂打亂踢，終於把老婆打死了。大老婆就在這裡轉生為一隻母雞。

母雞長大了，當牠開始生蛋，貓就來吃掉。第二次母雞生蛋，貓又來吃。第三次，不僅吃雞蛋，也想吃母雞。貓攫住母雞，母雞經過一番痛苦掙扎之後，心想：我死了以後，也希望將來有機會吃牠的小孩。

滿心怨恨的母雞死了以後，轉生為豹。貓後來死亡出生為鹿。鹿長大以後，有三次生出的小鹿被豹吃掉了。最後一次豹還抓住母鹿。鹿臨死之前心想： 將來我也要吃牠的小孩。於是鹿變成了虎姑婆。後來豹轉生為舍衛城的一個女孩子，當她結婚成家以後，虎姑婆化身為她的親密朋友。她懷孕生產時，虎姑婆來了，假裝關懷地說：「妳生了男孩還是女孩﹖讓我看看！」虎姑婆進入房裡，一看到小嬰兒，抓起來就吃掉。第二次也這樣。

第三次要生產的時候，這個女人告訴丈夫說：「這裡有一個可怕的虎姑婆，已經吃掉了我的兩個孩子，我不想在這裡生產，我要回娘家去。」

那時虎姑婆正在忙，沒有立刻趕來。忙完事情再來時，找不到他們，就向鄰居打聽說：「我的朋友去哪裡﹖」鄰居們告訴她：「這裡有一個虎姑婆，專門吃小孩子，她不願在這兒生產，已經回娘家去了。」虎姑婆決定等她回來的時候，再來吃她的孩子。

這個女人生產過後準備回家，途經給孤獨園的寺院。那邊正好有水池，女人將嬰兒交給丈夫照顧，自己去洗澡，女人洗澡之後，丈夫把嬰孩交給太太，換丈夫去洗澡。當這個女人懷抱嬰兒坐下來餵母乳時，忽然看見虎姑婆遠遠地走過來，她嚇得大聲叫喚丈夫：「虎姑婆來了，我們快走吧！」於是他們倉皇逃進了寺院。

當時佛陀正在說法，女人惶恐地將嬰兒放置佛陀足前，哀求說：「我已經將這嬰孩交給您了，請救救這個小孩！」寺院裡的護法神將虎姑婆擋在外面，佛陀命阿難去叫她進來。一看見虎姑婆進來，這個女人便著急地大聲嚷道：「她來了，她來了！請救救我的孩子！」佛陀安慰她說：「妳不要緊張也不要害怕。」

虎姑婆進來以後，佛陀向她們闡明：「在這世界上，絕不能以怨恨止息怨恨，唯獨無怨恨才可以止息，這是永恆不變的真理。倘若今天沒有來到這裡，妳們的瞋恨心會像烏鴉與貓頭鷹或蛇與老鷹那般，彼此的仇恨永遠無法解決。唯有明白善心、包容心和友誼，才能化解冤冤相報的瞋恨心。」

佛陀即說偈言：

「於此世界中，從非怨止怨，
唯以忍止怨，此古聖常法。」

她們聽了佛陀的教示，就此放下仇怨，成為真正的好朋友。聽聞者莫不同霑法益。

☆☆☆

【第6偈的故事】

一件微不足道的事件使憍賞彌的比丘們諍論不休。有些比丘跟隨精通律（vinaya ）的法師，其他的比丘則跟隨精通法（dhamma）的法師，雙方諍論不休。他們甚至不聽佛陀的勸解，但佛陀知道他們終究會明白這樣是錯誤的，所以就離開他們，單獨到森林的僻遠靜處結夏安居(注1) (注2)。

憍賞彌的信徒明白佛陀離去的原委後，拒絕再供養這些比丘們。比丘們這才明白他們的愚昧，而相互和解、修好。但信徒們要他們承認是他們的錯誤才造成佛陀離開憍賞彌，否則不願再像從前那樣尊敬他們。信徒們要他們懇請佛陀寬恕，但佛陀已經離開了，當時又是安居的中期，比丘們不能離開安居地去找佛陀，所以那一次的安居，比丘們過的很辛苦、慘淡。

安居結束後，阿難和眾多比丘就去找佛陀，並且向佛陀表達他們的悔意，同時保證他們已經明白所犯的錯誤，懇求佛陀回去。佛陀也就回沙瓦提城的祇樹給孤獨園去。精舍的比丘看見佛陀時，就向佛陀頂禮問訊並且認錯。佛陀告誡他們說：生命是無常的，大家必須停止爭吵，言行舉止也不能像永遠不會死亡一般。

備注：

1. 結夏安居(vassa)，即南傳上座部佛教的雨安居。

2. 佛陀安居森林時曾經有一只大象和猴子照顧佛陀 。曾有記載說明該猴子如何照顧佛陀的有趣經過：當該猴子看見大象照顧佛陀時，它也決定要效法大象，為佛陀做些服務。有一天，猴子在樹叢中蕩來蕩去時，發現有一蜂巢，它就把蜂巢所在的樹幹折斷，取下蜂巢，並將它放在樹葉上，獻給佛陀，佛陀接下好意後，猴子就躲起來，觀察佛陀是否吃蜂蜜，卻發現佛陀並不吃蜂蜜，猴子就過來拿起蜂巢，前後翻轉，想要找出為什麼佛陀不吃蜂蜜的原因，結果發現蜂巢中有些昆蟲的蛋，它就把這些蛋拿開，然後再獻給佛陀。佛陀終於吃蜂蜜了。

 ☆☆☆

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
第5偈故事出處：《法句經的故事》 護法法師譯
第6偈故事出處：《法句經故事集》 達摩難陀長老著 周金言譯

Dhammapada verse # 3, 4

『彼罵我打我，敗我劫奪我』，若人懷此念，怨恨不能息。

Who bears within them enmity:
"He has abused and beaten me,
defeated me and plundered me",
hate is not allayed for them.


『彼罵我打我，敗我劫奪我』，若人捨此念，怨恨自平息。

Who bears within no enmity:
"He has abused and beaten me,
defeated me and plundered me",
hate is quite allayed for them.

☆☆☆

【第3, 4偈的故事】

兩偈法句是佛陀在舍衛城的時候，為笛沙尊者而說的。

笛沙尊者是佛陀的表兄弟（佛陀的姑母之子），笛沙很老的時候才跟隨佛陀出家，仰仗著佛陀的關係，接受了很多供養，衣食豐厚，因此不久笛沙就變得又肥又胖，穿起袈裟來就顯得臃腫不堪，偏偏他又喜歡在接待訪客的大廳坐。每一次前來拜謁佛陀的比丘們看到笛沙年老的模樣，都以為他是一位出家很久，德行很高的比丘，當下就在客廳裏先頂禮笛沙尊者 ，甚或幫他老人家按摩手腳，舒緩筋骨，笛沙尊者從不分辯，默然不響地 一一接受比丘們對他所有表示尊敬的行為，而且還時常擺出一副大法師的派頭。

有一次，一位年輕的比丘前來拜見佛陀，笛沙一如往常，在客廳裏傲然地坐著，似乎又再等著年輕比丘來向他頂禮膜拜，誰知年輕比丘劈頭第 一句話便問：「你出家多久了﹖」（注一），笛沙很不高興地回答：「我沒有戒臘，我老了才出家的。」（事實上未滿一年），年輕比丘一聽，毫不客氣地說：「你這算什麼出家人﹖老了出家還不知遵守戒律，不知待客之道，也絲毫沒有慚愧心。」說罷一巴掌打得圓滾滾的笛沙眼冒金星，昏頭轉向。笛沙被打，面上無光，惱羞成怒的問道：「你來做什麼﹖」「我來拜見佛陀。」「你以為我是誰﹖我要砍掉你的根。」（注二）。笛沙尊者說罷即跑到佛前哭訴，年輕比丘也隨後跟來，向佛陀頂禮後，一邊坐下。

佛陀問道：「你為何哭﹖」「這個比丘打我、罵我。」「你當時在那裡﹖」「在客廳。」「這個人來時，你有沒有看到他﹖」「有。」「你有沒有起來迎接﹖」「沒有。」「有沒有幫忙拿缽和袈裟﹖」「沒有。」「他進來時，你有沒有問他要不要喝水﹖」「沒有。」佛陀溫和的說道：「這些都是新出家比丘必需要遵守的規則，否則就不要到大廳坐，你沒有依照這些規則去做是你的不對，他打你並沒有錯，你現在應該向他頂禮道歉。」

笛沙老比丘說什麼也不肯道歉；「他打我、罵我，我不要道歉。」佛陀好言好語地勸他：「你不要這樣，這是你的錯，你應該道歉。」「我不要！」佛陀最後說：「你這個不聽話的比丘；過去如此，這輩子還是改不了舊習氣。」於是佛陀演說了以下有關笛沙尊者過去生的故事：

從前有一個年老的苦行者到一作陶的人家借宿，陶家很高興的恭請他住下，再晚一些，又有一年輕的苦行者也來要求借宿，陶家徵得老苦行者的同意，兩人共住一間房間，但是這位老苦行者卻對這位年輕苦行者有傲慢的心理，很自然地輕視這位年輕人，以為年紀輕輕，那有什麼修行﹖

夜裏睡覺時，老苦行者就睡在靠門的地方，年輕苦行者半夜醒來要出門小解，在黑暗中不小心踩到老苦行者的頭髮，老苦行者痛得醒過來，年輕苦行者很不好意思地連連道歉，老苦行者也無可奈何，為了避免年輕人再重蹈覆轍，這一次，老苦行者就掉轉方位，將頭部移到腳的位置，誰知年輕人回來時也走不同的方位，唯恐再踩到老苦行者的頭部，就這樣陰錯陽差地，又不幸踩到老苦行者，這一回更嚴重──踩到脖子，老苦行者痛得大叫，怒罵道：「你這個少年仔，是存心踩死老夫﹖」年輕苦行者心裡非常惶恐，一再道歉，說他不是故意的，老苦行者那裡肯相信，一口咬定年輕人存心歹毒要害死他，並且咀咒道：「要是誰錯了，在明天太陽出來時，誰的腦袋就爆開。」

年輕苦行者躺在床上仔細思惟方才所發生的經過，確定自己沒有錯，如果這樣，明天早晨太陽出來時，腦袋爆開死掉的就一定是老苦行者了，想到這裏，心下起了一念不忍──他不想讓老苦行者因為這事情而送命。 於是年輕行者也運用神通，在太陽出來之前，集中所有的烏雲將太陽緊緊密蓋住，因此，這一天太陽始終沒有露面，整個城國一片愁雲慘霧似的陰霾，不知情的老百姓以為是國王昏庸失德，才使得天候如此，一時民怨沸騰，國王卻瞭解這種情形可能是城裏住著修行者的關係，一聲令下，立刻查出陶家兩位修行者的事，年輕苦行者向國王稟明原諉，為了挽救老苦行 者的性命，害得全國百姓不見天日，也著實過意不去，因此就想了一個辦法：在陶家取了一團陶土罩在老苦行者的頭上，當太陽出來時，將老苦行者溺在水裏，只剩頭上那一撮陶土。

這事老苦行者那裏肯依，認為自己沒有錯，國王只好動員全國的衛兵將老苦行者抓住，強行在老苦行者「頭上鞍頭」，此時年輕苦行者才解開神通，一時撥雲見日，就在太陽要出來的那一剎那，衛兵們迅速將事先浸在水中的老苦行者的頭往水裏一按，只露出頭上那一團陶土，說時遲那時 快，那陶土作的頭果然爆開了，老苦行者因此逃過一劫，幸免於難。而那位老苦行者正是笛沙尊者。

笛沙尊者在聽了佛陀演說自己過去生中的故事後，豁然有悟，於是心平氣和的向年輕比丘道歉。

佛陀因此而說偈言：

「『彼罵我打我，敗我劫奪我』，若人懷此念，怨恨不能息。

『彼罵我打我，敗我劫奪我』，若人捨此念，怨恨自平息。」

佛說此偈己，會中大眾同霑法益。

備注：
1.依照南傳的戒律，兩位彼此不認識的比丘第一次見面都會互相請問出家多久，亦即戒臘，確定自己戒臘少於對方後，依律就該向對方頂禮。

2.意即踢除對方出家的根源，使他還俗，笛沙仗勢自己是佛陀的親戚，以為自己有這份能耐。

While residing at the Jētavana Monastery in Sàvatthi, the Buddha uttered these Verses, with reference to Monk Tissa. Tissa, son of the Buddha’s maternal aunt, was at one time staying with the Buddha. He had become a monk only in his old age, but he posed as a senior monk and was very pleased when visiting monks asked his permission to do some service for him. On the other hand, he failed to perform the duties expected of junior monks; besides, he often quarrelled with the younger monks. Should anyone rebuke him on account of his behaviour, he would go complaining to the Buddha, weeping, very much dissatisfied and very upset.

Once, the Teacher asked him, “Tissa, why have you come to me so sad and sorrowful with tears in your eyes, weeping?” The other monks had discussed among themselves, “If he goes alone, he may cause trouble.” So they too went along with him, paid obeisance to the Teacher, and sat down respectfully on one side. Tissa answered the Teacher’s question, “Venerable, these monks are abusing me.” The Teacher asked, “But where were you sitting?” “In the centre of the monastery in the Hall of State, Venerable.” “Did you see these monks when they came?” “Yes, Venerable I saw them.” “Did you rise and go to meet them?” “No, Venerable, I did not.” “Did you offer to take their monastic utensils?” “No, Venerable, I did not offer to take them.” “Tissa, do not act thus. You alone are to be blamed; ask their pardon.” “I will not ask their pardon, Venerable.” The monks said to the Teacher, “He is an obstinate monk, Venerable.” The Teacher replied, “Monks, this is not the first time he has proved obstinate; he was obstinate also in a previous state of existence.” “We know all about his present obstinacy, Venerable; but what did he do in a previous state of existence?” “Well then, monks, listen,” said the Teacher. So saying, he told the following story.

Once upon a time, when a certain king reigned at Benàres, an ascetic named Dēvala, who had resided for eight months in the Himàlaya country, desiring to reside near the city during the four months of the rains, for salt and vinegar returned from the Himàlayas. Seeing two boys at the gate of the city, he asked them, “Where do monks who come to this city spend the night?” “In the potter’s hall, Venerable.” So Dēvala went to the potter’s hall, stopped at the door, and said, “lf it is agreeable to you, Bhaggava, I would like to spend one night in your hall.” The potter turned over the hall to him, saying, “I have no work going on in the hall at night, and the hall is a large one; spend the night here as you please, Venerable.” No sooner had Dēvala entered the hall and sat down than another ascetic named Nàrada, returning from the Himàlayas, asked the potter for a night’s lodging. The potter thought to himself, “The ascetic who arrived first may or may not be willing to spend the night with him; I will therefore relieve myself of responsibility.” So he said to the ascetic who had just arrived, “Venerable, if the ascetic who arrived first approves of it, spend the night at your pleasure.” So Nàrada approached Dēvala and said, “Teacher, if it is agreeable to you, I would like to spend one night here.” Dēvala replied, “The hall is a large one; therefore come in and spend the night on one side.” So Nàrada went in and sat down beside the ascetic who had gone in before him. Both exchanged friendly greetings.

When it was bedtime, Nàrada noted carefully the place where Dēvala lay and the position of the door, and then lay down. But when Dēvala lay down, instead of lying down in his proper place, he lay down directly across the doorway. The result was that when Nàrada went out at night, he trod on Dēvala’s matted locks. Thereupon Dēvala cried out, “Who is treading on my locks?” Nàrada replied, “Teacher, it is I.” “False ascetic,” said Dēvala, “You come from the forest and tread on my locks.” “Teacher, I did not know that you were lying here; please pardon me.” Nàrada then went out, leaving Dēvala weeping as if his heart would break. Dēvala thought to himself, “I will not let him tread on me when he comes in also.” So he turned around and lay down, placing his head where his feet had been before. When Nàrada came in, he thought to himself, “The first time I injured the teacher; this time I will go in past his feet.” The result was that, when Nàrada entered, he trod on Dēvala’s neck. Thereupon Dēvala cried out, “Who is that?” Nàrada replied, “It is I, teacher.” “False ascetic,” said Dēvala, “The first time you trod on my locks. This time you tread on my neck. I will curse you.” “Teacher, I am not to blame. I did not know that you were lying in this position. When I came in I thought to myself, ‘The first time I injured the teacher; this time I will go in past his feet.’ Please pardon me.” “False ascetic, I will curse you.” “Do not do so, teacher.” But Dēvala, paying no attention to what Nàrada said, cursed him all the same, saying, “May your head split into seven pieces at sunrise.”

Now Nàrada, perceiving that the curse would fall back on his brother-ascetic, he felt compassion for him, and therefore put forth the power of his meditation and prevented the sunrise. When the sun did not rise, the king had to intervene and ask Dēvala to apologise. Dēvala refused. Then said Nàrada to Dēvala, “Teacher, I will put forth my power of meditation and make the sun to rise. At the moment of sunrise please keep a lump of clay on your head and submerge in water and rise in different places as you go your way.” As soon as the sun’s rays touched the lump of clay on his head, it divided into seven pieces. Thereupon Dēvala ducked in the water, and came up in a different place, and ran away. When the Buddha had given his instruction, he said, “Monks, at that time the king was Ânanda, Dēvala was Tissa, and Nàrada was myself, when at that time he was obstinate.”

The Buddha advised them not to keep thoughts of enmity, for this could be only appeased by thoughts of friendliness.

☆☆☆

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：《法句經的故事》 護法法師譯

Dhammapada verse # 1, 2

諸法意先導，意主意造作。若以染污意，或語或行業，是則苦隨彼，如輪隨獸足。

Mind precedes all knowables,
mind's their chief, mind-made are they.
If with a corrupted mind
one should either speak or act
dukkha follows caused by that,
as does the wheel the ox's hoof.


諸法意先導，意主意造作。若以清淨意，或語或行業，是則樂隨彼，如影不離形。

Mind precedes all knowables,
mind's their chief, mind-made are they.
If with a clear, and confident mind
one should speak and act
as one's shadow ne'er departing.

☆☆☆

【第1偈的故事】

這一句法句是佛陀住在祇樹給孤獨園的時候，對護眼尊者所說的。

舍衛國有一個富翁，非常有錢，但是他沒有兒子，有一天這位富翁到河邊洗澡，回來時在路邊看到一棵大樹，他心想：這棵樹一定有一位樹神，他便把樹週圍的環境打掃乾淨。他跟樹神祈求說：如果讓我有個孩子，我就來酬謝。之後，他便回家了。

後來，他的太太真的懷孕了，十個月之後生了一個兒子，取名字「護」 ，一年後，太太又生了一個兒子，取名「小護」，並將大兒子改名「大護」 。兒子長大各自結婚後，雙親也過世了。

有一天，大護看到了很多人拿了很多的香、花，到舍衛國的給孤獨園，他問那些人：「你們要去那裡﹖」「我們要去聽佛陀說法」，他就跟著大家 去聽佛陀說法，他坐在最後面。當時佛陀說了六種教法，分別是：一、布施－教人們不要貪；二、持戒－為了我們生命的安全；三、如何上天堂－就是要到好的地 方；四、要如何攝收六根－為了內心的平靜；五、在家的煩惱和障礙；六、出家修行的好處。大護聽了之後，內心非常的快樂，他想：如果我死後，我的兒子、財 產、太太，都不能跟我一起死去，甚至連我的身體也不能跟我一起去，那我在家有什麼好處呢﹖我決定要出家。所以，他走到 前面向佛陀頂禮，並請求跟隨佛陀出家修行。佛陀問他：「你需不需要徵詢家人的意見才出家﹖」「我有一個弟弟在家」「那你先去問你弟弟的意見」 佛陀說。大護回家後，告訴弟弟說：「家裡的一切財產都歸你，我要跟隨佛陀去出家」弟弟說：「你要開玩笑了，父母過世後，你就有如我的父母，你怎麼能出家呢﹖等到你老了再出家吧！」大護回答道：「你也不要開玩笑了，等我老了，我的手、腳、眼睛、頭、牙齒……身體的每一部份都不靈了，怎能行如此奧妙的法呢﹖」 由於大護決心要出家，便不顧弟弟的苦苦哀求，逕自到佛陀處出家了。

他跟隨他的師父一起住了五年。有一天，他到佛陀前問：「出家人的責任是什麼﹖」佛陀回答：「年輕時有兩條路可選：一是要讀書、學習，二是要修習禪定。」他說：「我已經老了，不能讀書了，我要修習禪定。」佛陀告訴他一些修習禪定的方法，他便跟著一群比丘到森林裡去修習禪定。他非常精進，甚至不倒單。因為他的不倒單，沒有睡覺，導致眼疾，兩隻眼睛都看不見了。三個月結夏完畢，護眼尊者回到佛陀住處，住在離佛陀不遠的另一寺院裡。

有一次，護眼尊者到祇樹給孤獨園的寺院去禮拜世尊。一天晚上，尊者在慢步經行中，無意間踩死了一群昆蟲，隔天早上，一群比丘去看護眼尊者時，發現了那一些 昆蟲的屍體，他們對護眼尊者很不諒解，就將這事件稟告佛陀。佛陀反問這些比丘，他們在什麼地方看護眼尊者殺了這些昆蟲了﹖比丘們一時啞口無言，世尊說道： 「你們沒有看見他殺生，正如他沒有看見活著的蟲身一樣，況且，尊者已經證得阿羅漢果，不可能故意殺害生靈，甚且是濫殺無辜」。會中有一比丘請問世尊，尊者既已證得阿羅漢果，為何還是瞎著雙眼﹖世尊因此說了以下的故事：

護眼尊者過去世有一世曾經是個醫生，靠醫術謀生，有一次，一個雙目失明的婦人，來請求醫生為她治療眼疾，這位婦人自允，如果尊者能夠為她治療雙眼，她將帶著她的孩子們，一起來尊者家為僕供他使喚，以報答他的恩情。但當她的雙眼漸漸復明之時，婦人唯恐復明後必需履踐諾言，當醫生的奴僕，因此她就向醫生撒謊說，情況變得更糟了，事實上，婦人的隻目已經完全復原，醫生自己心下明白，知道婦人說謊，意圖狡賴，頓時起了一念報復之心，他將計就計，不動聲色地為她換了另一種眼藥，從此，婦人的兩隻眼睛永不復明。由於這一惡行惡業，尊者在他往後的好幾世生命輪迴當中，都失去了眼根的作用，雙目失明。

接著，佛陀便說了一首偈：

「諸法意先導，意主意造作。
若以染污意，或語或行業，
是則苦隨彼，如輪隨獸足。」

佛說此偈已，會中有三千比丘證得阿羅漢道。

While residing at the Jētavana Monastery in Sàvatthi, the Buddha spoke this verse, with reference to Cakkhupàla, a blind monk.

On one occasion, Monk Cakkhupàla came to pay homage to the Buddha at the Jētavana Monastery. One night, while pacing up and down in meditation, the monk accidentally stepped on some insects. In the morning, some monks visiting the monk found the dead insects. They thought ill of the monk and reported the matter to the Buddha. The Buddha asked them whether they had seen the monk killing the insects. When they answered in the negative, the Buddha said, “Just as you had not seen him killing, so also he had not seen those living insects. Besides, as the monk had already attained arahatship he could have no intention of killing, so he was innocent.” On being asked why Cakkhupàla was blind although he was an arahat, the Buddha told the following story:

Cakkhupàla was a physician in one of his past existences. Once, he had deliberately made a woman patient blind. That woman had promised to become his slave, together with her children, if her eyes were completely cured. Fearing that she and her children would have to become slaves, she lied to the physician. She told him that her eyes were getting worse when, in fact, they were perfectly cured. The physician knew she was deceiving him, so in revenge, he gave her another ointment, which made her totally blind. As a result of this evil deed the physician lost his eyesight many times in his later existences.

☆☆☆

【第2偈的故事】

從前佛陀住在舍衛國給孤獨園時，有一個年輕的婆羅門名叫摩特昆得利 ，他是一個非常可愛的少年。他的爸爸名叫俄丁納布柏各，是一個非常吝嗇的人，雖然十分富有，財產超過十億，卻從來不肯佈施。由於吝嗇小器，這個爸爸在為兒子打造金耳環時，還親自動手以節省工錢。

摩特昆得利十六歲時，得了疾病。俄丁納布柏各捨不得花錢請醫生來診治。等到兒子的病況日趨嚴重，快要死了，爸爸才去問醫生。醫生知道他很吝嗇，就告訴他，用樹葉、樹皮熬汁當藥給兒子吃。於是兒子的病情就更加惡化了。鄰居的人知道少年病重，都來探望。吝嗇的父親怕鄰居看見他的財富，就把兒子搬移到走廊上。

那一天早上，佛陀在定中以慈悲觀，觀照到摩特昆得利病危躺在走廊，想要度他，就帶領比丘們往摩特昆得利他們家的方向去托缽。

這年輕的病人看見佛陀來，雖然不能起身向佛陀禮拜，但是他的內心清淨，非常快樂。佛陀看看少年的臉色，知道他很快樂，對他來說，這樣就夠了。等到佛陀離開他的視線，他就死了。死了以後往生忉利天。

摩特昆得利從忉利天望見他的爸爸每天為了兒子的死亡傷心痛哭，便化身為一個小孩，每逢婆羅門哭，他也在後面大聲哭。

婆羅門俄丁納布柏各聽到有小孩哭，就停下來問他說：「為什麼哭﹖」

小孩子也反問他說：「你為什麼哭﹖」

婆羅門回答說：「我失去了一個像你這麼可愛的孩子，所以我傷心地哭 。」

小孩說：「你這樣哭沒有什麼意思。我也缺少了東西，所以才要哭。」

婆羅門關切地問：「你缺少什麼東西﹖我願意給你，不要哭，快告訴我 ！」

小孩子說：「我做了一輛車子，但是缺少兩個輪子，我想要月亮和太陽 當做輪子，不要別的。我沒有得到的話。我就要每天來跟著你一起哭。」

婆羅門罵他：「你真愚痴！這麼遠的東西怎麼可能拿得到？」

小孩子說：「誰是愚痴﹖看得到的東西都有可能拿不到，更何況看不到的東西又怎麼能得到呢﹖我為了看得到的東西哭，你為了看不到的東西哭，是誰愚痴﹖請告訴我 ！」

婆羅門聽了以後，覺得自己很愚笨，便問道：「你說的這些話是從那裡學的﹖」

小孩子說：「我原是你的兒子，死了以後昇到忉利天，不相信的話，你可以去問佛陀。」

於是婆羅門跑去問佛陀：「摩特昆得利沒有什麼功德，為什麼可以去到忉利天﹖」

佛陀回答說：「最重要的是必須心意清淨無污染，內心有喜悅就可以到忉利天。因為一切法都是以心為主導啊！」

接著，佛陀便說了一首偈：

「諸法意先導，意主意造作。若以清淨意，
或語或行業，是則樂隨波，如影不離形。」

佛陀告訴婆羅門說：「你的兒子死之前，我去探望他，看到我去，他非常高興，心中有喜悅，所以他可以去到忉利天。」

聽了佛陀這一番話，婆羅門非常感動，以前吝嗇的習氣全都改了，變成歡喜、肯佈施的人，並盡力護持佛法。從此以後，他的日子過得非常快樂。」

While residing at the Jētavana Monastery in Sàvatthi, the Buddha spoke this verse, with reference to Maññakuõdali, a young Bràhmin.

Maññakuõdali was a young Bràhmin, whose father, Adinnapubbaka, was very miserly and never gave anything in charity. Even the gold ornaments for his only son were made by himself to save payment for workmanship. When his son fell ill, no physician was consulted, until it was too late. When he realized that his son was dying, he had the youth carried outside on to the verandah, so that people coming to see his son would not see his possessions in his house.

On that morning, the Buddha arising early from his deep meditation of compassion saw, in his Net of Knowledge, Maññakuõdali lying on the verandah. So when entering Sàvatthi for almsfood with his disciples, the Buddha stood near the door of the Bràhmin Adinnapubbaka. The Buddha sent forth a ray of light to attract the attention of the youth, who was facing the interior of the house. The youth saw the Buddha; and as he was very weak he could only profess his faith mentally. But that was enough. When he passed away with his heart in devotion to the Buddha he was reborn in the Tàvatiüsa celestial world.

From his celestial abode the young Maññakuõdali, seeing his father mourning over him at the cemetery, appeared to the old man in the likeness of his old self. He told his father about his rebirth in the Tàvatiüsa world and also urged him to approach and invite the Buddha to a meal. At the house of Adinnapubbaka the question of whether one could or could not be reborn in a celestial world simply by mentally professing profound faith in the Buddha, without giving in charity or observing the moral precepts, was brought up. So the Buddha invited Maññakuõdali to appear in person; Maññakuõdali then appeared in his celestial ornaments and told them about his rebirth in the Tàvatiüsa realm. Only then, the listeners became convinced that the son of the Bràhmin Adinnapubbaka, by simply devoting his mind to the Buddha, had attained much glory.

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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：《法句經的故事》 護法法師譯