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.

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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
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.

☆☆☆

【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.”

☆☆☆

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.

☆☆☆

【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

Dhammapada verse #71

猶如搆牛乳，醍醐非速成。愚人造惡業，不即感惡果，業力隨其後，如死灰覆火。

As milk, is evil kamma done,
so slowly does it sour.
Smouldering does it follow the fool
like fire with ashes covered.

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【第71偈的故事】

大目犍連尊者有一次與勒叉那尊者一起到舍衛城化緣。途中他看見一件奇怪的東西，他只是笑笑而不語 (註) 。回到精舍後，他向勒叉那解釋他之所以笑，是因為看見一隻人面蛇身的餓鬼。佛陀也說，在他究竟證悟，成為佛陀當天，也親眼目睹這隻人面蛇身鬼。佛陀說，很久以前，有位辟支佛，人們若要到他的精舍，必須先通過一處田疇。這田疇的主人卻害怕人們來來往往精舍會破壞田疇，就放火燒燬精舍。辟支佛只好搬到別的地方去。辟支佛的信徒知道這件事情後，非常憤怒，就毆打田疇主人致死。也由於惡業的關係，他往生成了人面蛇身的餓鬼。

佛陀總結的說：「惡業雖然不立刻報應，但作惡的人終將自食惡果，沒有人能逃避惡業的報應！」

（註）諸佛和阿羅漢微笑時，不表示幽默，而是為了啟發與他們同行的人發問。

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

One day, in the midst of a thousand ascetics wearing matted hair, the Venerable Lakkhana and the Venerable Moggallàna the great descended from Vulture Peak with the intention of making an alms-pilgrimage in Ràjagaha. The Venerable Moggallàna, seeing a snake-ghost, smiled. Thereupon Venerable Lakkhana asked him the reason for his smile, saying, “Brother, it is not the proper time for you to ask that question. Wait until we are in the presence of the Buddha and then ask me.” When they had completed their rounds for alms in Ràjagaha and had come into the presence of the Buddha and had sat down, Venerable Lakkhana asked Venerable Moggallàna, “Brother Moggallàna, as you were descending from Vulture Peak, you smiled; and when I asked you the reason for your smile, you said, ‘Wait until we are in the presence of the Buddha and then ask me.’ Now tell me the reason.”

Said the monk, “Brother, I smiled because I saw a snake-ghost. This is what he looked like: his head was like the head of a man, and the rest of his body was like that of a snake. He was what is called a snake-ghost. He was twenty-five leagues in length. Flames started from his head and went as far as his tail; flames started from his tail and went as far as his head. Flames of fire starting from his head played on both sides of his body; flames of fire starting from his sides descended on his body. There are two ghosts, they say, whose length is twenty-five leagues, the length of the rest being three-quarters of a league. But the length of this snake-ghost and of this crow-ghost was twenty-five leagues.”

Moggallàna saw a crow-ghost and he asked the ghost about his former deed. The ghost said, “In a former state of existence I took three mouthfuls of food meant for venerables. As a result of that misdeed, when I died, I suffered torment in the Avãci Hell and thereafter, because the result of my evil deed was not yet exhausted, I was reborn on Vulture Peak as a crow-ghost. Now, because of my deed, I endure this suffering.”

The story of the snake-ghost also was related. Now a certain resident of Benares was plowing a field near the wayside, and the people who passed through his field to see the solitary Buddha, trampled his field. The farmer tried to prevent them from doing this. But he was unable to prevent them. Finally, after the solitary Buddha had entered the city for alms, the farmer broke all his vessels for eating and drinking and set fire to his grass and leaf shelter. Then the people cried out, “Seize him!” They killed him. He was born in the Avãci Hell and later, he was reborn on Vulture Peak as a snake-ghost.

At this point, then, the monk said, “I smiled because I saw a snake-ghost.” Straightaway the Buddha arose and witnessed to the truth of Moggallàna’s statement, saying, “Monks, what Moggallàna says is the truth. I myself saw this very ghost on the day I attained enlightenment. But out of compassion for others, I did not say, ‘As for those who will not believe my words, may it be to their disadvantage.’”

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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 #70

愚者月復月，雖僅取（少）食──以孤沙草端；（彼所得功德），不及思法者，十六分之一。

Month after month with blady-grass tip
the fool may take his food;
he’s not worth the slightest bit
of one who Dhamma knows.

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【第70偈的故事】

爾時，佛在舍衛國祇樹給孤獨園，為眾弟子演說此偈，及有關氈布迦尊者的故事：

氈布迦是舍衛城一個富翁的兒子，由於過去所造的惡業，今生俱有獨特的怪癖；當他還是個孩子的時候，他就不睡床上，而必需躺在地上才能安睡，還有，他吃自己的排泄物─糞便。年歲漸長，他的雙親將他送到吉呢─一群赤身裸體的外道苦行者處學道，不久，這些苦行者發現他吃糞的劣癖，立 刻將他逐出。夜裡，氈布迦跑到糞坑去吃人們拉下的糞屎，白天，他只能「金雞獨立」的用一隻腳站著，他說因為雙腳站立會使地面不勝負荷而令地上無法支撐，他還必須隨時張著嘴巴呼吸空氣，以求自活，他說他不需要食物，只要空氣就夠了，事實上他吃不下任何東西─除了糞便。「我從未坐著，也不曾到 床上睡過覺」，他還為此向人自誇自耀，人們以為他修行高超，因此氈布迦 在舍衛城漸漸出了名。很多不知情的人們，都相信他很有道行，常常會有人拿一些珍貴的食物去供養他，氈布迦都拒絕了，他說：「我不吃任何食物，只吸空氣就夠了」 ，人們更感動了，極力勸請他多少吃一些，以免餓壞了身體，氈布迦才故作 姿態地勉強留下一些草葉食物，說道：「現在你們可以走了，你們供養這一 點點就功德無量了」，如此，氈布迦不吃（除了糞屎）、不穿、不睡床舖地 過了五十五年。

有一天，世尊以天眼觀知氈布迦不久應當得度證得阿羅漢果，這一天傍晚，世尊來到氈布迦修行處所，要求借宿一宿，氈布迦指著不遠處山洞內的石塊上，那是他自己修行打坐的地點。佛陀就到石塊上打坐休息。那一天夜裡─初夜、中 夜、後夜，分別都有四大天王、帝釋天王、大梵天王，輪流來向佛陀頂禮膜拜，在這三次禮拜中，森林裡發出無量無邊的光芒，氈布迦一一看得仔細， 隔天清晨，氈布迦走向佛陀詢問夜裏森林發光的事，佛陀告訴他，那是四大 天王、帝釋天王、大梵天王分別來禮拜，氈布迦深受感動，他向佛陀說道： 「您一定是一位至高無上的聖者，所以天界諸神都來向您膜拜，像我，既使嚴謹質樸地苦修了五十五年，除了吸食空氣，不吃不穿任何世上之物，而且僅憑單腳立地，唯恐帶給地面太大的負擔，至今卻從來沒有一位天神來向我禮拜」。

「喔！氈布迦，你欺騙了很多人，卻瞞不過我，我知道這五十五年來，你一直是吃糞自活，而且一直是睡在地上的」。

然後，佛陀告訴氈布迦，在迦葉佛的時候，有一位虔誠的在家居士蓋了一間寺廟供養一位比丘，並供養他的一切吃穿，有一天一位已證阿羅漢果的比丘來到寺院門前，居士看了這位阿羅漢比丘威儀堂堂，恭敬之心油然而生，將這位阿羅漢比丘請入供養，最後又供養一塊布給阿羅漢比丘染做袈裟，原先的這位比丘一看居士對後來的比丘恭敬有加，心中非常嫉妒，後來居士 邀請兩比丘隔天一起到家供養，原先這位比丘心中更加嫉妒了，等居士離去後，先到的比丘就對這位阿羅漢比丘破口大罵：「你何德何行堪受居士供養 的食物，吃糞就夠了，你何德何行堪受供養的袈裟，最好是脫光衣服，你何德何行睡人家供養的床被，睡地皮就夠了……」阿羅漢比丘心下了然，隔天 一大早就不告而別了，原先的比丘一覺醒來，不知阿羅漢比丘已經離去，假意去敲他的房門，聲音卻微弱的唯恐他聽見了醒過來，許久不見阿羅漢比丘 出來，原先的比丘就竊竊私喜的到居士家裡，告訴居士說另一位比丘貪睡未 起，居士心知阿羅漢比丘是位有修持的人，依然為他準備了一份供養的禮物 ，請原先這位比丘帶回轉給阿羅漢比丘，原先這位比丘心中燃燒的妒火更加 猛烈了，就在回家的路上，將居士供養阿羅漢比丘的所有禮物一一丟棄，這位比丘就是氈布迦。

由於過去生中的惡業，所以氈布迦今生遭受吃糞、睡地上以及不穿衣服的因緣果報。氈布迦聽了世尊開示自己過去世的本末因緣之後，內心非常恐懼，並深自懺悔自己過去所造的惡業，也懺悔過去五十五年來欺騙了很多人 ，他雙膝跪在佛陀足下，悔愧交加，佛陀慈祥的摸摸他的頭頂，取了一件衣服為他披上，繼續為他開示法要，最後，氈布迦即於佛前證得阿羅漢道，從此跟隨佛陀的教團，繼續精進。

很快的，氈布迦的徒弟們得知了這個消息，很多人都感到非常驚訝，紛紛趕來佛陀住處拜會佛陀和他們的老師，氈布迦尊者向他的弟子們解釋，他 現在僅僅是佛陀座下的一名弟子，在佛陀的教團裡跟隨佛陀修行，沒有資格 再當他們的老師了。

世尊對前來的氈布迦弟子們說，雖然他們的老師氈布迦，從前過著嚴肅不苟、不吃、不穿的苦修生活，但那些功德不及他現在已經證果的功 德的十六分之一。於是世尊即說偈言：
「愚者月復月，雖僅取少食─以孤沙草端，
彼所得功德，不及思法者，十六分之一」。

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

Jambuka was the son of a rich man in Sàvatthi. Due to his past evil deeds he was born with very peculiar habits. As a child, he wanted to sleep on the floor with no proper bed, and take his own excrement for food instead of rice. When he grew older, his parents sent him to the àjivakas, the naked ascetics. When those ascetics found out about his peculiar food habits they drove him away. In the nights he ate human excrement and in the day time stood still on one leg and kept his mouth open. He used to say that he kept his mouth open because he only lived on air and that he stood on one leg because it would otherwise be too heavy for the earth to bear him. “I never sit down, I never go to sleep,” he boasted and on account of this, he was known as Jambuka, a jackal.

Many people believed him and some would come to him with offerings of choice food. Then Jambuka would refuse and say, “I do not take any food except air.” When pressed, he would take just a little of the food with the tip of a blade of grass and say, “Now go, this little food will give you enough merit.” In this way, Jambuka lived for fifty-five years, naked and taking only excreta.

One day, the Buddha saw in his vision that Jambuka was due to attain arahatship within a short time. So, in the evening, the Buddha went to where Jambuka was staying and asked for some place to spend the night. Jambuka pointed out to him a mountain-cave not far from the stone slab on which he himself was staying. During the first, second and third watches of the night, the Càtummahàràjikà dēvàs, Sakka and Mahàbrahma came to pay homage to the Buddha in turn. On all the three occasions, the forest was lit up and Jambuka saw the light three times. In the morning, he walked over to the Buddha and enquired about the lights.

When told about the dēvàs, Sakka and Mahàbrahma coming to pay homage to the Buddha, Jambuka was very much impressed, and said to the Buddha, “You must, indeed, be a wonderful person for the dēvàs, Sakka and Mahàbrahma to come and pay homage to you. As for me, even though I have practiced austerely for fifty-five years, living only on air and standing only on one leg, none of the dēvàs, nor Sakka, nor Mahàbrahma has ever came to me.” To him, the Buddha replied “O Jambuka! You have been deceiving other people, but you cannot deceive me. I know that for fifty-five years you have been eating excrement and sleeping on the ground.”

Hearing that, Jambuka was horrified and terror-stricken, and repented for having done evil and for having deceived other people. He went down on his knees and the Buddha gave him a piece of cloth to put on. The Buddha then proceeded to deliver a discourse; at the end of which Jambuka attained arahatship and joined the Buddhist Sangha.

Soon after this, Jambuka’s pupils from Anga and Magadha arrived and they were surprised to see their teacher with the Buddha. Venerable Jambuka then explained to his pupils that he had joined the Buddhist Order and that he was now only a disciple of the Buddha. To them, the Buddha said that although their teacher had lived austerely by taking food very sparingly, it was not worth even one-sixteenth part of his present practice and achievement.

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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 #69

惡業未成熟，愚人思如蜜；惡業成熟時，愚人必受苦。

When evil kamma’s immature
the fool thinks it is honeyed,
but when the evil has matured
then to the fool comes dukkha.

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【第69偈的故事】

舍衛城裡有位大戶人家的女兒，長得非常漂亮，又溫柔，像朵蓮花，人們因此稱呼她蓮華色。她的美名遠播，很多人向她求婚，其中還包括王子與富翁等，但她卻寧可出家為比丘尼。有一天，她點燃燈火，然後觀火遍（註）就證得阿羅漢果。

後來，她一個人到森林裡去獨居。有一次她外出化緣時，她的表兄難它跑進她的屋舍並躲在床舖下。他一直暗戀她，所以企圖以武力強暴她，等她回來發現難它時，她說：「不要作傻事，不要傷害，不要強暴我。」但他還是強行玷污她，而後揚長而去。由於強暴聖者的嚴重惡行，他必然得長期承受惡報的懲罰。

佛陀知道這件不幸的事後，就請波斯匿王來，向他說明比丘尼住在森林裡修行時會面臨的困難和危險。國王便在城裡為比丘尼興建精舍，此後，比丘尼只住在城市裡。

（註）請參考《清淨道論》上冊 268 頁。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Nun Uppalavaõõà.

Once there was a young daughter of a rich man in Sàvatthi. Because she was so beautiful, with looks so tender and sweet, like a blue lotus flower, she was called “Uppalavaõõà”, the blue lotus. The fame of her beauty spread far and wide and there were many suitors: princes, rich men and many others. Thereupon, the merchant, her father, thought to himself, I shall not be able to satisfy the wishes of all, but I must find some way out of the difficulty.” Now she was in her last existence before attaining Nibbàna and therefore her father’s words were, to her, like oil a hundred times refined sprinkled on her head. Therefore she replied, “Dear father, I’ll become a nun.” So he prepared rich gifts in her honour, and conducted her to the community of nuns where she was admitted.

One day, her turn came to unlock and lock the hall of compassion. After she had lighted the lamp and swept the hall, her attention was attracted to the flame of the lamp. She concentrated on the flame. Her attention on the element of fire, she entered into a state of trance. She attained arahatship.

Some time later, she moved to the Dark Forest (Andhavana) and lived in solitude. While Nun Uppalavaõõà was out on her alms-round, Nanda, the son of her uncle, came to her monastery and hid himself underneath her sofa. Nanda had fallen in love with Uppalavaõõà before she became a nun; his intention obviously was to take her by force.

On her return Nun Uppalavaõõà entered the hut, closed the door, and sat down on the bed, unable to see in the dark because she had just come in out of the sunlight. Hardly had she seated herself on the bed when the youth crawled out from under the sofa and climbed on top. The nun cried out, “Fool, do not ruin me!” But the youth overcame her resistance, worked out his will over her, and went his way. As if unable to endure his wickedness, the great earth burst asunder, and he was swallowed up and reborn in the great Hell of Avãci.

The nun told the other nuns what had happened, and the nuns told the monks, and the monks told the Buddha. Having heard this, the Buddha addressed the monks as follows, “Monks, the simpleton, whoever he may be, whether monk or nun, or lay disciple male or female, who commits an act of sin, acts with as much joy and happiness, with as much pleasure and delight, as though he were eating honey or sugar or some other sweet-tasting substance.” Then he said, “Monks, they that have rid themselves of the corruptions, neither like the pleasures of love nor gratify their passions. For, even as a drop of water which has fallen upon a lotus-leaf does not cling thereto or remain thereon, but crawls over and falls off, precisely so love does not cling to the heart of one who has rid himself of the corruptions.

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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 #68

若彼作善業，作已不追悔，歡喜而愉悅，應得受異熟。

But well-made is that kamma
which done brings no remorse,
of which one senses the result
with glad mind and with joy.

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【第68偈的故事】

須瑪那花匠每天早上都要供應頻婆裟羅王茉莉花。

一天早上，在前往王宮的路上，他遇見佛陀與比丘們入城化緣。剎那間，他內心產生強烈的意念，想要用花供養佛陀。他立刻下定決心，不管國王是否因此驅逐他離開國土或是殺害他，他都要獻花供佛。他果真用最虔誠的心供養這些茉莉花。佛陀與比丘們於是在花團錦簇下進城，成千上百的人都出來頂禮問訊。這種場景讓須瑪那整個身心充滿法喜。

須瑪那的妻子向國王說，她丈夫未能將花送至王宮這件事與她無關。然而，事實上，國王很高興須瑪那能用鮮花供養佛陀，國王也利用這次機會供養佛陀和眾多比丘。

供養之後，佛陀一行人回去給孤獨園。國王就召喚須瑪那到王宮來，稱讚他對佛陀的虔誠信念及供養鮮花的勇氣，並大大獎賞他一番。

而在給孤獨園的阿難尊者則問佛陀，須瑪那能從他的供養得到什麼法益？佛陀解釋說，須瑪那不顧身家安危，而用鮮花供養，因此不會墮落四種惡趣。最後，他也一定會止息生命中所有的苦痛。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Sumana the florist.

A florist, named Sumana, had to supply King Bimbisàra of Ràjagaha with jasmine flowers every morning. One day, as he was going to the king’s palace he saw the Buddha, with a radiating halo of light-rays, coming into town for alms-food accompanied by many monks. Seeing the Buddha in his resplendent glory, the florist Sumana felt a strong desire to offer his flowers to the Buddha. Then and there, he decided that even if the king were to drive him out of the country or to kill him, he would not offer the flowers to the king for that day. Thus, he threw up the flowers to the sides, to the back and over and above the head of the Buddha. The flowers remained hanging in the air; those over the head formed a canopy of flowers and those at the back and the sides formed walls of flowers. These flowers followed the Buddha in this position as he moved on, and stopped when the Buddha stopped. As the Buddha proceeded, surrounded by walls of flowers, and a canopy of flowers, with the six-coloured rays radiating from his body, followed by a large entourage, thousands of people inside and outside of Ràjagaha came out of their houses to pay obeisance to the Buddha. As for Sumana, his entire body was suffused with delightful satisfaction (patti).

The wife of the florist Sumana then went to the king and said that she had nothing to do with her husband failing to supply the king with flowers for that day The king, being a sōtàpanna himself, felt quite happy about the flowers. He came out to see the wonderful sight and paid obeisance to the Buddha. The king also took the opportunity to offer alms-food to the Buddha and his disciples. The king served the congregation of monks with choice food. At the conclusion of the meal the Buddha returned thanks, and surrounded as before by four sides of flowers and accompanied by a great multitude of people shouting in exultation, proceeded to the Monastery.

The king accompanied the Buddha a little way and turned back. Then he sent for the florist and asked him, “What did you say when you honoured the Buddha?” The florist replied, “Your majesty, I surrendered my life to him and honoured him, saying, ‘The king may kill me or banish me from his kingdom.’” The king said, “You are a great man.” So saying, he presented him with eight elephants, eight horses, eight male slaves, eight female slaves, eight magnificent sets of jewels, eight thousand pieces of money, eight women taken from the royal harem, adorned with all the adornments, and eight choice villages. These eight-fold gifts did the king give him.

Venerable ânanda thought to himself, “Shouts of exultation and acclamation have continued all during the day since early morning. What will be the reward of the florist?” The Buddha replied “ânanda, he surrendered his life to me and rendered honour to me. Therefore, because he has immense faith in me, he will not enter a state of suffering but will receive the fruits of his good deed in the world of the gods and in the world of men. One day he will become the solitary Buddha Sumana.”

☆☆☆

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 #67

彼作不善業，作已生後悔，哭泣淚滿面，應得受異熟。

That kamma’s not well-made
from which there is remorse,
of which one senses the result
with weeping and a tear-stained face.

☆☆☆

【第67偈的故事】

有一天，幾個小偷在空曠野地分贓。分贓之後，他們就離開了，但卻疏忽地留下一袋子的錢。

當天早上，佛陀用神通觀察世間時，發現在那空曠地附近耕作的一位農夫會在當天領悟佛法，因此在阿難的陪同下前往該地。農夫看見佛陀時，向佛陀問訊，然後繼續耕作。這時候，佛陀看著裝滿錢的袋子向阿難說：

「阿難！看啊！那隻奇毒的蛇。」

阿難也回答：「世尊！是啊！真是隻劇毒的蛇。」

說完後，佛陀與阿難就繼續上路。

農夫聽完佛陀與阿難的對話後，就去檢查是否真有毒蛇，結果發現是一袋子的錢。他拿起袋子，並把它藏起來。這時候，被搶的人也追捕小偷到空地來，他們順著農夫的腳跡找到農夫和錢，就將農夫痛打一頓，並把他抓到國王那裡去，國王也判他死刑。

農夫因此被解送到墳場去，準備受刑，但農夫一直呢喃著：

「『阿難啊！看那毒蛇。』『世尊！是啊！真是隻劇毒的蛇。』」

行刑的人聽見農人一路上都重複這些話，十分困惑，就把農夫解回，交給國王，並報告這件事，國王猜想農夫可能想請佛陀作證。就帶著農夫去找佛陀，佛陀因此向國王說明整件事情的經過，國王聽完後，說：

「這農夫若不祈求佛陀證明他的清白，早就被殺了。」

佛陀如此回答國王的話：「智者不做會令人後悔的事 ！」

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to a farmer who handled poison.

A farmer tilled a field not far from Sàvatthi. One day some thieves robbed the house of a rich man. One of the thieves outwitted his companions and secretly put away a purse containing a thousand pieces of money in a fold of his garment. As the thief departed with his share, the purse dropped out of the fold of his garment, but he did not notice his loss.

That day, early in the morning, the Buddha surveyed the world, and seeing that a certain farmer had entered his net of vision, he considered within himself what would happen.

Early in the morning the farmer went to till his field. The Buddha was also there with the Venerable ânanda. Seeing the Buddha, the farmer went and paid obeisance to the Buddha, and then resumed tilling his field. The Buddha said nothing to him. Going to the place where the purse had fallen and seeing it, he said to the Venerable ânanda, “See, ânanda, a poisonous snake!” “I see, Venerable, a deadly, poisonous snake!” The farmer heard their conversation and said to himself, “I will kill the snake.” So saying, he took a goad-stick, went to the spot, and discovered the purse. “The Buddha must have referred to this purse,” thought he. Not knowing exactly what to do about it, he laid the purse aside, covered it with dust, and resumed his plowing. Later men discovered the theft, and trailed the thieves to the field, and coming to the spot where they had divided their spoils, saw the foot-prints of the farmer. Following his foot steps to the spot where the purse was buried, they removed the earth and picked up the purse. Thereupon they reviled him, saying, “So you robbed the house, and here you are plowing the field!” And having given him a good beating, they took him and censured him before the king.

When the king heard what had happened, he ordered the farmer to be put to death. As the farmer walked along and the king’s men lashed him with whips, he kept repeating the words, “See, ânanda, a poisonous snake!” “I see, Venerable, a deadly, poisonous snake!” Not another word did he utter. The king’s men asked him, “You are repeating words of the Buddha and of the Venerable ânanda. What does this mean?” The farmer replied, “I will say, if I am permitted to see the king.” He told the king, “I am not a thief, your majesty.” The farmer told him the whole story. The king took the farmer to the Buddha, and asked him about this. The Buddha said, “Yes, your majesty, I said just that when I went there. A wise man should not do a deed of which he must afterwards repent.”

☆☆☆

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 #66

愚人不覺知，與自仇敵行，造作諸惡業，受定眾苦果。

Fools of feeble wisdom fare
enemies to themselves,
making evil kamma
which is of bitter fruit.

☆☆☆

【第66偈的故事】

痲瘋患者殊帕普達專心聽聞佛陀說法後，很快就領悟佛法，證得入流聖果。當聽法的人群散去時，他追隨佛陀回精舍，這時候，帝釋想測試他對三寶的信心，就出現在他面前，告訴他說：「你不過是個可憐人，人家給你什麼，你就吃什麼，沒有人可依靠。只要你否定三寶，並且說三寶對你沒有任何用處，我馬上就給你巨大的財富。」

殊帕普達回答道：「我決對不是個沒人可依靠的可憐蟲，我具有聖人所有的七聖財：信、戒、慚、愧、聽聞、施和慧。」

兩人對話後，帝釋就到精舍，把他與殊帕普達之間的對話告訴佛陀。佛陀向他解釋說，即使千百個帝釋也很難左右殊帕普達對三寶的信心，使他遠離三寶。一會兒，殊帕普達也來了，他也向佛陀敘說相同的事。但他卻在從祇樹給孤獨園回家的路上，意外死亡。這一意外是一惡靈主導的，該惡靈的某一前世是一位妓女，但被殊帕普達所殺，妓女因此發誓報復。殊帕普達的死訊傳到給孤獨園。比丘問佛陀，殊帕普達往生何處？佛陀說，他已經往生忉利天了，並且說殊帕普達的某一前世曾經毆打一位聖者，所以今生是痲瘋患者，但今生因為已經領悟佛法，於是滌清一切煩惱。

While residing at the Jētavana Monastery, the Buddha spoke this Verse, with reference to Suppabuddha, a leper.

This religious instruction was given by the Buddha while He was in residence at Vēluvana with reference to the leper Suppabuddha. The story of the leper Suppabuddha is found in the Udàna.

For at that time the leper Suppabuddha, seated in the outer circle of the congregation, heard the Buddha preach the Dhamma and attained the fruit of conversion (Sotapatti Fruition). Desiring to inform the Buddha of the blessing he had received, but not daring to force his way into the midst of the congregation, he waited until the populace had paid obeisance to the Buddha, had accompanied him a little way, and had turned back. Then he went to the Monastery.

At that moment the Sakka king of gods thought to himself, “Yonder leper Suppabuddha desires to make known the blessing he has received in the Religion of the Buddha. I will test him.” So he went to him, poised in the air, and spoke thus to him, “Suppabuddha, you are a poor man, a man afflicted with misery. I will give you limitless wealth if you will say, ‘The Buddha is not the Buddha, the Teaching is not the Dhamma, the Sangha is not the Sangha. I have had enough of the Buddha, I have had enough of the Law, I have had enough of the Order.’” The leper said to him, “Who are you?” “I am Sakka.” “Fool, shameless one, you are not fit to talk to me. You say that I am poor and afflicted. On the contrary, I have attained happiness and great wealth: the seven stores of honourable wealth. They that possess these stores of wealth are not called poor by Buddhas or solitary mendicants. When Sakka heard him speak thus, he left him by the way, went to the Buddha, and told him all the questions and answers. The Buddha said to him, “Sakka, it is not possible, even with a hundred pieces of gold, even with a thousand, to prevail upon the leper Suppabuddha to say, ‘The Buddha is not the Buddha, the Dhamma is not the Dhamma, the Sangha is not the Sangha.’” So Suppabuddha the leper went to the Buddha, and the Buddha received him. And having informed the Buddha of the blessing he had received, he arose from his seat and went his way. Before he had gone very far, he was killed by a young heifer. We are told that this heifer was a female evil spirit who had been a cow in each of a hundred existences, and that as a cow she had killed four youths: Pukkåsàti, a young man of high station; Bàhiya Dàrucãriya; Tambadàñhika, the robber outlaw; and Suppabuddha the leper.

When the news of Suppabuddha's death reached the Jetavana monastery, the bhikkhus asked the Buddha where Suppabuddha was reborn and the Buddha replied to them that Suppabuddha was reborn in Tavatimsa deva realm. The Buddha also explained to them that Suppabuddha was born a leper because, in one of his previous existences, he had spat upon a paccekabuddha.

☆☆☆

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 #65

慧者須臾頃，親近於智人，能速解達摩，如舌嘗湯味。

Though briefly one intelligent
might wait upon the wise,
quickly Dhamma he can sense
as tongue the taste of soup.

☆☆☆

【第65偈的故事】

有一天，波婆城的一夥年輕人與一位妓女在林子裡嬉戲，後來在稍事休息的時候，妓女偷拿他們的首飾而逃走了。他們就在林子裡到處找她，卻遇見佛陀，他們於是停止尋找，留下來專心聽佛陀說法。聽完後，他們就出家，加入僧伽並追隨佛陀回祇樹給孤獨園。在精舍裡，他們持律嚴謹，後來當他們聽聞佛陀講解《無始相應經》時，全都證得阿羅漢果。

當其他的比丘談到這些年輕比丘這麼快就證得阿羅漢果時，佛陀解釋說，聰慧的人，雖然只與智者短暫相處，也可以很輕易領悟佛法，就像舌頭明辨湯的味道一樣。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to thirty monks from Pàñheyyaka.

Thirty monks were taught the Dhamma by the Buddha in the Kappàsika Grove. Thirty youths from Pàñheyyaka were, on one occasion, enjoying themselves with a prostitute in a forest. Then the prostitute stole some of their valuable ornaments and ran away. While searching for her in the forest, they met the Buddha. At that time all of them obeyed the command of the Buddha, “Come, monks!” and they received bowls and robes created by supernatural power. Taking upon themselves the thirteen pure practices, they returned after a long time to the Buddha, hearkened to his discourse on the beginningless, and before leaving their seats, attained arahatship.

The monks began a discussion in the Hall of Truth: “On how short a time did these monks perceive the Dhamma!” The Buddha, hearing this, said to them, “Monks, this is not the first time these thirty companions committed sin. They did the same thing in a previous state of existence. But hearing the religious instruction of Venerable Tuõóila in the Tuõóila Jàtaka, they perceived the Dhamma very quickly and took upon themselves the five precepts. It was solely through the merit acquired by this act that they attained arahatship immediately, even as they sat in their seats.”

☆☆☆

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 #64

愚者雖終身，親近於智人，彼不了達摩，如匙嘗湯味。

Though all through life the fool
might wait upon the wise,
no more Dhamma can he sense
than spoon the taste of soup.

☆☆☆

【第64偈的故事】

優達夷比丘喜歡坐在講經說法的講台上。有一次，一群來訪的比丘誤認他也是學養豐富的比丘，就向他請教五蘊，但優達夷卻無法作答。因為他對佛法一無所知，來訪的比丘們訝異於居然有人與佛陀共住，卻對心、五蘊與六根如此無知。

佛陀向他們說：「真正的癡人雖然終身與智者為伍，仍然無法領悟佛法，就像湯匙不知湯的滋味。」

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Venerable Udàyi, a pretentious monk.

The story goes that when the monks left the Hall of Truth, Venerable Udàyi used to go in and sit in the Seat of the Dhamma. Now one day some visiting monks saw him there, and thinking to themselves, “This must be the Buddha,” asked him some questions about the aggregates of being and other matters. Discovering that he knew nothing about any of these things, they said in scorn, “Who is this monk that he should live in the same monastery with the Buddha? He does not even know about the aggregates of being, the elements of being, and the organs and objects of sense.” So they reported the matter to the Buddha.

☆☆☆

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 #63

愚者（自）知愚，彼即是智人。愚人（自）謂智，實稱（真）愚夫。

Conceiving so his foolishness
the fool is thereby wise,
while ‘fool’ is called that fool
conceited that he’s wise.

☆☆☆

【第63偈的故事】

有一次，兩位小偷與一群信徒，前往祇樹給孤獨園聽聞佛陀說法。其中一位專心聞法，所以馬上就了悟佛法。另一位卻不用心，反而到處偷取信徒的錢財。佛陀說法後，兩人回到第二位小偷的家，這時候，他嘲諷不偷錢的小偷：「是呀！你很聰明，但你沒有錢買東西來煮！」不偷錢的小偷聽到同伴的話，自忖道：「他多麼愚蠢，居然自認聰明。」不偷錢的小偷就和一些親朋到給孤獨園，向佛陀報告這件事。

佛陀說：愚人若自知愚昧，基於這份自知，至少可認為是有智慧的人。如果不自知，反而自認聰明，就真的是愚痴的人。

While residing at the Jētavana Monastery the Buddha spoke this verse, with reference to two pick-pockets.

The story goes that these two men, who were lucky companions, accompanied a great throng to Jētavana to hear the Buddha. One of them listened to the Teaching, the other watched for a chance to steal something. The first, through listening to the Teaching ‘Entered the Stream’; the second found five coins tied to the belt of a certain man and stole the money. The thief had food cooked as usual in his house, but there was no cooking done in the house of his companion. His comrade the thief, and likewise the thief’s wife, ridiculed him, saying, “You are so excessively wise that you cannot obtain money enough to have regular meals cooked in your own house.” He who entered the stream thought to himself, “This man, just because he is a fool, does not think that he is a fool.” And going to Jētavana with his kinsfolk, he told the Buddha of the incident.

☆☆☆

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 #62

『此我子我財』愚人常為憂。我且無有我，何有子與財？

"Sons have I, wealth have I",
thus the fool is fretful.
He himself is not his own,
how then are sons, how wealth?

☆☆☆

【第62偈的故事】

阿難達是舍衛城中非常富有的人，但卻吝於布施。他常常對兒子牧拉斯里說：「不要自以為有錢，我們不應該花錢，反而要更努力累積財富，否則，財產會日漸減少。」他甚至在屋裡埋藏了五甕的金幣，但直到他去世的時候，也沒有告訴兒子埋藏的地點。

富人死後，往生到離舍衛城不遠的乞丐村。從他投胎的母親開始懷孕起，所有乞丐的收入就減少，他們認為其中一定有個不祥的人，就逐步過濾，最後判斷這懷孕的婦女就是禍首，她於是被驅逐離開村子。後來這婦女生下一個醜陋、人見人厭的兒子。每次她單獨外出乞討，就能得到與從前一樣多的施捨，但若帶著兒子一起乞討時，就什麼也得不到。所以等兒子長大後，她就要兒子單獨外出乞討。當他走到他前世的房子時，他前世的孫子們看見他醜陋的外表時，心生恐懼，就叫僕人把他趕走。

這時候，也在城裡化緣的佛陀看見這件事情，就叫阿難前去請牧拉斯里（乞丐前世的兒子）前來一談。佛陀告訴牧拉斯里，這年輕的乞丐實際上是他前世的父親，但牧拉斯里不相信，佛陀就叫乞丐去挖出那五甕金幣，牧拉斯里這才相信。此後，他就成為佛陀虔誠的信徒。

While residing at the Jētavana Monastery, the Buddha spoke this
verse, with reference to a miserly rich man, named ânanda.

There was once a very wealthy man named ânanda in Sàvatthi. Although he possessed eighty billion, he was very reluctant to give anything in charity. To his son, Målasiri, he used to say, “Don’t think the wealth we have now is very much. Do not give away anything from what you have, for you must make it grow. Otherwise, your wealth will dwindle.” This rich man had five pots of gold buried in his house and he died without revealing their location to his son. ânanda, the rich man, was reborn in a village of beggars, not far from Sàvatthi. From the time his mother was pregnant, the income of the beggars decreased; the villagers thought there must be a wicked and unlucky one amongst them. By dividing themselves up into groups and by the process of elimination, they came to the conclusion that the pregnant beggar woman must be the unfortunate one. Thus, she was driven out of the village. When her son was born, the son proved to be extremely ugly and repulsive. His hands and feet and eyes and ears and nose and mouth were not where they should have been. Terrible looking that he was, he looked like a mud spirit. In spite of this, however, his mother did not abandon him, for great is the love of a mother for the child she has carried in her womb. If she went out begging by herself, she would get alms as before, but if she went out with her son she would get nothing. So, when the boy could go out by himself, his mother placed a plate in his hand and left him, saying, “Dear son, because of you we have been brought to great distress. Now we can support you no longer. In this city meals are provided for poor folk and travelers. Get your living by begging for alms in this town.” As he wandered about in Sàvatthi, he remembered his old house and his past existence. So he went into the house. When the sons of his son Målasiri saw him, they were frightened by his ugly looks and began to cry. The servants then beat him and threw him out of the house.

The Buddha who was on his alms-round saw the incident and asked Venerable ânanda to fetch Målasiri. When Målasiri came, the Buddha told him that the young beggar was his own father in his previous existence. But Målasiri could not believe it. So, the Buddha directed the beggar boy to show where he had buried his five pots of gold. Then only, Målasiri accepted the truth and from that time he became a devoted lay-disciple of the Buddha.

☆☆☆

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 #61

不得勝我者為友，與我相等者亦無，寧可堅決獨行居，不與愚人作伴侶。

If a wayfarer fails to find
one better or equal,
steadfast he should fare alone
for a fools no fellowship.

☆☆☆

【第61偈的故事】

大迦葉尊者停留在王舍城時，有兩位年輕沙彌追隨他修習。其中一位恭敬、服從又盡責。另一位則付之闕如，每當大迦葉尊者告誡他不可疏忽職責時，他總是覺得受到非常大的侮辱。有一天他到大迦葉尊者的一個信徒家去，騙他們說，大迦葉尊者生病了，他們就交給他特別的食物，請他拿回去給大迦葉尊者吃。但他在半路上就吃掉這些特別的食物。事發之後，大迦葉尊者為這件事告誡他時，他非常生氣。第二天，大迦葉尊者外出化緣時，這頑強、愚蠢的年輕沙彌留在精舍裡，竟然打破所有的鍋子，並且放火燒了精舍。後來，王舍城來的一位比丘向佛陀報告這件事，佛陀說大迦葉尊者最好獨居，也不要和造成這麼多問題的愚人共處一室。

（註）智者出於慈悲心，希望改善愚人的情況時，可以與愚癡的人來往，但不可反而受其污染。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to a resident pupil of Venerable Mahàkassapa.

While Venerable Kassapa was in residence at Pipphali Cave, he had two pupils learning under him. One of these performed his duties faithfully, but the other frequently shirked his duties and sought to take credit for work done by the other. For example, the faithful pupil would set out water for washing the face, and a tooth-stick. Knowing this, the faithless pupil would go to the Venerable and say, “Venerable, water for washing the face is set out, and a tooth-stick. Go wash your face.” When it was time to prepare water for bathing the feet and for the bath, he would pursue the same tactics.

The faithful pupil thought to himself, “This fellow is constantly shirking his work and is seeking to take credit for my work. Very well! I will do something about this. So one day, while the faithless pupil was asleep after a meal, he heated water for the bath, poured it into a water-jar, and set it in the back room, leaving only a pint-pot of water steaming in the boiler. In the evening the faithless pupil woke up and saw steam pouring out. “He must have heated water and put it in the bathroom,” he thought. So he went quickly to the Venerable, bowed, and said, “Venerable, water has been placed in the bathroom; go and bathe.” So saying, he accompanied the Venerable to the bathroom. But when the Venerable saw no water, he said, “Brother, where is the water?” The youth went to the room where the fire was kept, and lowering a ladle into the boiler, and perceived that it was empty. “See what the rascal has done!” he exclaimed. “He has set an empty boiler on the brazier, and then went – who knows where? Of course I thought there was water in the bathroom and went and told the Venerable so.” Disappointed, he took a water-jar and went to the bathing-place at the river.

Venerable Kassapa thought, ‘All this time this young fellow has been shirking from his duties and has sought to take credit for work really done by his brother-pupil.” On the following day he refused to accompany the Venerable on his rounds. The Venerable therefore took his other pupil with him to a certain place.

While he was away, the faithless pupil went to the house of a layman who was a supporter of the Venerable. The layman asked him, “Where is the monk?” The Venerable doesn’t feel well, and therefore remained at the Monastery.” “What then should he have, Venerable?” “Give him such and such food,” said the youth, pretending that the monk had told him to ask for it. Accordingly they prepared food such as he asked for, and gave it to him. He took the food, ate it on the way back, and returned to the Monastery.

Now the Venerable had received from his supporter five robes, and these he presented to the youth who accompanied him. The novice dyed them and converted them into under and upper garments for himself. The Venerable admonished the pupil on his behaviour. He resented this advice. The next day, he set fire to the Monastery and ran away. When he died, he was reborn in the Great Hell of Avãci.

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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 #60

不眠者夜長，倦者由旬長，不明達正法──愚者輪迴長。

Long is the night for the sleepless,
long is the league for the weary one,
samsara’s way is long for fools
who know not the Dhamma True.

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【第60偈的故事】

波斯匿王有一天在城裡巡視的時候，在路上看見一位年輕美麗的女子佇立在她家門口。剎那間，國王就迷戀上她，而想要佔有她。他探聽到她是位已婚婦人，就派人要她的丈夫到宮中來服務。後來，更派她的丈夫去做一件不可能完成的任務：到地底下去搜集一些蓮花與紅土，而且在當天傍晚以前趕回舍衛城，以供國王沐浴。事實上，國王居心叵測，企圖在她丈夫無法於規定的時間內返回時，予以殺害，然後橫刀奪愛。

這女子的丈夫匆忙之際拿著她準備好的餐盒後就出發了。在路上，他與一位出門在外的旅客共享食物，後來他又向河中灑米，同時大聲說道：「河的守護神靈和天龍們，波斯匿王派我去摘取一些蓮花和紅土。今天，我已經和旅人共享餐點，也餵養了河中的魚，現在我和你們分享我今天所做善業的功德。請送我蓮花和紅土吧！」一位神靈聽見他的話，就示現成一位老人，送他蓮花和紅土。

當天傍晚，國王唯恐他真的準時回來，就叫人提早把城門關了。婦人丈夫回來時發現城門已經上鎖了，就把紅土黏在城門上，花插在紅土上，然後大聲說話：「城內的人，請幫我作證，我今天準時完成任務，國王卻無理的想殺害我！」說完話後，他就前往祇樹給孤獨園尋求佛陀的慰藉與保護。

當天晚上，國王慾火中燒，無法入眠，腦子裡想的儘是明天要如何殺死婦人丈夫而佔有婦人。子夜時分，國王聽見奇怪的聲音，大吃一驚，居然不知該怎麼辦，皇后末利夫人就勸國王去請教佛陀。佛陀於是告訴國王，過去佛時，有四個人因為在世時累積邪淫的惡業，所以現在地獄中受苦，發出這些詭異的聲音。國王聽完之後，明白其中的含意，知道自己的行為邪惡及造作惡業的可怕，他下定決心，不再迷戀他人妻女。

「畢竟是這樣迷戀他人妻女的慾望在折磨我，使我徹夜無法安眠。」他如此自忖著，然後向佛陀表白：「我現在才明白對失眠者而言，夜是多麼的長。」這時候，站在旁邊的婦人丈夫也說：「佛陀！這一整天奔波下來，我也才了解，心有牽掛的人，旅程多麼漫長。」經過這件事後，二人都獲益良多。佛陀因此說：「輪迴對不了解佛法奧妙的癡人而言，真是漫長！」

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to a certain young man and King Pasēnadi of Kōsala.

One day King Pasēnadi, while going out in the city, happened to see a beautiful young woman standing at the window of her house and he instantly fell in love with her. So the king tried to find ways and means of getting her. Finding that she was a married woman, he sent for her husband and made him serve at the palace. Later, the husband was sent on an impossible errand by the king. The young man was to go to a place, a yōjana (twelve miles) away from Sàvatthi, bring back some Kumudu (lotus) flowers and some red earth called ‘arunavatã’ from the land of the serpents (nàgas) and arrive at Sàvatthi the same evening, in time for the king’s bath. The king’s intention was to kill the husband if he failed to arrive back in time, and to take the wife for himself. Hurriedly taking a food packet from his wife, the young man set out on his errand. On the way, he shared his food with a traveller and he threw some rice into the water and said loudly, “O guardian spirits and nàgas inhabiting this river! King Pasēnadi has commanded me to get some Kumudu flowers and arunavatã (red earth) for him. I have today shared my food with a traveller; I have also fed the fish in the river; I now share with you the benefits of the good deeds I have done today. Please get the Kumudu lotus and arunavatē red earth for me.” The king of the nàgas, upon hearing him, took the appearance of an old man and brought the lotus and the red earth.

On that evening, King Pasēnadi, fearing that the young husband might arrive in time, had the city-gates closed early. the young man, finding the city-gates closed, placed the red earth on the city-wall and stuck the flowers on the earth. Then he declared loudly, “O citizens! I have today accomplished my errand in time as instructed by the king. King Pasēnadi, without any justification, plans to kill me.” After that, the young man left for the Jētavana Monastery to take shelter and find solace in the peaceful atmosphere of the Monastery.

Meanwhile, King Pasēnadi, obsessed with sexual desire, could not sleep, and kept thinking out how he would get rid of the husband in the morning and take his wife. At about midnight, he heard some eerie sounds; actually, these were the mournful voices of four persons suffering in Lōhakumbhi Niraya. Hearing those voices, the king was terrified. Early in the morning, he went to Jētavana Monastery to consult the Buddha, as advised by Queen Mallikà. When the Buddha was told about the four voices the king heard in the night, he explained to the king that those were the voices of four beings, who were the sons of rich men during the time of Kassapa Buddha, and that now they were suffering in Lōhakumbhi Niraya because they had committed sexual misconduct with other peoples’s wives. Then, the king came to realize the wickedness of the deed and the severity of the punishment. So, he decided then and there that he would no longer covet another man’s wife. “After all, it was on account of my intense desire for another man’s wife that I was tormented and could not sleep,” he reflected. Then King Pasēnadi said to the Buddha, “Venerable, now I know how long the night is for one who cannot sleep.” The young man who was close at hand came forward to say, “Venerable, because I had travelled the full distance of a yōjana yesterday, I, too, know how long the journey of a yōjana is to one who is weary.”

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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 # 58 ~ 59

猶如糞穢聚，棄著於大道，蓮華生其中，香潔而悅意。

As beside the highroad
where rubbish in a pit is flung
there flourishes the lotus bloom
fragrant and the mind’s delight.


如是糞穢等，盲昧凡夫中，正覺者弟子，以智慧光照。

So among rubbish-beings,
common humans blind-become,
the Perfect Buddha’s pupil
outshines with wisdom bright.
☆☆☆

【第58,59偈的故事】

舍衛城的尸利掘和迦羅發諦那是好朋友。尸利掘是佛陀的信徒，迦羅發諦那則是苦行者耆那教的信徒。耆那教徒一直敵視佛陀。迦羅發諦那在耆那教徒的慫恿之下經常向尸利倔說：「跟隨佛陀有什麼好處？來吧！追隨我的師父吧！」聽多了，尸利掘就反問他：「你的師父究竟有什麼義理？」迦羅發諦那回答說：他的師父們無所不知，智慧具足，知道過去、現在和未來，並且洞悉別人的心念。尸利掘就邀請他們到家中來接受供養。

尸利掘想測試耆那教徒是否真的能知過去、現在與未來，並具有他心通。所以事先挖了既深且長的壕溝，並在其中填滿污穢物，座位也不懷好意地預先安排在壕溝上。同時，準備了很多用布片和香蕉皮覆蓋的甕，使人誤認其中裝滿米飯和咖哩。耆那教徒來他家的時候，他要他們依序進入，並站在個人的位子上，然後同時坐下。這時候，脆弱的繩子應聲而斷，所有的耆那教徒都掉落污穢的壕溝中。尸利掘就嘲笑他們：「如果你們真的能知道過去、現在和未來，怎麼會不知道別人的心念呢？」所有的耆那教徒都又驚嚇又尷尬的落荒而走。

事情發生後，迦羅發諦那自然對尸利掘十分憤怒，好一陣子兩人互不言語。後來他決定回敬尸利掘。有一天他佯裝怒氣已消，請尸利掘代為邀請佛陀和眾多比丘前來接受供養。尸利掘就去邀請佛陀，他向佛陀報告自己曾經“款待”耆那教徒的經過，他也表示很擔憂這次的供養可能是迦羅發諦那的報復，所以他請佛陀審慎考慮是否要前去接受供養。

但是佛陀透過神通，預知尸利掘和迦羅發諦那都將證得初果，所以就接受邀請。迦羅發諦那也挖了填滿煤炭的壕溝，並用蓆墊覆蓋。第二天，佛陀和比丘們抵達迦羅發諦那的家。當佛陀踏上草墊時，草墊和煤炭奇蹟般的消失了，而車輪大的蓮花卻大肆綻放，佛陀和比丘們就坐在蓮花座上。

迦羅發諦那看見這種奇蹟時，非常驚訝，他向尸利掘說：「好兄弟！幫幫我吧！由於報復的欲望，我已經犯了大錯，我邪惡的陷阱並沒有影響到佛陀和眾多比丘；我沒有準備任何食物，廚房的鍋子也是空空的，幫幫我吧！」

尸利掘要迦羅發諦那再到廚房看看。迦羅發諦那一到廚房，赫然發現所有的鍋子都裝滿了食物。他驚訝不已，但也十分快樂，心情為之一寬，就用食物供養佛陀和比丘們。供養之後，佛陀就誦隨喜，並且說：「無明眾生缺乏智慧，所以無法領會佛法僧的殊勝，他們就像盲人。相反地，有智慧的人眼光睿利。」

佛陀接著次第說法，迦羅發諦那也專心聽法，喜悅漸漸盈滿身心。聽完佛陀說法後，尸利掘和迦羅發諦那都證得初果。

從此以後，尸利掘和迦羅發諦那恢復友誼，同時積極護持佛陀和比丘們，並且捐獻錢財來弘揚佛法。

回到祇樹給孤獨園時，比丘們紛紛議論蓮花從煤炭壕溝綻放出來的事，佛陀說這種奇蹟不是第一次發生，佛陀因此敘說迦提羅樹炭火本生譚。

備註:
佛法不譴責任何人。因為即使看來最差勁的人，也只表示他（她）的崇高德性暫時隱伏不現而已，一如蓮花生長在污泥中。

While residing at the Jētavana Monastery, the Buddha spoke these verses, with reference to a rich man named Garahadinna and the miracle of the lotus flowers.

At Sàvatthi there once lived two friends, Sirigutta and Garahadinna. The former was a lay disciple of the Buddha, the latter an adherent of the Naked Ascetics, the Niganñhas. The naked ascetics used to say repeatedly to Garahadinna, “Go to your friend Sirigutta and say ‘Why do you visit the monk Gōtama? What do you expect to get from him?’ Why not admonish him thus, that he may visit us and give us alms?” Garahadinna listened to what they said, went repeatedly to Sirigutta, and wherever he found him, standing or sitting, spoke thus to him, “Friend, of what use to you is the monk Gōtama? What do you expect to get by visiting him? Should you not visit my own noble teachers instead and give alms to them?”

Sirigutta listened to his friend’s talk and despite it kept silence for several days. One day, however, he lost his patience and said to Garahadinna, “Friend, you constantly come to me, and wherever you find me, standing or sitting, speak thus to me, ‘What do you expect to gain by visiting the monk Gōtama? Visit my noble teachers instead and give alms to them.’ Now just answer me this question, ‘What do your noble teachers know?’” “Oh, sir, do not speak thus! There is nothing my noble teachers do not know. They know all about the past, the present, and the future. They know everybody’s thoughts, words, and actions. They know everything that can happen and everything that cannot happen.” “You don’t say so.” Indeed, I do.” If this be true, you have committed a grievous fault in allowing me to remain ignorant of it all this time. Not until today did I learn of the supernatural power of knowledge possessed by your noble teachers. Go, sir, and invite your noble teachers in my name.” Garahadinna went to the naked ascetics, paid obeisance to them, and said, “My friend Sirigutta invites you for tomorrow.” “Did Sirigutta speak to you of himself?” “Yes, noble sirs.” They were pleased and delighted. Said they, “Our work is done. What gain will not accrue to us from the moment Sirigutta has complete faith in us?”

Now Sirigutta’s place of residence was a large one, and in one place there was a long empty space between two houses. Here, therefore, he caused a long ditch to be dug, and this ditch he caused to be filled with dung and slime. Beyond the ditch, at both ends, he caused posts to be driven into the ground, and to these posts he caused ropes to be attached. He caused the seats to be so placed, with the front legs resting on the ground and the back legs resting on the ropes, that the instant the heretics sat down they would be tipped over backwards and flung head first into the ditch. In order that no sign of a ditch might be visible, he had coverlets spread over the seats. He caused several large earthenware vessels to be washed clean, and their mouths to be covered with banana leaves and pieces of cloth. And these vessels, empty though they were, he caused to be placed behind the house, smeared on the outside with rice-porridge, lumps of boiled rice, ghee, palm sugar and cake-crumbs. Early in the morning Garahadinna went quickly to the house of Sirigutta and asked him, “Has food been prepared for my noble teachers?” “Yes, friend, food has been prepared.” “But where is it?” In all these earthenware vessels is rice-porridge, in all these is boiled rice, in all these are ghee, palm sugar, cakes, and other kinds of food. Likewise have seats been prepared.” “Very well,” said Garahadinna, and went his way.

As soon as Garahadinna had departed, five hundred naked ascetics arrived. Sirigutta came forth from the house, paid obeisance to the naked ascetics, and taking his stand before them, and raising his clasped hands in an attitude of reverent salutation, thought to himself, “So you know all about the past, the present, and the future! So at least your supporter tells me. If you really do know all this, do not enter my house. For even if you enter my house, there is no rice-porridge prepared for you, nor boiled rice, nor any other kind of food. If you do not know all this and still enter my house, I will cause you to be flung into a ditch filled with dung, and will then cause you to be beaten with sticks.” Having thus reflected, he gave the following order to his men, “When you observe that they are about to sit down, take your places in the rear and pull the coverlets which are spread over the seats out from under, lest the coverlets be smeared with filth.” As Sirigutta thought, the naked ascetics were unaware of what had been planned. They fell into the ditch and were disgraced.

Garahadinna, planning to take revenge, invited the Buddha. The Buddha, accompanied by five hundred monks, went to the house of Garahadinna and stood before the door. Garahadinna came forth from the house, paid obeisance to the monks with the five rests, and taking his stand before them and raising his clasped hands in an attitude of reverent salutation, thought to himself, “So, Venerable, you know all about the past, the present, and the future! In sixteen different ways you comprehend the thoughts of all living beings! So at least your supporter tells me. If you really do know all this, do not enter my house. For even if you enter my house, you will find no riceporridge or boiled rice or any other kind of food. Instead I will cause you to be flung into a charcoal-pit and will bring humiliation upon you.”

But, contrary to his thought, a miracle happened. Lotus flowers as big as cart wheels sprang up, rending the charcoal-pit asunder. “What am I to do?” Garahadinna asked Sirigutta. “Did you not just now point out to me certain earthenware vessels and say, ‘All these vessels are filled with rice-porridge; all these are filled with boiled rice,’ and so forth?” “What I said was false, master. The vessels are empty.” “Never mind. Go look at the rice-porridge and other kinds of food in those vessels.” At that instant the vessels over which he spoke the word “rice-porridge” were filled with rice-porridge, the vessels over which he spoke the words “boiled rice” were filled with boiled rice, and so it happened likewise with the other vessels.

When Garahadinna saw this miracle, he was filled with joy and happiness and his heart was filled with faith. With profound reverence he waited on the congregation of Monks presided over by the Buddha. The meal over, Garahadinna, indicating that he wished the Buddha to speak the words of thanksgiving, took his bowl. Thus Garahadinna was converted into a faithful disciple of the Buddha.

☆☆☆

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