Dhammapada verse #116

應急速作善，制止罪惡心。怠慢作善者，心則喜於惡。

Make haste towards the good
and check the mind for evil.
The one who’s is slow to make merit
delights in the evil mind.

☆☆☆

【第116偈的故事】

舍衛城裡有一對夫婦，他們只有一件外套，所以夫婦兩人無法同時外出。因此，太太白天去精舍，先生就利用夜晚前往精舍。有一天晚上，先生聽完佛陀的說法後，整個人法喜充滿，心中強烈地想把這件唯一的外套供養給佛陀。但是他明白，如果供養出去，他們夫婦兩人就沒有任何外套了。他因此猶豫不決而遲疑著，就這樣，初夜和中夜過去了，後夜來臨時，他在心裡告訴自己：「如果我再遲疑下去，就要失去斷除世間苦的機會了。我要立刻供養這件外套。」他於是把外套放在佛陀的腳下，並大聲叫著：「我戰勝自己了！我戰勝自己了！」

憍薩羅國波斯匿王也在聽法的群眾中。當他聽到這些話時，就派人去調查原因。在得知這是那位婆羅門供養佛陀外套時所發出的聲音時，他說這不是平常人可以做得到的事，值得讚賞。國王就要手下送一件布料給這婆羅門，獎賞他虔誠的信仰和慷慨供養。不過，這婆羅門把國王賞賜的布料也供養給佛陀。國王因此又賞賜他兩件布料，這婆羅門也同樣的把它們供養給佛陀，不管國王獎賞幾件布料（每次都是上一次的兩倍），他都全數供養佛陀。最後當國王賞賜他三十二件布料時，他在國王的要求下，留下一件給自己，另一件給太太，其餘的三十件全部供養佛陀。

國王接著說，這婆羅門真正做到難捨能捨的事，應該給予更適當的獎賞。國王就派人回宮中拿來兩件非常昂貴的天鵝絨地毯，將它們賞賜給這婆羅門。他用這些地毯做成兩件覆罩，其中一件供養給佛陀。後來，國王再到祇樹給孤獨園時，看見婆羅門供養佛陀的覆罩時，心裡十分高興，又賞賜這婆羅門一番。

其他比丘知道這婆羅門的事情之後，就問佛陀：
「為什麼這婆羅門所做的善業，現世就立刻得到報應呢？」

「這婆羅門如果初夜時就供養，那麼他所得到的獎賞會更多。但他是在後夜才供養，獎賞就少了。一個人若要布施，應該馬上做，若遲疑，回報既慢且少。更有甚者，可能甚至就不布施了，畢竟人心容易做惡業。」

While residing at the Jētavana. Monastery, the Buddha spoke this verse, with reference to a bràhmin couple by the name of Culla kasàñaka.

There was once a bràhmin couple in Sàvatthi, who had only one outer garment between the two of them. Because of this they were also known as kasàñaka. As they had only one outer garment, both of them could not go out at the same time. So, the wife would go to listen to the discourse given by the Buddha during the day and the husband would go at night. One night, as the bràhmin listened to the Buddha, his whole body came to be suffused with delightful satisfaction and he felt a strong desire to offer the outer garment he was wearing to the Buddha. But he realized that if he were to give away the only outer garment he had, there would be none left for him and his wife. So he wavered and hesitated. Thus, the first and the second watches of the night passed. Came the third watch and he said to himself, “If I am so miserly and hesitant, I will miss the opportunity of ending worldly suffering. I shall now offer my outer garment to the Buddha.” So saying, he placed the piece of cloth at the feet of the Buddha and cried out “I have won” three times. King Pasēnadi of Kōsala, who was among the audience, heard those words and ordered a courtier to investigate.

Learning about the bràhmin’s offering to the Buddha, the king commented that the bràhmin had done something which was not easy to do and so should be rewarded. The king ordered his men to give the bràhmin a piece of cloth as a reward for his faith and generosity. The bràhmin offered that piece of cloth also to the Buddha and he was rewarded by the king with two pieces of cloth. Again, the bràhmin offered the two pieces of cloth to the Buddha and he was rewarded with four. Thus, he offered to the Buddha whatever was given him by the king, and each time the king doubled his reward. When finally the reward came up to thirty-two pieces of cloth, the bràhmin kept one piece for himself and another for his wife, and offered the remaining thirty pieces to the Buddha.

Then, the king again commented that the bràhmin had truly performed a very difficult task and so must be rewarded fittingly. The king sent a messenger to the palace to bring two pieces of velvet cloth, each of which was worth one hundred thousand, and gave them to the bràhmin. The bràhmin made these two pieces of valuable cloth into two canopies and kept one in the perfumed chamber where the Buddha slept and the other in his own house above the place where a monk was regularly offered alms-food. When the king next went to the Jētavana Monastery to pay homage to the Buddha, he saw the velvet canopy and recognized it as the offering made by the bràhmin and he was very pleased. This time, he made a reward of seven kinds in fours (sabbacatukka), viz., four elephants, four horses, four female slaves, four male slaves, four errand boys, four villages and four thousands in cash. When the monks heard about this, they asked the Buddha, “How is it that, in the case of this bràhmin, a good deed done at present bears fruit immediately?” To them the Buddha replied, “If the bràhmin had offered his outer garment in the first watch of the night, he would have been rewarded with sixteen of each kind; if he had made his offering during the middle watch, he would have been rewarded with eight of each kind; since he had made his offering only during the last watch of the night, he was rewarded with only four of each kind. So, when one wants to give in charity, one should do so quickly; if one procrastinates, the reward comes slowly and only sparingly. Also, if one is too slow in doing good deeds, one may not be able to do it at all, for the mind tends to take delight in evil.”

☆☆☆

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 #115

若人壽百歲──不見最上法，不如生一日──得見最上法。

Though one should live a hundred years
not seeing Dhamma Supreme,
yet better is life for a single day
seeing Dhamma Supreme.

☆☆☆

【第115偈的故事】

舍衛城中有對夫婦，生育有幾位兒女。這些兒女都結婚了而且一家和樂。後來，丈夫去世了，他的妻子巴戶普提卡沒有分財產給兒女。他的兒女想要分財產，就告訴她：「母親，現在父親已經過世了，妳擁有家產有什麼用呢？我們難道無法照顧妳嗎？」他們一再地向母親如此表示，巴戶普提卡也相信他們會照顧她，就把所有的財產分給兒女，一絲一毫也沒留給自己。

分完財產後，她先到大兒子家去，但不久，大媳婦就抱怨：「妳就知道到我們家住，好像分給我們兩份財產似的。」她就到二兒子家去，但同樣的事情也發生了，她只好一個兒子接著一個兒子，一個女兒接著一個女兒的家到處去，但沒有任何一位兒女願意長期照顧她，也沒有任何一位兒女尊重她。

她也因為對兒女十分失望，而出家為比丘尼。她明白自己晚年才出家，不能放逸，必須利用生命中剩餘的時光好好修行，所以，她日夜修習、禪修。佛陀從祇樹給孤獨園透過神通，明白她的修行情況，就放光，勸誡她：「即使長命百歲，但若不修習、奉行佛法，則生命毫無意義。」後來，她正念現前，如法奉行佛陀的教誨，而證得阿羅漢果。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Bahåputtika, a mother of many children.

Once in Sàvatthi, there lived a couple, with their seven sons and seven daughters. All the children got married and the family was doing quite well. Then, the father died and the mother kept all the property without giving anything to the children. Her sons and daughters wanted the inheritance, so they said to their mother, “What benefit do we get from our property? Can’t we make it multiply? Can’t we look after our mother?” They said such things again and again so their mother thought that her children would look after her, and she finally divided up the property without leaving anything for herself.

After a few days had passed, the wife of her oldest son said to her, “Apparently this is the only house our excellent mother visits; she acts as though she had given both parts of her estate to her oldest son.” In like manner did the wives of her other sons address her. So likewise did her daughters address her whenever she entered their houses, from the oldest to the youngest. With such disrespect was she treated that finally she said to herself, “Why should I live with them any longer? I will enter the Sangha and live the life of a nun.” So she went to the nuns’ convent and asked to be admitted to the Sangha. They received her into the Sangha, and when she had made it her full profession she went by the name of Bahåputtika the nun because she was the mother of many children.

“Since I have entered the Sangha in old age,” thought she, as she performed the major and minor duties assigned to nuns, “it behoves me to be heedful; I will therefore spend the whole night in meditation.” On the lower terrace, putting her hand on a pillar, she guided her steps thereby and meditated. Even as she walked along, fearful that in the dark places she might strike her head against a tree or against some other object, she put her hand on a tree and guided her steps thereby, and meditated. Resolved to observe only the Dhamma taught by the Buddha, she considered the Dhamma and pondered the Dhamma and meditated.

The Buddha, seated in the perfumed chamber, sent forth a radiant image of himself, and sitting as it were face to face with her, talked with her, saying, “Bahåputtika, it is better that one lives only for a moment seeing the Dhamma I have taught than to live a hundred years without seeing what I taught.”

☆☆☆

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 #114

若人壽百歲──不見不死道，不如生一日──得見不死道。

Though one should live a hundred years
not seeing the Deathless State,
yet better is life for a single day
seeing Deathlessness.

☆☆☆

【第114偈的故事】

吉離舍瞿曇彌是舍衛城的人，因為身材苗條，所以人們稱呼她吉離舍瞿曇彌。後來，她嫁給一位年輕的富翁，也生了一個兒子。但她的兒子卻在剛學會走路時因故去世了。她為此痛苦逾恆，就抱著兒子的屍首，到處請求人家，能不能救救她的兒子。人們認為她已經瘋了，但有位智者，看見她可憐的樣子，就決定送她去見佛陀。

這位智者告訴她：「妳應該去見佛陀，他有妳想要的藥，去吧！」她就去請求佛陀給她可以救活兒子的藥。

佛陀知道她心思紊亂，便答應救活她的兒子，但要她先到村子裡，去找從未有親人去世的人家要一些芥子來。她心想有救活兒子的希望，一下子興奮過頭，沒能仔細思量佛陀話中的含意，就挨家挨戶的問。每戶人家都很樂意幫助她，但她就是找不到一戶從沒有親人去世過的人家。天色漸漸向晚時，她才明白不只她有親人過世，而且，她也知道死去的人比活著的人還多。她的態度因此變了，不再執著於兒子的屍首，她也明白佛陀已經教導她最珍貴的道理：有生就有死。

她埋葬完兒子後，就回去告訴佛陀，找不到一戶從沒有親人去世的人家。佛陀說：「瞿曇彌！妳不可以錯誤地以為只有妳的兒子喪生。現在妳已經明白，眾生都會死亡。眾生欲望尚未滿足之前，死亡就奪走人的生命。」

吉離舍瞿曇彌明白生命的變化和無常之後，決定放棄世間的生活，便請求佛陀允許她加入尼僧團。佛陀就送她去尼僧團，並要尼僧團接納她成為比丘尼。

她非常勤奮，經常正念現前，察覺自己的修行職責，並且精進修行，去除煩惱。

一天夜晚，她點燃油燈，並且在距離油燈不遠處坐下，然後集中心念，觀察火燄。她發現火燄明滅不斷，這時她心中如此想到：「一如火燄明滅不斷，世上一切眾生也都如此，生滅不斷(有人生，有人滅)，只有證得涅槃的人才不會生滅。」

這時候，佛陀在祇樹給孤獨園透過神通，明白她的修行進展，就放光，勸誡她繼續觀想諸法無常，並且說：「若長命百歲，但不知無為法的涅槃，不如一日一夜徹底明白涅槃。」聽完佛陀的說法後，她就證得阿羅漢果。

備註：請參考後續故事：「眾生皆會死」

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

Kisàgōtami was the daughter of a rich man from Sàvatthi; she was known as Kisàgōtami because of her slim body. Kisàgōtami was married to a rich young man and a son was born to them. The boy died when he was just a toddler and Kisàgōtami was stricken with grief. Carrying the dead body of her son, she went about asking for medicine that would restore her son to life from everyone she happened to meet. People began to think that she had gone mad. But a wise man seeing her condition thought that he should be of some help to her. So, he said to her, “The Buddha is the person you should approach, he has the medicine you want; go to him.” Thus, she went to the Buddha and asked him to give her the medicine that would restore her dead son to life.

The Buddha told her to get some mustard seeds from a house where there had been no death. Carrying her dead child in her bosom, Kisàgōtami went from house to house, with the request for some mustard seeds. Everyone was willing to help her, but she could not find a single house where death had not occurred. Then, she realized that hers was not the only family that had faced death and that there were more people dead than living. As soon as she realized this, her attitude towards her dead son changed; she was no longer attached to the dead body of her son. She left the corpse in the jungle and returned to the Buddha and reported that she could find no house where death had not occurred. Then the Buddha said, “Did you not get the single pinch of mustard seed?” “No, that did I not, Venerable. In every village the dead are more in number than the living.” Said the Buddha, “Vainly did you imagine that you alone had lost a child. But all living beings are subject to an unchanging law, and it is this: The prince of death, like a raging torrent, sweeps away into the sea of ruin all living beings; with their longings still unfulfilled. Gōtami, you thought that you were the only one who had lost a son. As you have now realized, death comes to all beings; before their desires are fulfilled death takes them away.” On hearing this, Kisàgōtami fully realized the impermanence, unsatisfactoriness and insubstantiality of the aggregates and attained sōtàpatti fruition.

Soon afterwards, Kisàgōtami became a nun. One day, as she was lighting the lamps she saw the flames flaring up and dying out, and suddenly she clearly perceived the arising and the perishing of beings. The Buddha, through supernormal power, saw her from his monastery, and sent forth his radiance and appeared to her in person. Kisàgōtami was told to continue meditating on the impermanent nature of all beings and to strive hard to realize Nibbàna. She reached higher stages of spiritual awakening.

☆☆☆

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 #113

若人壽百歲──不見生滅法，不如生一日──得見生滅法。

Though one should live a hundred years
not seeing rise and fall,
yet better is life for a single day
seeing rise and fall.

☆☆☆

【第113偈的故事】

波她卡娜是舍衛城中一位富翁的女兒，十分美麗，父母又對她愛護有加。但她卻愛上家裡的一位男僕，和他私奔到離舍衛城很遠的一個村子去。後來，她懷孕了，當分娩日子快到的時候，她好幾次請求丈夫允許她回家生產，但她丈夫每次都害怕遭到他丈人的毒打而拒絕她的懇請。有一天，她趁丈夫不在家的時候，悄悄出發回娘家去。但是，她丈夫卻追上她，請她回家去，但她加以拒絕。這時候，她分娩的時刻到了，就在附近的草叢中產下一子，然後與丈夫一起回家。

她再度懷孕的時候，也希望回家生產，但丈夫也加以拒絕。產期快到了，她只好又悄悄地帶著大兒子，出發回舍衛城的娘家。當丈夫追上她時，她產前劇痛加速，即將分娩，這時候天又下著大雨，丈夫急忙去找了個較穩當的地方。當他正在整理場地時，卻被一條劇毒的蛇咬到，當場死亡。這時候，波她卡娜已經生下孩子。第二天，她四處尋找丈夫，卻發現丈夫的屍首，她內心非常悲傷，認為丈夫的死都是自己害的，而十分內疚，就繼續回舍衛城找父母。

但由於下了一整夜的雨，溪水上漲，她無法一次帶二個兒子過河，就把大兒子安置在河這岸，先帶初生嬰兒渡河，並且把他放在對岸，然後自己再渡河折返這岸。當她正在河中央時，一隻在嬰兒上空盤旋的老鷹，以為嬰兒是塊肉，波她卡娜急忙大聲嘶喊，想嚇走老鷹，但老鷹仍然俯衝直下，奪走她的嬰兒。而在這岸的大兒子聽見母親在河中喊叫，以為母親在叫他，就自行邁向河中，但不幸地被強烈的河水沖走。波她卡娜一天之內喪夫又連喪二子。

她放聲慟哭：「小兒子被老鷹奪走，大兒子被河水沖走，丈夫被毒蛇咬死。」然後她遇見一位來自舍衛城的人，她淚眼盈眶的打聽她父母的消息，這人告訴她，昨晚的暴雨使她父母的房子全部倒塌，她父母和唯一的哥哥全部罹難，並且已經火化了。聽到這悲慘的消息，她徹徹底底地崩潰，完全瘋了。甚至不知道身上的衣服已經掉落地上，身子半裸，仍然滿街狂奔，嘶聲哭喊：「可憐的我啊！老天啊！」

這時候，正在祇樹給孤獨園講經說法的佛陀看見她在外面，就運用神通使她前來加入聽法大眾中。當人群看見她走過來時卻想阻止她前進：「不要讓這瘋女人進來！」但佛陀制止他們。當她走到可以聽見佛陀說話的距離時，佛陀告訴她控制自己的心念，使心平穩下來，等她回神過來，才驀然察覺自己的裙子不見了，就安靜的蹲下來，並接下別人遞來的一布塊，遮掩自己。她接著向佛陀訴說她不幸的遭遇─兩個兒子、丈夫、父母和唯一的兄弟全都罹難的經過。

佛陀安慰她：「波她卡娜，不要恐懼！你已經安止於一位可以真正保護並指引你的人了，在過往的生死輪迴中，你為兒子、丈夫、父母、兄弟所流過的眼淚已經夠多了。」佛陀進一步向她說《無始相應經》（此經討論無窮盡的生死輪迴）， 這時候她如釋重擔而漸漸平穩下來，佛陀又說，人不應該過度擔憂逝世的人，反而應該清淨自己，精進努力，俾能證入涅槃。聽完佛陀的說法後，波她卡娜明白生命的無常，而對可以引領人們解脫生死輪迴的佛法建立信心。

從此以後，她就出家為比丘尼。有一天，她用壺中水洗腳，當她第一次潑水時，水只向前流了一下子就消失了；她第二次潑水時，水比第一次的時候更往前流動了一段距離，才消失不見；而第三次潑出去的水流動的距離更長，當她看著這三次的潑水所造成不同的流動情形時，恍然明白眾生生命的三個階段（前世、今生、來世）。這時候，在祇樹給孤獨園的佛陀透過神通，知道她的想法，便放光，告誡她：「波她卡娜，妳的想法正確，妳已經確實明白五蘊的實相了，如果有人長命百歲，但卻不明白五蘊無常，苦、空的道理，也是枉費一生的。」波她卡娜不久就證得阿羅漢果。

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

Patàcàrà was the daughter of a rich man from Sàvatthi. She was very beautiful and was guarded very strictly by her parents. But one day, she eloped with a young male attendant of the family and went to live in a village, as a poor man’s wife. In due course she became pregnant and as the time for confinement drew near, she asked permission from her husband to return to her parents in Sàvatthi, but her husband discouraged her. So, one day, while her husband was away, she set out for the home of her parents. He followed her and caught up with her on the way and pleaded with her to return with him; but she refused. It so happened that as her time was drawing so near, she had to give birth to a son in one of the bushes. After the birth of her son she returned home with her husband.

Then, she was again with child and as the time for confinement drew near, taking her son with her, she again set out for the home of her parents in Sàvatthi. Her husband followed her and caught up with her on the way; but her time for delivery was coming on very fast and it was also raining hard. The husband looked for a suitable place for confinement and while he was clearing a little patch of land, he was bitten by a poisonous snake, and died instantaneously. Patàcàrà waited for her husband, and while waiting for his return she gave birth to her second son. In the morning, she searched for her husband, but only found his dead body. Saying to herself that her husband died on account of her, she continued on her way to her parents. Because it had rained incessantly the whole night, the Aciravati River was in spate; so it was not possible for her to cross the river carrying both her sons. Leaving the elder boy on this side of the river, she crossed the stream with her day-old son and left him on the other bank. She then came back for the elder boy. While she was still in the middle of the river, a large hawk hovered over the younger child taking it for a piece of meat. She shouted to frighten away the bird, but it was all in vain; the child was carried away by the hawk. Meanwhile, the elder boy heard his mother shouting from the middle of the stream and thought she was calling out to him to come to her. So he entered the stream to go to his mother, and was carried away by the strong current. Thus Patàcàrà lost her two sons as well as her husband. So she wept and lamented loudly, “A son is carried away by a hawk, another son is carried away by the current, my husband is also dead, bitten by a poisonous snake!” Then, she saw a man from Sàvatthi and she tearfully asked after her parents. The man replied that due to a violent storm in Sàvatthi the previous night, the house of her parents had fallen down and that both her parents, together with her three brothers, had died, and had been cremated on one funeral pyre. On hearing this tragic news, Patàcàrà went stark mad. She did not even notice that her clothes had fallen off from her and that she was half-naked. She went about the streets, shouting out, “Woe is me!”

While the Buddha was giving a discourse at the Jētavana Monastery, he saw Patàcàrà at a distance; so he willed that she should come to the congregation. The crowd seeing her coming tried to stop her, saying “Don’t let the mad woman come in.” But the Buddha told them not to prevent her coming in. When Patàcàrà was close enough to hear him, he told her to be careful and to keep calm. Then, she realized that she did not have her skirt on and shamefacedly sat down. Someone gave her a piece of cloth and she wrapped herself up in it. She then told the Buddha how she had lost her sons, her husband, her brothers and her parents. She later became a nun and attained liberation.

☆☆☆

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 #112

若人壽百歲──怠惰不精進，不如生一日──勵力行精進。

Though one should live a hundred years
lazy, of little effort,
yet better is life for a single day
strongly making effort.

☆☆☆

【第112偈的故事】

從前有一位比丘對自己無法證得聖果感到十分沮喪，同時覺得還俗既不恰當也是件羞恥的事，所以他認為自行結束生命比較恰當。他就把手放進裝有毒蛇的罐子，但罐中的蛇沒有咬他，這是他以前的善業保護他的緣故。後來，他又拿刀片企圖割喉自殺，但當他把刀片放在喉嚨的時候，他回想起自己今生做為一位比丘，在修行時所證得的清淨時，他的身心充滿喜悅。他接著超脫這份法喜，轉移心念至智慧的培養，不久就證得阿羅漢果。

他回到精舍時，其他比丘問他去那裏了？他回答說他企圖結束自己的生命，他們又問他，既然如此，他現在怎麼又在這裏呢？

「我本想用這把刀子割喉嚨，但我現在已經用智慧的劍斬除所有的煩惱。」他說。

這些比丘就向佛陀報告：「沙帕達沙自稱在企圖自殺時證得阿羅漢果，千鈞一髮的時刻，可以證得阿羅漢果嗎？」

「有可能，對精進修習止觀的修行人是有可能的。剎那間證得阿羅漢果是可能的，甚至當比丘經行時，腳尚未踏下去之前，都有可能證得阿羅漢果！」佛陀說。

(註) 證阿羅漢果純粹是心靈精神的層次，與世俗的時間和空間觀念無關。

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

Once a monk was not feeling happy with the life of a monk; at the same time he felt that it would be improper and humiliating for him to return to the life of a householder. So he thought it would be better to die. So thinking this, on one occasion, he put his hand into a pot where there was a snake but the snake did not bite him. This was because in a past existence the snake was a slave and the monk was his master. Because of this incident the monk was known as Venerable Sappadàsa. On another occasion, Venerable Sappadàsa took a razor to cut his throat; but as he placed the razor on his throat he reflected on the purity of his morality practice throughout his life as a monk and his whole body was suffused with delightful satisfaction (pãti) and bliss (sukha). Then detaching himself from pãti, he directed his mind to the development of insight knowledge and soon attained arahatship, and he returned to the monastery.

On arrival at the monastery, other monks asked him where he had been and why he took the knife along with him. When he told them about his intention to take his life, they asked him why he did not do so. He answered, I originally intended to cut my throat with this knife, but I have now cut off all moral defilements with the knife of insight knowledge.” The monks did not believe him; so they went to the Buddha and asked, “Venerable Sir, this monk claims that he has attained arahatship as he was putting the knife to his throat to kill himself. Is it possible to attain arahatta magga within such a short time?” To them the Buddha said, “Monks! Yes, it is possible; for one who is zealous and strenuous in the practice of tranquillity and insight development, arahatship can be gained in an instant. As the monk walks in meditation, he can attain arahatship even before his raised foot touches the ground.”

☆☆☆

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 #111

若人壽百歲──無慧無三昧，不如生一日──具慧修禪定。

Though one should live a hundred years
foolish, uncontrolled,
yet better is life for a single day
wise and meditative.

☆☆☆

【第111偈的故事】

喬達那尊者從佛陀得到禪修觀想的題目後，到森林中去禪修，並且證得聖果。證得聖果後，他出發回精舍去向佛陀頂禮問訊。路上，他停下來稍微休息一下，就坐在石板上，而進入禪定。這時候一群剛打劫村子的搶匪們也來到他休息的地方。他們誤以為他是個樹樁，就在他身上周圍放置他們搶奪來的贓物。第二天，天亮時，他們才發覺原來他是活生生的眾生，但他們卻又錯以為他是惡魔，嚇得想要急忙逃走。

喬達那告訴他們，他只是位比丘，不是惡魔，請他們不要害怕。搶匪們對他的話感到訝異，就請他原諒他們誤認他是樹樁的錯誤，他們也決定出家修行。

喬達那就在他們的陪伴下回到精舍，並且向佛陀報告事情的經過。
　　
佛陀告誡他們：「如果長命百歲，但是無明，盡做傻事，也是無益的人生；現在你們都已經明白佛法，變得有智慧了，所以，當一天有智慧的人比長年無明的人更有價值！」

　　這些新出家的比丘從此信受奉行佛陀的教法，努力成就自己的道業。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Khànu Koõdana.

This Venerable, it appears, obtained a meditation topic from the Buddha, and while residing in the forest attained arahatship. Desiring to inform the Buddha of his attainment, he set out to return from the forest. Growing tired by the way, he left the road, seated himself on a flat stone, and entered into a state of trance. Now at that time a band of five hundred thieves plundered a village, packed up their spoils in sacks of sizes proportioned to the strength of their several members, placed the sacks on their heads, and carried them for a long distance. Becoming weary, they said to themselves, “We have come a long distance; let us rest on the top of this flat rock.” So saying, they left the road, went to the rock, and mistook the Venerable for the stump of a tree. One of the thieves placed his sack on the Venerable’s head, and another placed his sack near his body. One after another, the five hundred thieves set their sacks in a circle about him and then lay down and went to sleep.

At dawn they woke up and took their sacks. Seeing the Venerable, and thinking he was an evil spirit, they started to run away. The Venerable said to them, “Lay disciples, have no fear; I am a monk.” Thereupon they prostrated themselves before his feet and begged his pardon, saying, “Pardon us, Venerable; we mistook you for the stump of a tree.” The ringleader of the thieves said, I intend to become a monk under the Venerable.” The rest said, “We also will become monks.” And with one accord all the thieves requested the Venerable to make them monks. The Venerable made monks of them all, just as did the novice Saükicca. From that time forward he went by the name of Stump Koõdana, Khànu-Koõdana.

Accompanied by those monks, he went to the Buddha. When the Buddha asked him, “Koõdana, you have obtained pupils?” he told him what had happened. The Buddha asked, “Monks, is this true?” “Yes, Venerable; we never saw such an exhibition of magical power before and therefore we have become monks.” The Buddha replied, “Monks, it were better for you to live but a single day in the exercise of the wisdom you have just acquired than to live for a hundred years committing such acts of foolishness.”

☆☆☆

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 #110

若人壽百歲──破戒無三昧，不如生一日──持戒修禪定。

Though one should live a hundred years
foolish, uncontrolled,
yet better is life for a single day
moral and meditative.

☆☆☆

【第110偈的故事】

有一天，三十位比丘各自從佛陀得到禪修的題目後，到遠離舍衛城的一個大村落去。這時候，茂密的森林中有一群搶匪要用活人去供養森林的守護靈，他們就到林子裡的精舍去，命令比丘們交出一位比丘，做為祭祀的犧牲。每一位比丘，不管年齡大小，都願意犧牲，其中有一位小沙彌沙其卡，他是受舍利弗指派前來的，雖然仍是稚齡孩童，但由於累世以來積聚了眾多善業，他已經證得阿羅漢果。他透露說他的老師─舍利弗預知這次行程會有危險，所以特意安排他陪同其他比丘一起來，而且他應該隨搶匪去。其他比丘聽他這麼一說，雖然很勉強，但他們對舍利弗深具信心，便同意由小沙彌隨搶匪去。

搶匪的祭祀準備就緒後，搶匪頭目就高舉著劍，朝小沙彌重重擊下，小沙彌這時候正在禪定中，結果劍不僅沒有砍傷小沙彌，反而彎曲變形。頭目就另外換一把劍，再砍下去，這次整柄劍向上直彎，也同樣不能傷到小沙彌的一根汗毛。這兩次的異常現象讓搶匪頭目震驚不已而放下劍，並且向小沙彌下跪，請求原諒。其他搶匪全都訝異不已，也一齊認錯。他們要求能夠追隨小沙彌修行，小沙彌便答應了他們的請求。

小沙彌就在這些新比丘的陪同下回林子的精舍去，其他比丘看見他回來都很高興，也鬆了口氣，大家就回祇樹給孤獨園向他們的老師舍利弗禮敬。之後，他們去見佛陀。佛陀告誡他們：「比丘們！即使長命百歲但犯下搶奪、偷盜或種種罪行，生命就毫無意義；德行具足的活一天比污穢的百年歲月更有價值 。」

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

On one occasion, thirty monks each took a meditation topic from the Buddha and left for a large village, one hundred and twenty yōjanas (leagues) away from Sàvatthi. At that time, five hundred robbers were staying in a thick jungle, and they wanted to make an offering of human flesh and blood to the guardian spirits of the forest. So they came to the village monastery and demanded that one of the monks be given up to them for sacrifice to the guardian spirits. From the eldest to the youngest, each one of the monks volunteered to go. With the monks, there was also a young novice monk by the name of Saükicca, who was sent along with them by Venerable Sàriputta. This novice monk was only seven years old, but had already attained arahatship. Saükicca said that Venerable Sàriputta, his teacher, knowing this danger in advance, had purposely sent him to accompany the monks, and that he should be the one to go with the robbers. So saying, he went along with the robbers. The monks felt very bad for having let the young novice monk go. The robbers made preparations for the sacrifice; when everything was ready, their leader came to the young novice monk, who was then seated, with his mind fixed on jhàna concentration. The leader of the robbers lifted his sword and struck hard at the young novice monk, but the blade of the sword curled up without cutting the flesh. He straightened up the blade and struck again; this time, it bent upwards right up to the hilt without harming the novice monk. Seeing this strange happening, the leader of the robbers dropped his sword, knelt at the feet of the novice monk and asked his pardon. All the five hundred robbers were amazed and terror-stricken; they repented and asked permission from Saükicca to become monks. He complied with their request.

Having so done, he established them in the ten precepts, and taking them with him, set out. So with a retinue of five hundred monks he went to their place of residence. When they saw him, they were relieved in mind.

Then Saükicca and the five hundred monks continued on their way to pay respect to Venerable Sàriputta, his teacher, at the Jētavana Monastery. After seeing Venerable Sàriputta they went to pay homage to the Buddha. When told what had happened, the Buddha said, “Monks, if you rob or steal and commit all sorts of evil deeds, your life would be useless, even if you were to live a hundred years. Living a virtuous life even for a single day is much better than a hundred years of a life of depravity.”

☆☆☆

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 #109

好樂敬禮者，常尊於長老，四法得增長：壽美樂與力。

For one of respectful nature
who ever the elders honours,
long life and beauty, joy and strength,
these qualities increase.

☆☆☆

【第109偈的故事】

從前，有兩位隱士共同居住在一起，並且一起修習苦行多年。後來，其中一位還俗，並且結了婚。當他的兒子出生後，他們夫妻兩人便帶著兒子去拜訪仍在苦行的隱士。這隱士看見他們時，對他們說：「願你們長命百歲！」但卻對男孩不說任何好話。他們十分困惑，問隱士為何對孩子保持沉默。隱士告訴他們這孩子只能再活七天，雖然他無法拯救孩子，但佛陀可能有辦法。

他們就帶著孩子去找佛陀。當兩人向佛陀頂禮問訊時，佛陀也只說：「願你們長命百歲！」而無言以對他們的孩子。佛陀知道男孩來日無多，為了防止孩子夭壽，佛陀吩咐他們在家門前搭起帳蓬，然後把孩子放在蓬內的床上。佛陀也派遣幾位比丘前去唸誦「護經」(註)七天。第七天，佛陀親自來到帳蓬，天神們也來了。這時候，一隻惡魔也在門口等待機會要奪走男孩的生命，但眾多天神繼續來臨，惡魔只好後退，讓出位子給天神們，結果，它只能站在離男孩很遠的地方。那天晚上，比丘們徹夜唸誦護經，男孩也因此獲救。第二天，男孩被人家從床上抱起來向佛陀致敬意，佛陀對男孩說：「願你長壽！」有人問佛陀，這孩子能活多久，佛陀說一百二十歲。因此人們就稱呼這孩子為亞育瓦達那（意思是長壽的孩子）。

男孩長大後，和他的朋友和信徒在國境內到處參訪。有一天，他們抵達祇樹給孤獨園時，園裏的比丘們認出他來，比丘就問佛陀說：「有沒有辦法使眾生長壽？」

佛陀說：「尊敬崇仰老者和智慧與德行兼備的人，可以讓人得到長壽、美貌、幸福和力量。」

註：「護經」是宗教偈語或經，如《慈經》或《寶經》，常常被唱誦以求保護，防止受傷害。

While residing in a village monastery near Dãghalanghika, the Buddha spoke this verse, with reference to âyuvaóóhanakumàra.

Once, there were two hermits who lived together practicing religious austerities for forty-eight years. Later, one of the two left the hermit life and got married. After a son was born, the family visited the old hermit and paid obeisance to him. To the parents the hermit said, “May you live long.” but he said nothing to the child. The parents were puzzled and asked the hermit the reason for his silence. The hermit told them that the child would live only seven more days and that he did not know how to prevent his death, but the Buddha might know how to do it.

So the parents took the child to the Buddha; when they paid obeisance to the Buddha, he also said, “May you live long” to the parents only and not to the child. The Buddha also predicted the impending death of the child. To prevent his death, the parents were told to build a pavilion at the entrance to the house, and put the child on a couch in the pavilion. Then some monks were sent there to recite the parittàs (protective chants) for seven days. On the seventh day the Buddha himself came to that pavilion; the dēvas from all over the universe also came. At that time the evil spirit Avaruddhaka was at the entrance, waiting for a chance to take the child away. But as more powerful dēvas arrived the evil spirit had to step back and make room for them so that he had to stay at a place two leagues away from the child. That whole night, recitation of parittàs continued, thus protecting the child. The next day, the child was taken up from the couch and made to pay obeisance to the Buddha. This time, the Buddha said “May you live long” to the child. When asked how long the child would live, the Buddha replied that he would live up to one hundred and twenty years. So the child was named âyuvaóóhana.

When the child grew up, he went about the country with a company of five hundred fellow devotees. One day, they came to the Jētavana Monastery, and the monks, recognizing him, asked the Buddha, “For beings is there any means of gaining longevity?” To this question the Buddha answered, “By respecting and honouring the elders and those who are wise and virtuous, one would gain not only longevity, but also beauty, happiness and strength.”

☆☆☆

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 #108

若人於世間，施捨或供養，求福一週年，如是諸功德，不及四分一，禮敬正直者。

Whatever one who merit seeks
should for a year make sacrifice,
all comes not to a quarter part
of honouring the Noble.

☆☆☆

【第108偈的故事】

有一次，舍利弗問一位婆羅門的朋友，有沒有做過任何的功德，他朋友回答說，他長久以來都提供大量的祭祀犧牲，希望來生能往生梵天。

舍利弗告訴朋友說，他的老師們一直教導他虛幻的希望，他的老師們根本不知道往生梵天的方法。舍利弗就引導他去見佛陀，請佛陀教他往生梵天的方法。

佛陀說：「婆羅門，即使僅是頃刻間頂禮聖者，也比整年度所供奉的大大小小祭祀犧牲，要來得好。」

While residing at the Vēluvana Monastery, the Buddha spoke this verse, with reference to a friend of Venerable Sàriputta.

The Venerable approached him and asked him, “Bràhmin, do you ever do a single good deed?” “Yes, Venerable.”

“What do you do?” “I offer sacrificial slaughter.’ (At that time, we are told, it was the custom to offer sacrificial slaughter at an expenditure of immense sums of money.)

The Venerable, after questioning his companion in that manner, conducted him to the Buddha, informed him of the incident, and said to him, “Venerable, tell this man the way to the World of Brahma.”

The Buddha asked him, “Bràhmin, are you correctly reported?” “Yes,” replied the bràhmin.

“Bràhmin, though you should offer sacrificial slaughter for a year, yet would your act not be worth the fourth part of the act of him who, with believing heart, gives alms on the people, or of those who, with good intention, render homage to my disciples.”

☆☆☆

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 #107

若人一百年──事火於林中，不如須臾間，供養修己者，彼如是供養，勝祭祀百年。

One might tend for a hundred years
the forest’s sacred fire,
but if for only a moment one
might honour the self-developed,
such honour were better by far
than centuries of sacrifice.

☆☆☆

【第107偈的故事】

舍利弗的侄子是一位婆羅門。有一次，舍利弗問他，有沒有做過任何的功德。他的侄子回答說，他每個月都在火祭中犧牲一隻羊，期望將來能往生梵天。舍利弗告訴他說，他的老師們一直給他錯誤的教法，他的老師們根本不知如何往生梵天。

然後，舍利弗引領侄子去見佛陀，佛陀就教他確實可以往生梵天的佛法，並告訴他說：「頃刻之間，頂禮真正的聖人比火祭犧牲一百年好。」

註：「火祭」在當時的伊朗和印度相當流行。部份人認為火是神祇之一。有些人認為透過火祭，他們可以討好神祇，而得到賜福和保護。另外，動物祭祀和在恆河中沐浴也很普遍。佛陀是當時唯一指出這些方法都是無益的宗教師 。

While residing at the Vēluvana Monastery, the Buddha spoke this verse, with reference to Venerable Sàriputta’s nephew.

For the Venerable went to his nephew also and said, “Bràhmin, do you ever do a single good deed?” “Yes, Venerable.”

“What do you do?” “Month after month, I slay a single beast and tend the sacrificial fire.”

“For what purpose do you do that?” “That, they say, is the way to the World of Brahma.”

“Who told you so?” “My teachers, Venerable.”

“Neither you nor your teachers know the way to the World of Brahma. Come, let us go to the Buddha.”

So Venerable Sàriputta conducted his nephew to the Buddha, informed the Buddha of the incident, and said to him, “Venerable, tell this man the way to the world of the Brahma.”

Said the Buddha, “Bràhmin, are you correctly reported?” “Yes, Venerable.”

“Bràhmin, though you should thus tend the sacrificial fire for a hundred years, yet would the merit of your performance not attain the worth of honour done to my disciple for even a single instant.”

☆☆☆

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 #106

月月投千（金）──供犧牲百年，不如須臾間，供養修己者，彼如是供養，勝祭祀百年。

Month by month for a hundred years
a thousand one might sacrifice,
but if for only a moment one
might honour the self-developed,
such honour were better by far
than century of sacrifice.

☆☆☆

【第106偈的故事】

舍利弗的叔叔是一位婆羅門，有一次，舍利弗問他，有沒有做過任何的功德。他的叔叔回答說，他每個月供養裸身的苦行者，希望將來能往生梵天。舍利弗告訴他說，他的老師們並不了解往生梵天的方法。說完後，舍利弗更引領叔叔去見佛陀，並請求佛陀開示確實可以使人往生梵天的佛法。

佛陀向舍利弗的叔叔說：「供養一湯匙的食物給真正的聖人，比你供養那些不值得供養的人更好。」

While residing at the Vēluvana Monastery, the Buddha spoke this verse, with reference to a bràhmin, who was the maternal uncle of Venerable Sàriputta.

Venerable Sàriputta once went to his uncle and said, “Bràhmin, do you ever do a single good deed?” “I do, Venerable.”

“What do you do?” “Month after month, I give alms to the value of a thousand pieces of money.”

“To whom do you give this money?” “To the naked ascetics, Venerable.”

“And what do you hope to gain thereby?” “I hope to gain the world of Brahma.”

“But is this the way to reach the World of Brahma?” “Yes, Venerable.”

“Who told you so?” “My teachers told me so, Venerable.”

“Bràhmin, neither you nor your teachers know the way to the World of Brahma. The Buddha alone knows the way thereto. Come with me, and I will ask him to tell you the way to the world of Brahma.”

So Venerable Sàriputta took his uncle with him, went to the Buddha, and told him all about it, saying, “Venerable, this Bràhmin said so and so. Be so good as to tell him the way to the World of Brahma.”

The Buddha asked, “Bràhmin, are you correctly reported?” “Yes, Venerable.”

“Bràhmin, though you should give alms in this way for a hundred years, yet were it far more fruitful for a man, with believing heart, for but a single instant to look upon my disciple or to bestow upon him a mere spoonful of boiled rice.”

☆☆☆

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 # 104 ~ 105

能克制自己，過於勝他人。若有克己者，常行自節制。

Greater the conquest of oneself
than subjugating others,
that one who’s always self-restrained,
that one who’s tamed of self .


天神乾闥婆，魔王並梵天，皆遭於敗北，不能勝彼人。

Neither deva nor minstrel divine,
nor Mara together with Brahma,
can overthrow the victory
of such a one as this.

☆☆☆

【第104 - 105偈的故事】

一位婆羅門告訴佛陀：「尊者，我認為你只知有法益的修行，對無益的事一無所知。」佛陀說他也了解無益且有害的事。佛陀就列舉六種會消耗財產的行為：
(1) 太陽高掛了才起床 (2) 疏懶成性 (3) 殘暴 (4) 沉溺毒品(尤其指酒) 而昏醉迷糊 (5) 在惹人懷疑的時間內，獨自在街上閒逛 (6) 邪淫。

佛陀接著問這婆羅門如何維生，婆羅門回答說以賭博維生 (註)。佛陀再問他輸贏情形，當婆羅門回答說有輸有贏時，佛陀說：「在賭博中獲勝，無法與克服煩惱的成就相比。」

備註：在《敗亡經》中，佛陀說賭博是造成人墮落的原因之一。

While residing at the Jētavana Monastery, the Buddha spoke these verses, with reference to the bràhmin Anatthapucchaka.

On one occasion, a bràhmin by the name of Anatthapucchaka, came to the Buddha and said to him, “Venerable, I think that you know only the practices that are beneficial and not the practices that are not beneficial.” To him, the Buddha answered that he also knew the practices which were not beneficial and harmful. Then the Buddha enumerated six practices which cause dissipation of wealth; they are: (1) sleeping until the sun has risen, (2) habitual idleness, (3) cruelty, (4) indulgence in intoxicants which cause drunkenness and negligence, (5) sauntering alone in streets at unearthly hours, and (6) sexual misconduct.

When the bràhmin heard this, he applauded the Buddha, saying, ‘Well said, well said, teacher of the multitude, leader of the multitude! You know indeed both gain and loss.” “Indeed, bràhmin, there is none other that knows loss so well as I”. Then the Buddha considered within himself what motive actuated the bràhmin, and asked him, “Bràhmin, how do you make your living?” “By gambling, Venerable.” “But who wins, you or the other man?” “Sometimes I win and sometimes the other man wins.” Then said the Buddha, “Bràhmin, a trifling matter is the victory of him who defeats another; there is no superior advantage in such a victory. But he who overcomes his depravities and so conquers self, wins a better victory, for such a victory no one can turn into defeat.”

☆☆☆

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 # 102 ~ 103

彼誦百句偈，若無義理者，不如一法句，聞已得寂靜。

Though a thousand verses chant
composed of meaningless lines,
better the single Dhamma-line
one hears, then comes to calm.


彼於戰場上，雖勝百萬人；未若克己者，戰士之最上！

Though thousand times a thousand
in battle one may conquer,
yet should one conquer just oneself
one is the greatest conqueror.

☆☆☆

【第102 - 103偈的故事】

拘達娜是舍衛城裡一位富翁的女兒，一直過著平靜、深居簡出的日子。但是有一天，她看見一位將要被處決的小偷時，剎那間就愛上他了。從此以後她拒絕吃飯，除非能嫁給他，否則她也不願活下去。

拘達娜的父母只好向國王的官員行賄，換取小偷的生命，然後將她嫁給他。雖然她非常愛他，但他卻只愛她的財富。有一天，他說服她把所有的首飾裝戴在身上，然後告訴她，他想供養山靈，答謝它們在他生命危險的時候拯救他。說完後，他就帶她往山頂上走去。但是他們抵達山頂時，他卻說要殺了她，以便佔有她的首飾。她懇求他只拿走首飾，而饒她一命，但他悍然拒絕。這時候，她明白若不除去他，自己非死不可，所以必需謹慎、機智應付。她於是告訴他，既然他們只能再相處幾分鐘，她想最後一次向他頂禮，說著，她就繞著他緩緩的走，並趁機從他的背後把他推下山去。

住在山頂的天神目睹整個事件的過程後，鼓掌讚許她的作為，並且說：「不只男性有智慧，女性也能具足智慧，並且在今生今世就展現智慧！」

經過這件事情後，她不想再回家了，就把所有的首飾掛在樹上，然後一個人到處流浪，也不知道究竟該到那裡去。後來，她碰巧來到女遊行外道居住的地方，就成為她們其中的一員。她們教她所有的詭辯技巧。由於聰穎，她在很短的時間內就完全掌握其中的訣竅。這時候，這些女遊行外道就告訴她四處去雲遊，她們也告訴她，如果有人能夠回答她的所有詰問，就拜此人為師。從此以後，她就到國內所有地方去雲遊，公開向所有的人挑戰。很多著名的人士接受她的挑戰，但沒有人駁倒她。

最後，她來到舍衛城。進城之前，她一如往常，把一隻樹枝插在一土堆上，公開挑戰所有人。舍利弗尊者接受她的挑戰，她詢問舍利弗非常多的問題，而舍利弗也一一加以解答。問完之後，輪到舍利弗發問，他只問她一句話：「“一”是什麼？」(註1) 她卻張口結舌，無法回答，就央請舍利弗解釋它的涵意。舍利弗建議她先出家為比丘尼，她也信守諾言地服從舍利弗的建議，正信出家為比丘尼，並且精進奉行舍利弗的教導，而在幾天之內就證得阿羅漢果。

後來，有些比丘針對此事請教佛陀：「拘達娜比丘尼真的可能在只聽聞少許的法義就證得阿羅漢果嗎？」

佛陀說：「比丘們！不要以多少來判斷法義，一句法義比一百句毫無意義的言語更發人深省。」

註１：眾生只需要一件東西來維持生命：食物 。

While residing at the Jētavana Monastery, the Buddha spoke these verses with reference to Nun Kunóalakēsã.

A rich merchant of Ràjagaha had an only daughter who was about sixteen years of age, and she was exceedingly beautiful and fair to see. Her mother and father lodged her on the topmost floor of a seven-storied palace in an apartment of royal splendor, and gave her only a single slave-woman to wait upon her. Now one day a young man of station was caught in the act of robbery. They bound his hands behind his back and led him to the place of execution, scourging him with lashes at every cross-road. The merchant’s daughter heard the shouts of the crowd, said to herself, “What is that?” looked down from the top of the palace, and saw him. Straightaway she fell in love with him. So great, in fact, was her longing for him that she took to her bed and refused to eat. Her mother asked her, “What does this mean, my dear daughter?” If I can have that young man who was caught in the act of committing robbery and who was led through the streets, life will be worth living; if not, life is not worth living; I shall die here and now.” The mother, unable to pacify her daughter, told the father; but the father likewise was unable to pacify his daughter. “What is to be done?” thought he. He sent a thousand pieces of money to the king’s officer who had captured the robber and who was accompanying him to the place of execution, saying, “Take this money and send the robber to me.” “Very well!” said the king’s officer. He took the money, released the robber, had another man put to death, and sent word to the king, “The robber has been executed, your majesty.”

The merchant gave his daughter in marriage to the robber. She resolved to win favour of her husband; and from that time on, adorned with all her adornments, she prepared her husband’s meals with her own hand. After a few days the robber thought to himself, “When can I kill this woman, take her jewels and sell them, and so be able to take my meals in a certain tavern? This is the way!” He took to his bed and refused to eat. She came to him and asked, “Are you in pain?” “Not at all, wife.” “Then perhaps my mother and father are angry with you?” “They are not angry with me, wife.” “What is the matter, then?” “Wife, that day when I was bound and led through the streets, I saved my life by vowing and offering to the deity that lives on Robbers’ Cliff; likewise it was through his supernatural power that I gained you for my wife. I was wondering how I could fulfill my vow of an offering to the deity.” “Husband, do not worry; I will see to the offering; tell me what is needed.” “Rich rice porridge, flavoured with honey; and the five kinds of flowers, including the làjà flower.” “Very well, husband, I will make ready the offering.” Having prepared the whole offering, she said to her husband, “Come, husband, let us go”. “Very well, wife; let your kinsmen remain behind; put on your costly garments and adorn yourself with your precious jewels, and we will go gaily, laughing and enjoying ourselves.” She did as she was told. But when they reached their destination, he said to her, I have no use for the offering; I deceived you in bringing you here with an offering.” “Then why did you bring me here, husband?” “To kill you, seize your jewels, and escape.” Terrified with the fear of death, she said to him, “Husband, both my jewels and my person belong to you; why do you speak thus?” Over and over again she pleaded with him, “Do not do this;” but his only reply was, I will kill you.” “After all, what will you gain by killing me? Take these jewels and spare my life.” She thought to herself, “Oh, what a wicked deed is this! However, wisdom was not made to be cooked and eaten, but rather to make men look before they leap. I shall find a way of dealing with him.” And she said to him, “Husband, when they caught you in the act of committing robbery and led you through the streets, I told my mother and father, and they spent a thousand pieces of money in ransoming you, and they gave you a place in their house, and from that time on I have been your benefactress; today do me the favour of letting me pay obeisance to you.” “Very well, wife,” said he, granted her the favour of paying obeisance to him, and then took his stand near the edge of the cliff. She walked around him three times, keeping him on her right hand, and paid obeisance to him in the four places. Then she said to him, “Husband, this is the last time I shall see you. Henceforth you will see me no more, neither shall I see you any more.” And she embraced him both before and behind. Then, remaining behind him, as he stood off his guard near the edge of the cliff, she put one hand to his shoulder and the other to the small of his back, and flung him over the cliff. Thus was the robber hurled into the abyss of the mountain, and dashed to pieces when he reached the bottom. Having thrown the robber over the cliff, she came to a certain hermitage of nuns. She reverently bowed and said, “Sister, receive me into your order as a nun.” So they received her as a nun.

When she had mastered the thousand articles of faith, they said to her, “You have acquired proficiency; now go throughout the length and breadth of Jambudãpa and look for some one able to match question and answer with you.” So, placing a branch of rose-apple in her hands, they dismissed her with these words, “Go forth, sister; if any one who is a layman is able to match question and answer with you, become his slave; if any monk, enter his Sangha as a nun.” No one was able to match question and answer with her; in fact, such a reputation did she acquire that whenever men heard the announcement, “Here comes the ‘Nun of the Rose-Apple,’” they would run away.

Before entering a town or village for alms, she would scrape a pile of sand together before the village gate and there plant her rose-apple branch. Then she would issue her challenge, “Let him that is able to match question and answer with me trample this rose-apple branch under his feet.” So saying, she would enter the village. No one dared to pass beyond that spot. When one branch withered, she would procure a fresh one. Traveling about in this way, she arrived at Sàvatthi, planted the branch before the city gate, issued her challenge in the usual way, and went in to seek alms. A number of young boys gathered about the branch and waited to see what would happen. Then the Venerable Sàriputta said, “Go ahead, boys, trample that branch under your feet.”

When the nun returned, she asked, “Venerable, did you tell them to trample my branch under their feet?” “Yes, sister.” “Well then, match question and answer with me.” “Very well, I will do so.”

The nun said to the Venerable, “Venerable, I wish to ask you a question.” “Ask it, sister.” So she asked him the thousand articles of faith. Every question the nun asked, the Venerable answered correctly. Then he said to her, “I will ask you just one; will you answer me?” “Ask your question, Venerable.” Then the Venerable asked her, “What is one?” She said to herself, “This is a question I should be able to answer,” but not knowing the answer, she inquired of the Venerable, “What is it, Venerable?” “This is the Buddha’s question, sister.” “Tell me also the answer, Venerable.” “If you will enter our Sangha, I will tell you the answer.” “Very well, admit me to the Sangha.” The Venerable sent word to the nuns and had her admitted. After being admitted to the Sangha, she made it her full profession, took the name Kunóalakēsã, and after a few days became an arahat endowed with the supernatural faculties.

☆☆☆

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 #101

雖誦千句偈，若無義理者，不如一句偈，聞已得寂靜。

Though a thousand verses be
composed of meaningless lines,
better the single line of verse
one hears, then comes to calm.

☆☆☆

【第101偈的故事】

一群商人共同搭船出海，不幸發生海難，除了一人以外，所有人都喪生了。這唯一活命的人抓住一片木板，最後漂流到輸帕羅卡港。上岸後，他用一片樹皮遮住身子，坐在人們可以看得見的地方。有些過往的行人給他食物，有些人則以為他是聖者，而向他致敬。另外有人給他衣服穿，但他卻不接受，因為他害怕穿上衣服以後，人們會降低對他的敬意。同時，有些人認為他是阿羅漢，他也就自以為是阿羅漢。因此，人們稱呼他「婆醯迦達如斯亞」。

大約在這時候，大梵天曾是他某一世的朋友看見婆醯迦誤入歧途，覺得引導他回正道是自己的責任，所以在晚上時候，大梵天就去找婆醯迦，並告訴他：「婆醯迦！你還不是阿羅漢，更重要的是，你還沒有成為阿羅漢的德行。」婆醯迦聽完大梵天的話，抬起頭來：「是啊！我必須承認，正如你所說的，我不是阿羅漢。我現在明白自己犯了大錯。但是，究竟在這世間上，誰是阿羅漢？」大梵天就勸告他去舍衛城，請佛陀助他一臂之力。

婆醯迦明白自己犯了大錯，非常沮喪，就直接到舍衛城去見佛陀。後來，他看見佛陀和比丘們正在化緣，就很恭敬地跟上去，請求佛陀教他佛法，佛陀告訴他，現在正在化緣，不是說法的時間。

「尊者！沒有人瞭解你我生命中的危險，所以請教我佛法吧！」婆醯迦繼續懇求。

佛陀知道婆醯迦剛才長途跋涉，驟然得遇佛陀，內心正雀躍不已，所以無法立刻接受佛法。佛陀不願在這種情況下立即向他說法，而希望等他內心平靜下來時，再向他說法，他也才能心領神會。但婆醯迦仍契而不捨地懇請，佛陀只好站在路上對他說：

「婆醯迦！當你看東西的時候，就只看見那件東西；聽聲音的時候，就只聽見那聲音；聞、嚐、觸任何東西時，就只是聞、嚐和觸那東西；想事情時，就全神想那件事情。」

婆醯迦如法奉行，同時因為全神貫注，他的過去善業現前，而證得阿羅漢果。他於是懇請佛陀允許他加入僧伽，佛陀要他先準備三衣、缽和比丘必備的東西。但當他出去籌備的時候，卻被一隻動物攻擊致死。後來，佛陀和比丘進食完畢後，在路上發現婆醯迦的屍體。佛陀要比丘們把他的屍體火化，把遺物供養在浮圖中。

回到祇樹給孤獨園時，佛陀說婆醯迦已經證入涅槃。佛陀並且說婆醯迦是最快證得神通的人。比丘對佛陀的說法感到困惑，就問佛陀，婆醯迦在何時、如何證得阿羅漢果。佛陀說：「婆醯迦在路上聽我說法時，就證得阿羅漢果。」比丘卻懷疑怎麼可能只聽幾句法語就能證得阿羅漢果。佛陀說：「法句或說法時間的長短與證果快慢無關。」

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

A group of merchants went out to sea in a boat; their boat was wrecked at sea and all, except one, died. The only survivor got hold of a plank and eventually came to land at the port of Suppàraka. As he was naked, he tied a piece of bark to his body, got hold of a bowl, and sat in a place where people could see him. Passers-by gave him rice and gruel; some thought that he was a holy man and paid respects to him. Some brought clothes for him to wear but he refused, fearing that by wearing clothes, people would give less respect to him. Besides, because some said that he was an arahat, he mistakenly came to think that he realy was one. Thus, because he was a man of wrong views who was wearing a piece of bark as his clothing, he came to be known as Bàhiyadàrucãriya. Mahàbrahma came to him in the night and said to him, “Bàhiya, you are not an arahat yet, and what is more, you do not have the qualities that make one an arahat.” Bàhiya looked up at Mahàbrahma and said, “Yes, I must admit that I am not an arahat, as you have said. I now realize that I have done a great wrong. But is there anyone else in this world now who is an arahat (a perfected person)?” Mahàbrahma then told him that there lived in Sàvatthi a Teacher, Gōtama Buddha, an arahat, who was perfectly self-enlightened.

Bàhiya found the Buddha going on an alms-round with other monks and respectfully followed him. He pleaded with the Buddha to teach him the Dhamma, but the Buddha replied that since they were on an alms-round it was not yet time for a religious discourse. And again, Bàhiya pleaded, “Venerable, one cannot know the danger to your life or to my life, so please talk to me about the Dhamma.” The Buddha knew that Bàhiya had made the journey of one hundred and twenty yōjanas in one night, and also that he was overwhelmed with joy at seeing the Buddha. That was why the Buddha did not want to talk about the Dhamma immediately but wanted him to calm down to enable him to take in the Dhamma properly. Still, Bàhiya persistently pleaded. So, while standing on the road, the Buddha said to Bàhiya, “Bàhiya, when you see an object, be conscious of just the visible object; when you hear a sound, be conscious of just the sound; when you smell or taste or touch something, be conscious of just the smell, the taste or the touch; and when you think of anything, be conscious of just the mind-object.”

After hearing the above discourse, Bàhiya attained arahatship and he asked permission from the Buddha to join the Sangha. The Buddha told him to get the robes, the bowl and other requisites of a monk. On his way to get them, he was gored to death by a cow which was, in fact, a female evil spirit in the likeness of a cow. When the Buddha and the other monks came out after having had their meal, they found Bàhiya lying dead on a rubbish heap. As instructed by the Buddha, the monks cremated the body of Bàhiya and had his bones enshrined in a ståpa. Back at the Jētavana Monastery, the Buddha told the monks that Bàhiya had realized Nibbàna. He also told them that as far as speed was concerned in attaining Magga Insight (abhinnà) Bàhiya was the fastest, the best (ētadaggaü). The monks were puzzled by the statement made by the Buddha and they asked him why and when Bàhiya became an Arahat. To this, the Buddha replied, “Bàhiya attained arahatship while he listened to my instructions given to him on the road when we were on the alms-round.” The monks wondered how one could attain arahatship after listening to just a few sentences of the Dhamma. So, the Buddha told them that the number of words or the length of a speech did not matter if it was beneficial to someone.

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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