Dhammapada verse #124

假若無有瘡傷手，可以其手持毒藥。毒不能患無傷手。不作惡者便無惡。

If in the hand’s no wound
poison one may bear.
A woundless one is poisoned not,
non-doers have no evil.

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【第124偈的故事】

王舍城中有一年輕的富家女確實了解佛法，證得初果。有一天，一位名字叫做拘古塔米他的獵人到城裏來販賣獸肉。這年輕女孩一眼瞥見他時，就深深愛上他而跟隨他，後來並且與他結婚，一起住在一個小村落裡。時光荏苒，他們總共生育了七個孩子，也都長大成人，各自結婚了。一天清晨，佛陀觀察世間，發現這對夫婦一家人就要領悟佛法了，就前往這獵人設置在林子裡的陷阱去，並且在陷阱附近留下自己的腳跡，然後坐在離陷阱不遠的灌木陰影下。不久之後，獵人來查看陷阱，發現沒有動物落入陷阱，但卻在陷阱不遠處發現有人的腳跡。他斷定有人比他更早到這裡來，並且放掉陷阱中的動物，所以當他發現正坐在灌木下的佛陀時，他認定佛陀就是放走動物的人。他一時怒火中燒而取出弓箭，準備向佛陀射去，正在拉弓時，卻全身僵住，無法動彈，像一座雕像。他的孩子們這時正好趕來，他們也認為坐在灌木下的佛陀是父親的敵人，便取出弓箭，準備射佛陀，但也像他們父親一樣，全都動彈不得。

獵人的太太和所有的兒媳婦在家中等不到丈夫們回來，也都趕來了，當她看見獵人和所有的孩子都拿箭向著佛陀時，大聲地叫：「不可殺死我父親！」

獵人聽見太太的叫聲時，心中想著：「前面樹下的人一定是我丈人。」他們的孩子們也想著：「這人必定是我的外祖父。」有了這個想法之後，關愛之心油然生起。這時候獵人太太又說話了：「放下你們的弓和箭，向我的父親頂禮問訊吧！」佛陀知道這時候獵人和他的孩子們內心全部都沒有殺意了，就讓他們能夠動身子。他們放下弓箭後，一齊向佛陀頂禮問訊，並且在聽聞佛陀說法後全部明白佛法，證得初果。

佛陀回精舍後向其他比丘敘說獵人全家的事。比丘就問：「世尊！已經了解佛法的獵人太太幫助丈夫和孩子們準備外出打獵的弓箭和羅網，仍然不算犯殺生之罪嗎？」

佛陀說：「證初果的人不殺生，他們不願意眾生為人所殺。獵人的妻子只是遵從獵人的命令而準備弓和箭，她心中從沒有幫助丈夫去殺生的念頭。手掌若沒有傷口，不會受毒藥感染；同理，她沒有作惡的意圖，所以她沒有犯任何的惡業。」

While residing at the Vēluvana Monastery, the Buddha spoke this verse, with reference to the hunter Kukkuñamitta and his family.

At Ràjagaha there was once a rich man’s daughter who had attained sōtàpatti fruition as a young girl. One day, Kukkuñamitta, a hunter, came into town in a cart to sell venison. Seeing Kukkuñamitta the hunter, the rich young lady fell in love with him immediately; she followed him, married him and lived with him in a small village. As a result of that marriage, seven sons were born to them and in course of time, all the sons got married. One day, the Buddha surveyed the world early in the morning with his supernormal power and found that the hunter, his seven sons and their wives were due for attainment of sōtàpatti fruition. So, the Buddha went to the place where the hunter had set his trap in the forest. He put his footprint close to the trap and seated himself under the shade of a bush, not far from the trap.

When the hunter came, he saw no animal in the trap; he saw the footprint and surmised that someone must have come before him and let out the animal. So, when he saw the Buddha under the shade of the bush, he took him for the man who had freed the animal from his trap and flew into a rage. He took out his bow and arrow to shoot at the Buddha, but as he drew his bow, he became immobilized and remained fixed in that position like a statue. His sons followed and found their father; they also saw the Buddha at some distance and thought he must be the enemy of their father. All of them took out their bows and arrows to shoot at the Buddha, but they also became immobilized and remained fixed in their respective postures.

When the hunter and his sons failed to return, the hunter’s wife followed them into the forest, with her seven daughters-in-law. Seeing her husband and all her sons with their arrows aimed at the Buddha, she raised both her hands and shouted, “Do not kill my father.”

When her husband heard her words, he thought, “This must be my father-in-law”, and her sons thought, “This must be our grandfather” and thoughts of loving-kindness came into them. Then the lady said to them, “Put away your bows and arrows and pay obeisance to my father.” The Buddha realized that, by this time, the minds of the hunter and his sons had softened and so he willed that they should be able to move and to put away their bows and arrows. After putting away their bows and arrows, they paid obeisance to the Buddha and the Buddha expounded the Dhamma to them. In the end, the hunter, his seven sons and seven daughters-in-law, all fifteen of them, attained sōtàpatti fruition. Then the Buddha returned to the monastery and told Venerable ânanda and other monks about the hunter Kukkuñamitta and his family attaining sōtàpatti fruition in the early part of the morning. The monks then asked the Buddha, “Venerable, is the wife of the hunter, who is a sōtàpanna, also not guilty of taking life, if she has been getting things like nets, bows and arrows for her husband when he goes out hunting?” To this question the Buddha answered, “Monks, the sōtàpannas do not kill, they do not wish others to get killed. The wife of the hunter was only obeying her husband in getting things for him. Just as the hand that has no wound is not affected by poison, so also, because she has no intention to do evil she is not doing any evil.”

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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 #123

商人避險道，伴少而貨多；愛生避毒品，避惡當亦爾。

As merchant on a perilous path,
great wealth having little guard,
as life-loving man with poison
so with evil heedful be.
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【第123偈的故事】

摩訶達那是舍衛城的一位富商。有一次，一群搶匪計劃搶劫他，卻苦無下手機會，他們打聽到摩訶達那將搭載裝滿貴重商品的車子外出，並且知道他也邀請一群比丘同行，因為彼此的目的地相同，摩訶達那甚至答應比丘們，會提供比丘們一路上所需要的任何東西。這群搶匪打聽到確實的消息後，就先行出發，並且在路上躲了起來，等待摩訶達那一行人車的來臨。

但摩訶達那抵達搶匪躲藏的森林外圍時，就停了下來，準備停留幾天之後再上路。這些搶匪知道他們要駐紮幾天，就準備動手搶劫。而這時候摩訶達那也知道有人要打劫他，便決定打道回府，搶匪探聽到車隊要回去了，就又躲到回去的路上。這時候，村子裡的一些人向摩訶達那通風報信，說搶匪已經移往他們回去的路上。

摩訶達那最後又決定停留在村子裡幾天，並且把這決定告訴同行的比丘，比丘們就自行回舍衛城。回去之後，他們向佛陀報告這次行程取消的原因。佛陀告誡他們：「比丘，摩訶達那知道遠離被搶匪圍困的旅程，珍惜生命的人遠離有毒的人、事、物。同理，有智慧的比丘了解人生就像充滿危險的旅程，所以要精進努力，不犯惡行！」

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

Mahàdhana was a rich merchant from Sàvatthi. On one occasion, five hundred robbers were planning to rob him, but they did not get the chance to rob him. In the meantime, they heard that the merchant would soon be going out with five hundred carts loaded with valuable merchandise. The merchant Mahàdhana also invited the monks who would like to go on the same journey to accompany him, and he promised to look to their needs on the way. So, five hundred monks accompanied him. The robbers got news of the trip and went ahead to lie in wait for the caravan of the merchant. But the merchant stopped at the outskirts of the forest where the robbers were waiting. The caravan was to move on after camping there for a few days. The robbers got the news of the impending departure and made ready to loot the caravan; the merchant, in his turn, also got news of the movements of the bandits and he decided to return home. The bandits now heard that the merchant would go home; so they waited on the homeward way. Some villagers sent word to the merchant about the movements of the bandits, and the merchant finally decided to remain in the village for some time. When he told the monks about his decision, the monks returned to Sàvatthi by themselves.

On arrival at the Jãtavana Monastery, they went to the Buddha and informed him about the cancellation of their trip. To them, the Buddha said, “Monks, Mahàdhana keeps away from the journey beset with bandits, one who does not want to die keeps away from poison; so also, a wise monk, realizing that the three levels of existence are like a journey beset with danger, should strive to keep away from doing evil.”

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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 #122

莫輕於小善！謂『我不招報』，須知滴水落，亦可滿水瓶，智者完其善，少許少許積。

Think lightly not of goodness,
‘It will not come to me’,
for by the falling of water drops
a water jar is filled.
The sage with goodness fills himself,
he soaks up little by little.

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【第122偈的故事】

從前，舍衛城中有一男子聽完佛陀的說法後，大受感動，決定信受奉行。在那次的說法中，佛陀勸人不僅自己要布施，更要勸導他人也布施，因為如此，所獲得的功德會更大。這男子就邀請佛陀和眾多比丘第二天到他家接受供養。他接著告訴每戶街坊鄰居，明天要供養佛陀和眾多比丘，希望他們能隨份供養。這時候，有一位名字叫做畢拉潘達卡的富翁，看著這男子家家戶戶去穿梭時，心裡咕嚕著：「這討厭的傢伙！怎麼不估量自己的能力，獨自供養比丘就好了，卻要央求大夥兒跟他一齊供養呢？」所以他就要這男子拿缽來，然後放進一些米、奶油和蜂蜜。這男子把富翁供養的這些東西單獨放，不和其他人的供養品混淆。富翁不曉得為什麼他的供養品要單獨放，他懷疑這男子如此做，是要別人知道身為富翁的他，卻小氣地只布施這麼少的東西，好羞辱他，所以就派人跟著去看個究竟。

這男子把富翁布施的東西分成一小部分一小部分，然後將它們放入裝有其它供養品如米、咖哩和甜肉的各個壺罐中。這樣子，富翁就可以獲得較多的功德。富翁的僕人回去報告男子的處理方法時，富翁不知道這男子的意圖。第二天，他攜把刀子前去供養的地方，只要這男子敢公開他供養的東西這樣少，他就要殺了這男子。

但這男子向佛陀說：「尊者！這次的供養布施，是大家共同供養的。任何人供養的多少無關緊要。每個人都虔誠、慷慨供養。所以，希望所有人都獲得相同的功德。」

富翁聽完這男子的話後，明白自己誤會別人了，就請這男子原諒：「朋友！請原諒我對你心懷惡意。」佛陀聽到富翁的表白後，告誡富翁：「即使非常細微的善行，也不可以輕視。如果經常做小小的善行，它也會變成巨大的善業。」

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

Once, a man from Sàvatthi, having heard a discourse given by the Buddha, was very much impressed, and decided to practice what was taught by the Buddha. The exhortation was to give in charity not only by oneself but also to get others to do so and that by so doing one would gain much merit and have a large number of followers in the next existence. So, that man invited the Buddha and all the resident monks in the Jētavana Monastery for alms-food the next day. Then he went round to each one of the houses and informed the residents that alms-food would be offered the next day to the Buddha and other ‘monks and so to contribute according to their wishes. The rich man Bilàlapàdaka seeing the man going round from house to house disapproved of his behaviour and felt a strong dislike for him and murmured to himself “O this wretched man! Why did he not invite as many monks as he could himself offer alms, instead of going round coaxing people!” So he asked the man to bring his bowl and into this bowl, he put only a little rice, only a little butter, only a little molass. These were taken away separately and not mixed with what others had given. The rich man could not understand why his things were kept separately, and he thought perhaps that man wanted others to know that a rich man like him had contributed very little and so put him to shame. Therefore, he sent a servant to find out.

The promoter of charity put a little of everything that was given by the rich man into various pots of rice and curry and sweetmeats so that the rich man may gain much merit. His servant reported what he had seen; but Bilàlapàdaka did not get the meaning and was not sure of the intention of the promoter of charity. However, the next day he went to the place where alms-food was being offered. At the same time, he took a knife with him, intending to kill the chief promoter of charity, if he were to reveal in public just how little a rich man like him had contributed.

But this promoter of charity said to the Buddha, “Venerable, this charity is a joint offering of all; whether one has given much or little is of no account; each one of us has given in faith and generosity; so may all of us gain equal merit.” When he heard those words, Bilàlapàdaka realized that he had wronged the man and pondered that if he were not to own up his mistake and ask the promoter of charity to pardon him, he would be reborn in one of the four lower worlds (apàyas). So he said, “My friend, I have done you a great wrong by thinking ill of you; please forgive me.” The Buddha heard the rich man asking for pardon, and on inquiry found out the reason. So, the Buddha said, “My disciple, you should not think lightly of a good deed, however small it may be, for small deeds will become big if you do them habitually.

☆☆☆

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 #121

莫輕於小惡！謂『我不招報』，須知滴水落，亦可滿水瓶，愚夫盈其惡，少許少許積。

Think lightly not of evil,
‘It will not come to me’,
for by the falling of water drops
a water jar is filled.
The fool with evil fills himself,
he soaks up little by little.

☆☆☆

【第121偈的故事】

有位比丘每次從精舍拿臥榻、長凳或小凳去使用後，就把它留在外面，任其日曬雨淋。其他比丘譴責他的粗心大意時，他就反駁：「我又不是故意的！況且，也沒有多大的損壞。」所以，他依然故我。

佛陀知道他的習性後，就請他來，並告誡他：「比丘！不可以這樣子處理事情，你不應該輕視惡行，即使它非常微細，如果變成習慣，小小過失也會變成大錯！」

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to a monk who was careless in the use of furniture belonging to the monastery.

This monk, after using any piece of furniture (such as a couch, bench or stool) belonging to the monastery, would leave it outside in the compound, thus exposing it to rain, sun and white ants. When other monks chided him for his irresponsible behaviour, he would retort, “I do not have the intention to destroy those things; after all, very little damage has been done,” and so on and so forth and he continued to behave in the same way. When the Buddha came to know about this, he sent for the monk and said to him, “Monk, you should not behave in this way; you should not think lightly of an evil act, however small it may be; because, it will grow big if you do it habitually.”

☆☆☆

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 # 119 ~ 120

惡業未成熟，惡者以為樂。惡業成熟時，惡者方見惡。

As long as evil ripens not
even the evil one goodness knows,
but when the evil ripens
then the person evil knows.


善業未成熟，善人以為苦。善業成熟時，善人始見善。

As long as goodness ripens not
even the good one evil knows,
but when the goodness ripens
then that person knows the good.

☆☆☆

【第119偈的故事】

給孤獨長者是祇樹給孤獨園的捐獻者。他不僅樂善好施，同時也是佛陀的虔誠信徒。他每天前往祇樹給孤獨園三次，向佛陀頂禮問訊。清晨的時候，他會帶著米粥前去，白天的時候帶適當的食物，夜晚的時候，則是醫藥和花。後來，他的家道中衰，但由於對佛法有信心，他不受貧窮影響，每天繼續供養。一天夜晚，住在他家的守護精靈在他的面前現身，告訴他：「我是守護精靈，長久以來你一直供養佛陀，從不為自己的未來打算，現在才會如此窮困。此後不要再供養佛陀了！好好照顧你的事業，再做一個富翁吧！」

給孤獨長者聽完守護精靈這些話後，就要求它離開他家。因為他的修持非常好，這守護精靈無法抗拒他的要求，只好離開，但卻無處可去，想回去，又怕給孤獨長者。只好去找帝釋，帝釋建議它做件善事，回報給孤獨長者，然後，請求他原諒。帝釋接著說：「有些商人向給孤獨長者借貸，至今未還，他的祖先也埋藏了很多的財富，但卻被沖入海底，還有一些無主的財富藏在某某地方。去吧！把這些財富全找回來，塞滿給孤獨長者的家！」這守護精靈照著帝釋的話去做，給孤獨長者就又發達起來了。

當守護精靈告訴給孤獨長者，它的所作所為後，給孤獨長者允許它回來他家，並且帶它去見佛陀，佛陀告訴他們兩人：「人可能在很長的時間內無法享受善業的善報，也沒受到惡業的報應，但善惡業報遲早總會成熟的。」

While residing at the Jētavana Monastery, the Buddha spoke these verses, with reference to Anàthapiõóika, the famous rich man of Sàvatthi.

Anàthapiõóika, who spent fifty-four billion of treasure in the religion of the Buddha on Jētavana Monastery alone, proceeded in state three times a day to wait upon the Buddha during the Buddha’s residence at Jētavana. Whenever he set out to go thither, he thought, “The probationers and novices will look at my hands and ask the question, ‘What has he brought with him as offerings?’” and therefore never went empty-handed. When he went there early in the morning he carried rice-porridge with him; after breakfast he carried ghee, fresh butter, and other medicaments; in the evening he carried with him perfumes, garlands, unguents, and garments. Now those who lived by trade had borrowed from him eighteen billion of treasure. Moreover eighteen billion of treasure belonging to his family, secretly buried at the bank of the river, had been swept into the great ocean at the time when the river burst its banks. The result was that he was gradually being reduced to a state of poverty. But in spite of this, he just gave alms to the Congregation of Monks as before, although he was unable to give choice food as before.

One day the Buddha asked him, “Are alms provided for us in the house of our householder?” Anàthapiõóika replied, “Yes, Venerable, but the food is nothing but bird-feed and sour gruel.” Then said the Buddha to him, “Householder, do not allow yourself to think, ‘It is nothing but coarse food that I give to the Buddha,’ and be not disturbed thereat. If the intention be pure, it is impossible to give the Buddhas and others food that is really coarse.”

When the Buddha and the Buddha’s disciples entered the house of Anàthapiõóika, the goddess who dwelt over the gate, unable to remain, by reason of the intensity of their goodness, thought to herself, “I will detach the householder from his allegiance, that they may no more enter this house.” Now although the goddess had longed to address the householder, she could not say a word to him in the heyday of his wealth and power. At this time, however, she thought to herself, “The householder is now a poor man, and will therefore be disposed to give heed to my words.” Accordingly she went by night, entered the treasurer’s chamber of state, and stood poised in the air. When the treasurer saw her, he said, “Who is that?” “It is I, great treasurer, the goddess that resides over your fourth gate. I am come to give you admonition.” “Well then, say what you have to say.”

“Great treasurer, without considering the future, you have dissipated your great wealth in the religion of the monk Gōtama. Now, although you have reduced yourself to poverty, you still continue to give of your wealth. If you continue this course, in a few days you will not have enough left to provide you with clothing and food. Of what use to you is the monk Gōtama? Abandon your lavish giving, devote your attention to business, and make a fortune.” “Is this the advice you came to give me?” “Yes, treasurer.” “Then go away. Though a hundred thousand like you should try, you would not be able to move me from my course. You have said to me what you had no right to say; what business have you to dwell in my house? Leave my house instantly.” The goddess, unable to withstand the words of a noble disciple who had attained the fruit of conversion, left his house, taking her children with her.

But after the goddess had left his house, she was unable to find lodging elsewhere. Then she thought to herself, “I will ask the treasurer to pardon me and to allow me to resume my residence in this house.” Accordingly she approached the tutelary deity of the city, told him of her offense, and said to him, “Come now, conduct me to the treasurer, persuade him to pardon me, and persuade him to allow me to resume my residence in his house.” But the tutelary deity of the city replied, “You said something you had no business to say; it will be impossible for me to go with you to the treasurer’s residence.” Thus did the tutelary deity of the city refuse her request. Then she went to the Four Great Kings, but they likewise refused her request. Then she approached Sakka king of gods, told him her story, and entreated him yet more earnestly. Said she, “Sire, I am unable to find a place wherein to lodge myself, but wander about without protection, children in hand. Obtain for me the privilege of returning to my former residence.” Sakka replied, “But neither will it be possible for me to speak to the treasurer in your behalf. However, I will tell you a way.” “Very good, sire; tell me what it is.”

“Go, assume the dress of the treasurer’s steward; note on a leaf from the hand of the treasurer a list of the wealth he once possessed; put forth your supernatural power and recover the eighteen billion of wealth borrowed by those who live by trade, and fill therewith the treasurer’s empty storeroom. Besides this wealth, there are eighteen billion of wealth which were swept into the great ocean. Yet again there are eighteen billion of wealth without an owner, to be found in such and such a place. Gather all this together and therewith fill his empty storeroom.

Having thus atoned for your offence, ask him to grant you pardon.” “Very well,” said the goddess. And straightaway she did all, just as Sakka king of gods told her to. Having so done, she went and stood poised in the air, illuminating with supernatural radiance the treasurer’s chamber of state.

“Who is that?” asked the treasurer. “It is I,” replied the goddess, “the blind, stupid goddess that once dwelt over your fourth gate. Pardon me the words I once spoke to you in my blind stupidity. In obedience to the command of Sakka king of gods, I have recovered the fifty-four billion of wealth and filled your empty storeroom therewith; thus have I atoned for my offence; I have no place wherein to lodge myself, and therefore am I greatly wearied.” Anàthapiõóika thought to himself, “This goddess says to me, ‘I have made atonement for my offence,’ and confesses her fault; I will conduct her to the Supremely Enlightened.” Accordingly he conducted her to the Buddha, saying to her, “Tell the Buddha all you have done.” The goddess fell upon her face before the feet of the Buddha and said, “Venerable, because of my folly I did not recognize your eminent merit and spoke evil words; pardon me for having spoken them.” Thus did the goddess ask pardon of both the Buddha and of the great treasurer.

Then the Buddha admonished both the treasurer and the fairy with reference to the ripening of deeds both good and evil, saying, “Here in this present life, great treasurer, even an evildoer sees happiness, so long as his evil deed has not yet ripened. But so soon as his evil deed has ripened, then he sees only evil. Likewise a good man sees evil things, so long as his good deeds have not yet ripened; but so soon as his good deeds have ripened, then he sees only happiness.”

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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 #118

若人作善已，應復數數作；當喜於作善；積善則受樂。

If one should some merit make
do it again and again.
One should wish for it anew
for merit grows to joy.

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【第118偈的故事】

有一次，大迦葉尊者停留在畢缽離穴洞中，並且入禪定長達七天之久。當他出定後，希望提供機會給一個人，讓他能夠供養剛出定的修行人，就在這時候，他看見一位年輕的女子正在煮食物，就站在她門口化緣。年輕的女子看見大迦葉尊者時，滿心歡喜，她恭敬的說：「尊者！希望我這謙卑的供養，能夠使我明白究竟真理。」大迦葉尊者接受她的供養後，向她說隨喜：「希望你的願望能夠實現。」

後來，她被毒蛇咬到而喪生。她往生為忉利天的天神，擁有天神的一切榮耀。她知道自己所以能往生忉利天為天神，是因為供養大迦葉尊者的關係，所以十分感激他，便決定繼續做善事，使福報能持續下去。她每天清晨都到精舍去打掃周邊環境，把水壺裝滿水，並且做其它的工作。大迦葉尊者剛開始的時候以為是年輕沙彌的服務，後來，他發現竟然是一名女天神在做這些工作，就勸她不要再來精舍，避免別人說閒話。聽完大迦葉尊者的話後，她非常生氣，哭泣著向尊者懇求：「請你不要毀了我的福報！」

這時候，佛陀聽見她的哭聲，便放光安慰她說，雖然善事非常重要，但身為年輕女子，單身來精舍服務並不值得鼓勵。

While residing at the Jētavana Monastery, the Buddha spoke this Verse, with reference to the goddess Làjà.

For a while Venerable Kassapa the Great was in residence at Pipphalã Cave, he entered into a state of trance, remaining therein for seven days. Arising from trance on the seventh day, he surveyed with supernatural vision the places where he wanted to go for alms. As he looked abroad, he beheld a certain woman, the keeper of a field of rice-paddy, parching heads of rice which she had gathered. Thereupon he considered within himself, “Is she endowed with faith or is she not endowed with faith?” Straightaway becoming aware that she was endowed with faith, he reflected, “Will she be able to render me assistance?” Straightaway he became aware of the following, “This noble young woman is wise and resourceful; she will render me assistance, and as the result of so doing will receive a rich reward.” So he put on his robes, took bowl in hand, and went and stood near the rice-field. When this noble young woman saw the Venerable, her heart believed, and her body was suffused with the five sorts of joy. “Wait a moment, Venerable,” said she. Taking some of the parched rice, she went quickly to him, poured the rice into the Venerable’s bowl, and then, saluting him with the five rests, she made an earnest wish, saying, “Venerable, may I be a partaker of the Truth you have seen?” “So be it,” replied the Venerable, pronouncing the words of thanksgiving. Then that noble young woman saluted the Venerable and set out to return, reflecting upon the alms she had given to the Venerable.

Now in a certain hole by the road skirting the field of growing rice lurked a poisonous snake. He was not able to bite the Venerable’s leg, for it was covered with his yellow robe. But as that noble young woman reached that spot on her return, reflecting upon the alms she had given to the Venerable, the snake wriggled out of his hole, bit her, and then and there caused her to fall prostrate on the ground. Dying with believing heart, she was reborn in heaven. As a goddess she came down from time to time and attended to the upkeep of the Venerable’s place – cleaning the premises etc. When the Venerable saw what had been done, he concluded, “Some probationer or novice must have rendered me this service.” On the second day the goddess did the same thing again, and the Venerable again came to the same conclusion. But on the third day the Venerable heard the sound of her sweeping, and looking in through the keyhole, saw the radiant image of her body. And straightaway he asked, “Who is it that is sweeping?” “It is I, Venerable, your female disciple the goddess Làjà.” “I have no female disciple by that name.” “Venerable, when I was a young woman tending a ricefield, I gave you parched rice; as I returned on my way, a snake bit me, and I died with believing heart and was reborn in the Heavenly World. Since it was through you that I received this glory, I said to myself, ‘I will perform the major and minor duties for you and so make my salvation sure.’ Therefore came I hither, Venerable.” “Was it you that swept this place for me yesterday and on the preceding days, setting out water for drinking?” “Yes, Venerable.” “Pray depart hence, goddess. Never mind about the duties you have rendered, but henceforth come no more hither.” “Venerable, do not destroy me. Permit me to perform the major and minor services for you and so make my salvation sure.” “Goddess, depart hence, lest in the future, when expounders of the law take the variegated fan and sit down, they have reason to say, ‘Report has it that a goddess comes and performs the major and minor duties for Venerable Kassapa, setting out water for him to drink.” Thereupon the goddess wept and wailed and lamented, standing poised in the air. About this incident the Buddha said, “Indeed, both in this world and the world to come, it is the doing of good works alone that brings happiness.”

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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 #117

若人作惡已，不可數數作；莫喜於作惡；積惡則受苦。

If one some evil does
then do it not again and again.
Do not wish for it anew
for evil grows to dukkha.

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【第117偈的故事】

從前有一比丘名叫斯亞沙卡，他對出家修行的生活不滿意，並且有自慰的習慣。當佛陀知道他的行為時，告誡他不要做會導致他遠離清淨修持的行為。佛陀也因此制定比丘不可沉溺於感官享樂的戒律。佛陀說這種行為要加以譴責。

「這種行為會使人產生苦痛。」佛陀說。

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

For Venerable Seyyasaka was Venerable Kàludàyi’s fellow-monk. Becoming discontented with the continence required by the Religious Life, he started sexually stimulating himself. Thereafter, as often as he fell into this self-abuse, he broke the same rule. The Buddha heard about his doings, sent for him, and asked him, “Is the report true that you did such and such?” “Yes, Venerable.” “Foolish man,” said the Buddha, “why have you acted in a manner so unbecoming to your state?” In such fashion did the Buddha reprove him. Having so done, he enjoined upon him the observance of the rules. Then he said to him, “Such a course of action inevitably leads to suffering, both in this world and in the world to come.” So saying, the Buddha pronounced this Stanza.

☆☆☆

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