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.”
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.”
☆☆☆
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
