Dhammapada verse #79

得飲法（水）者，心清而安樂。智者常喜悅，聖者所說法。

Happy is he who Dhamma drinks
with heart that’s clear and cool.
One so wise e’er delights
in Dhamma declared by the Noble.

☆☆☆

【第79偈的故事】

摩訶罽賓那是雞咕塔瓦提國王。阿娜闍是他的王后。他有很多的大臣協助他治理國家。有一天，國王和大臣外出到公園時，碰見來自舍衛城的幾個商人。這些商人向國王轉述佛法僧三寶，之後，國王和大臣們就出發前往舍衛城。

這一天，佛陀透過神通，知道國王一行人正向舍衛城來，並且預知他們即將證得阿羅漢果。佛陀就到河邊一棵榕樹下等他們。後來，國王等人來了，看到樹下休息的佛陀和他放出的六色祥光時，就走近佛陀，並且加以頂禮問訊。佛陀向他們說法，聽法之後，國王等人就領悟佛法，並出家加入僧伽。

王后聽說國王和大臣等人前往舍衛城後，就召請大臣的妻子們來，她們也跟隨國王等人的足跡一起前去舍衛城。當她們到達佛陀休憩的地方時，也看見佛陀身上放出的祥光，就向佛陀頂禮問訊。但佛陀運用神通，使她們看不見國王和其他大臣，因為她們如果看見自己的丈夫已經身著黃色袈裟，並且剃除鬚髮時，內心一定會受干擾而無法聽佛說法。頂禮問訊後，王后向佛陀請問國王現在何處。佛陀說：「先坐下來，你會看見國王的！」王后和諸位大臣的妻子聽說可以看見丈夫，非常喜悅，就安心的坐下來。佛陀於是開始向她們說法。國王和大臣們在聽法之後就證得阿羅漢果，而王后和諸位大臣的妻子們則證得初果。這時候，她們看到國王和諸位大臣等新出家的比丘，並且認出他們，於是也向佛陀請求，允許她們出家為比丘尼。佛陀指引她們去舍衛城，她們就依照佛陀的指示前去舍衛城，加入尼眾僧伽，不久也都證得阿羅漢果。

佛陀在這些國王和諸位大臣等新出家比丘的護衛下回到祇樹給孤獨園。白天或夜晚的休息時分，尊者摩訶罽賓那（原來的國王）經常自語：「多幸福啊！多幸福啊！」比丘們聽見他一天重複好幾次說這句話時，就向佛陀報告。

佛陀向他們解釋：「摩訶罽賓那已經領悟法喜了，所以內心寧靜，歡喜過日子，至於他重複所說的話指的是涅槃的喜悅！」

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

Mahàkappina was king of Kukkutavati. He had a queen named Anōjà; he also had one thousand ministers to help him rule the country. One day, the king accompanied by his ministers, was out in the park. There, they met some merchants from Sàvatthi. On learning about the Triple Gem from these merchants the king and his ministers immediately set out for Sàvatthi.

On that day, when the Buddha surveyed the world with his supernatural power, he saw in his vision, Mahàkappina and his ministers coming towards Sàvatthi. He also knew that they were due for arahatship. The Buddha went to a place one hundred and twenty yōjanas (leagues) away from Sàvatthi to meet them. There, he waited for them under a banyan tree on the bank of the Candabhàga River. King Mahàkappina and his ministers came to the place where the Buddha was waiting for them. When they saw the Buddha, with six-coloured rays radiating from his body, they approached the Buddha and paid homage to him. The Buddha then delivered a discourse to them. After listening to the discourse the king and all his ministers attained sōtàpatti fruition, and they asked the Buddha to permit them to join the Sangha. The Buddha, reflecting on their past and finding that they had made offerings of yellow robes in a past existence said to them, “ hi monk” (which means “Come here monk”), and they all became monks.

Meanwhile, Queen Anōjà, learning about the king’s departure for Sàvatthi, sent for the wives of the one thousand ministers, and together with them followed the king’s trail. They too came to the place where the Buddha was and seeing the Buddha with a halo of six colours, paid homage to him. All this time, the Buddha by exercising his supernormal power had made the king and his ministers invisible so that their wives did not see them. The queen therefore enquired where the king and his ministers were. The Buddha told the queen and her party to wait for a while and that the king would soon come with his ministers. The Buddha then delivered another discourse at the end of which the king and his ministers attained arahatship and the queen and the wives of the ministers attained sōtàpatti fruition. At that instant, the queen and her party saw the newly admitted monks and recognized them as their former husbands. The ladies also asked permission from the Buddha to enter the Sangha, so they were directed to go ahead to Sàvatthi. There they entered the Sangha and very soon they also attained arahatship. The Buddha then returned to the Jētavana Monastery accompanied by one thousand monks.

At the Jētavana Monastery, Monk Mahàkappina while resting during the night or during the day would often say, “Oh, what happiness!” (“Ahō Sukham!”). The monks, hearing him saying this so many times a day, told the Buddha about it. To them the Buddha replied, “My son Kappina, having had the taste of the Dhamma, lives happily with a serene mind; he is saying these words of exultation repeatedly with reference to Nibbàna.

☆☆☆

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

Dhammapada verse #78

莫與惡友交，莫友卑鄙者。應與善友交，應友高尚士。

Don’t go around with evil friends,
with rogues do not resort.
Spend your time with noble friends,
and worthy ones consort.

☆☆☆

【第78偈的故事】

車匿是陪伴悉達多（佛陀的俗名）王子離開世俗生活，出家修行時的侍者，當悉達多王子究竟證悟，成為佛陀時，車匿也出家為比丘。但儘管身為比丘，他卻因為自認與佛陀的關係密切而非常頑強、憍慢。他經常說：「佛陀出離世間、出家修行時，只有我一人隨侍在旁。但現在，舍利弗和大目犍連（出生為婆羅門）卻說他們是佛陀的大弟子，而且有權指導我們！」

當佛陀糾正他的行為時，他保持緘默，事後卻仍然譭謗、揶揄舍利弗和大目犍連兩人。佛陀因此幾次勸誡他：「車匿！舍利弗和大目犍連兩人都是卓越的比丘，並且善待你，你應該親近他們，並友善對待他們！」

雖然佛陀多次勸誡，車匿仍我行我素，繼續詬病、譭謗舍利弗與大目犍連。佛陀說車匿無法立即改過，但等到佛陀入滅後，他就會知所變化。

佛陀入滅的前一夜，喚阿難到床邊來，並告訴阿難在他入滅後，默擯車匿，也就是說所有的比丘都不要理睬他，也不要邀請他參與任何事。

佛陀入滅後，車匿領教到其他比丘對他的態度後，深切後悔過去錯誤的言行舉止，因此向僧伽認錯和致歉。從此以後，他改變言行，並且在禪修時遵照他們的指導，不久就證得阿羅漢果。

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

Channa was the attendant who accompanied Prince Siddhattha when he renounced the world and left the palace on horseback. When the prince attained Buddhahood, Channa also became a monk. As a monk, he was very arrogant and overbearing because of his close connection with the Buddha. Channa used to say, “I came along with my master when he left the palace for the forest. At that time, I was the only companion of my master and there was no one else. But now, Sàriputta and Moggallàna are saying, ‘We are the chief disciples,’ and are strutting about the place.”

When the Buddha sent for him and admonished him for his behaviour, he kept silent but continued to abuse and taunt the two chief disciples. Thus the Buddha sent for him and admonished him three times; still, he did not change. And again, the Buddha sent for Channa and said, “Channa, these two noble monks are good friends to you; you should associate with them and be on good terms with them.”

In spite of repeated admonitions and advice given by the Buddha, Channa did as he pleased and continued to scold and abuse the monks. The Buddha, knowing this, said that Channa would not change during the Buddha’s lifetime but after his demise (parinibbàna) Channa would surely change. On the eve of his parinibbàna, the Buddha called Venerable ânanda to his bedside and instructed him to impose the brahma-punishment (Brahmadanóa) to Channa; i.e., for the monks to simply ignore him and to have nothing to do with him. After the parinibbàna of the Buddha, Channa learning about the punishment from monks, felt a deep and bitter remorse for having done wrong and he fainted three times. Then he owned up his guilt to the monks and asked for pardon. From that moment, he changed his ways and outlook. He also obeyed their instructions in his meditation practice and soon attained arahatship.

☆☆☆

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 #77

訓誡與教示，阻（他人）過惡。善人愛此人，但為惡人憎。

Let him exhort, let him instruct,
and check one from abasement.
Dear indeed is he to the true,
not dear is he to the false.

☆☆☆

【第77偈的故事】

比丘阿濕具，富那婆修和他們的弟子停留在迦羅賴精舍時，為了私人的利益，而栽種了一些果樹。同時也違背一些小小戒，使得精舍吵鬧不堪，而妨礙其他比丘的修持。

佛陀知道以後，派遣舍利弗和大目犍連去勸告他們。經過舍利弗和大目犍連的勸誡之後，大部份的犯戒比丘都改變他們的言行，但也有一些比丘竟因此還俗。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Venerables Assaji and Punabbasuka.

These monks, we are told, were two pupils of the chief disciples, but in spite of that fact were shameless and wicked. While they were in residence at Kãtàgiri with their retinues of many monks, they planted and caused to be planted flowering trees and were guilty of all manner of misconduct besides. They violated homes and procured thence the monastic requisites on which they lived. They rendered the monastery uninhabitable for the amiable monks.

Hearing of their doings, the Buddha was determined to expel them from the Sangha. For this purpose he summoned the two chief disciples, together with their retinues, and said to them, “Expel those who will not obey your commands, but admonish and instruct those who will obey. He who admonishes and instructs is hated by those that lack wisdom, but is loved and cherished by the wise.” And joining the connection and instructed them in the Dhamma.

Sàriputta and Moggallàna went there and admonished and instructed those monks. Some of them received the admonitions of the Venerables and corrected their behaviour, others returned to the house-life while still others were expelled from the Sangha.

☆☆☆

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

Dhammapada verse #76

若見彼智者──能指示過失，並能譴責者，當與彼為友；
猶如知識者，能指示寶藏。與彼智人友，定善而無惡。

Should one a man of wisdom meet
who points out faults and gives reproof,
who lays a hidden treasure bare,
with such a sage should one consort.
Consorting so is one enriched
and never in decline.

☆☆☆

【第76偈的故事】

羅陀是個又老又可憐的婆羅門，只好寄居在精舍裏，做些零碎如割草和清潔的工作。比丘們都很尊重他，但當他想加入僧團時，卻不願意接納他。

一天清晨，羅陀遇見佛陀，就向佛陀報告比丘不讓他加入僧團的事。佛陀知道他即將證得阿羅漢果，便召請所有的比丘來，問他們：「有沒有人曾經接受羅陀的服務？」

「佛陀！我記得羅陀曾經供養我一些米。」舍利弗答道。

「如果這樣，」佛陀接著說：「你是不是應該幫助你的施主解脫世間的苦痛？」

舍利弗於是答應剃度羅陀出家，成為比丘，從此以後，羅陀就正式加入僧團，並且嚴格遵守舍利弗的教導。幾天之後，他就證得阿羅漢果。

後來，佛陀再度來探視比丘們，他們向佛陀報告羅陀嚴格遵守舍利弗的教導。佛陀說，比丘應該像羅陀一樣，遵守教導，如果犯錯而受到譴責時，也不可以心生不滿。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Monk Ràdha, who was at one time a poor old bràhmin.

Ràdha was a poor bràhmin who stayed in the monastery doing small services for the monks. For his services he was provided with food and clothing and other needs, but was not encouraged to join the Sangha, although he had a strong desire to become a monk.

One day, early in the morning, when the Buddha surveyed the world with his supernormal power, he saw the poor bràhmin in his vision and knew that he was due for arahatship. So the Buddha went to the old man, and learned from him that the monks of the monastery did not want him to join the Sangha. The Buddha therefore called all the monks to him and asked them, “Is there any monk here who recollects any good turn done to him by this old man?” To this question, Venerable Sàriputta replied, “Venerable, I do recollect an instance when this old man offered me a spoonful of rice.” “If that be so,” the Buddha said, “shouldn’t you help your benefactor to get liberated from the ills of life?” Then Venerable Sàriputta agreed to make the old man a monk and he was duly admitted to the Sangha. Venerable Sàriputta guided the old monk and he strictly followed his guidance. Within a few days, the old monk attained arahatship.

When the Buddha next came to see the monks, they reported to him how strictly the old monk followed the guidance of Venerable Sàriputta. To them, the Buddha replied that a monk should be amenable to guidance like Ràdha and should not resent when rebuked for any fault or failing.

Said the Buddha, “Venerable Sàriputta was, in a previous life, the solitary elephant which presented the pure white elephant his son to the carpenters, in recognition of the service they did him in healing his foot.” Having said thus about Venerable Sàriputta, he said, with reference to Venerable Ràdha, “Monks, when a fault is pointed out to a monk, he ought to be amenable to discipline like Ràdha and when he is admonished, he should not take offence.”

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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 #75

一（道）引世利，一（道）向涅槃。佛弟子比丘，當如是了知，莫貪著世利，專注於遠離。

One is the way to worldly gain,
another to Nibbana goes.
Clearly comprehending this
the bhikkhu, Buddha’s follower
should wallow not in proffered gifts,
surrendering instead to solitude.

☆☆☆

【第75偈的故事】

提沙的父親是舍衛城中名聲顯赫的人，也經常在家中供養舍利弗。所以，提沙很小的時候，就見過舍利弗很多次。七歲時，他就出家，在舍利弗的座下為沙彌。當他停留在祇樹給孤獨園時，很多親朋好友都攜帶很多的禮物和供養品來探望他，他卻覺得這些探視十分累人。所以，得到佛陀給他的觀想題目後，他就到森林裡的一處精舍去。在那裡，如果有村民要供養他任何東西，他只說：「願你幸福，早日解脫生命的苦痛！」然後，就繼續精進禪修觀想，也因此，三個月後，就證得聖果。

結夏安居結束後，舍利弗、大目犍連和長老比丘多人來探視他。村民也趁機請舍利弗說法，舍利弗予以婉拒，但指定提沙代為說法，村民則說：「提沙只會說：『願你幸福，早日解脫生命的苦痛！』」所以他們要求舍利弗另外派別人。但舍利弗堅持指定由提沙說法，提沙於是開始說法。

提沙說完法時，晨曦已經初起，舍利弗擊掌讚嘆提沙精彩的說法，村民也深受感動。提沙對佛法深入的了解讓他們感到驚訝，他們因此慶幸提沙能住在他們村子裡。有些人則對提沙不早些出來說法感到遺憾。

這時候，佛陀在給孤獨園裡，透過神通，明白村民不同的感受，就現身來化解村民的誤解。佛陀到達村子的時候，村民正在準備供養的食物，村民就趁機供養佛陀。供養後，佛陀告訴村民：「各位都很幸運，提沙能住在你們村子裡。也由於提沙在此的緣故，我、舍利弗、大目犍連、長老比丘和其他眾多比丘才會在此與各位相見。」佛陀的這番話，使村民們明白他們是何其幸運，便不再浪費時間去回想提沙尚未說法前的往事。

備註：遠離有三層意義：
1. 出離群眾;
2. 心靈上遠離貪愛;
3. 遠離緣起法，趣向涅槃。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Tissa, a novice monk, who dwelt in a forest monastery.

Tissa was the son of a rich man from Sàvatthi. His father used to offer alms-food to the chief disciple Sàriputta in their house and so Tissa even as a child had met the chief disciple on many occasions. At the age of seven he became a novice under the chief disciple Sàriputta. While he was staying at the Jētavana Monastery, many of his friends and relatives came to see him, bringing presents and offerings. The novice monk found these visits to be very tiresome; so after taking a subject of meditation from the Buddha, he left for a forest monastery. Whenever a villager offered him anything, Tissa would just say ‘May you be happy, may you be liberated from the ills of life,’ (“Sukhità hōtha, dukkhà muccatha”), and would go on his own way. While he stayed at the forest monastery, he ardently and diligently practiced meditation, and at the end of three months he attained arahatship.

After the vassa (the rainy season), the Venerable Sàriputta, accompanied by the Venerable Mahà Moggallàna and other senior disciples, paid a visit to novice monk Tissa, with the permission of the Buddha. All the villagers came out to welcome the Venerable Sàriputta and his company of many monks. They also requested the Venerable Sàriputta to favour them with a discourse, but the chief disciple declined; instead, he directed his pupil Tissa to deliver a discourse to the villagers.

The villagers, however, said that their teacher Tissa could only say “May you be happy, may you be liberated from the ills of life,” and asked the chief disciple to assign another monk in his place. But the Venerable Sàriputta insisted that Tissa should deliver a discourse on the Dhamma, and said to Tissa, “Tissa, talk to them about the Dhamma and show them how to gain happiness and how to be liberated from the ills of life.”

Thus, in obedience to his teacher, Novice Monk Tissa went up the platform to deliver his discourse. He explained to the audience the meaning of the aggregates (khandhàs), sense bases and sense objects (àyatanas), elements of the perpetuation of the Teaching (Bōdhipakkhiya), the path leading to arahatship and Nibbàna, etc. Finally he concluded, “And thus, those who attain arahatship are liberated from all the ills of life and have perfect peace; all the rest will still wander about in the round of rebirths.

The Venerable Sàriputta praised Tissa for having expounded the Dhamma so well. Dawn was approaching when he finished his exposition, and all the villagers were very much impressed. Some of them were surprised that novice monk Tissa knew the Dhamma so well, but formerly he had talked so little about the Dhamma to them; the others were happy and contented to find the novice monk to be so learned and felt that they were very lucky to have him amongst them.

☆☆☆

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

Dhammapada verse # 73 ~ 74

（愚人）騖虛名：僧中作上座，僧院為院主，他人求供養。

For position a fool may wish:
among the bhikkhus precedence,
in monasteries authority,
from other families honours.


『僧與俗共知──此事由我作，事無論大小，皆由我作主』，愚人作此想，貪與慢增長。

Both monks and laymen, let them think
'This was done by me,
whatever the works, both great and small,
let them depend on me'.
Such the intention of a fool,
swollen his greed and conceit.

☆☆☆

【第73,74偈的故事】

希達有一次遇見摩訶那摩尊者－－最早的五比丘之一正在化緣，就邀請他到家中供養。供養後，他接著聽摩訶那摩說法，聽完之後，他就領悟了佛法。後來，他在他的芒果園裡興建了一座精舍，來供養、照顧所有前往該精舍的比丘，而殊達瑪比丘則是常住比丘。

有一天，佛陀的兩大弟子─大目犍連與舍利弗到希達興建的精舍來。希達在聽完舍利弗的說法後，即證得三果。他就邀請兩人於第二天到家中供養。他也邀請殊達瑪，卻被拒絕，殊達瑪說：「你是先邀請他們兩位，才邀請我的。」希達再度邀請時，殊達瑪仍然不肯。但是第二天一大早，殊達瑪卻出現在希達家門口，這時候，希達再次邀請他入內供養，他依然拒絕，並且說自己正在化緣，絕不坐下。可是，當他看見供養的食物時，卻嫉妒大目犍連和舍利弗，再也無法抑制心中的怒火，就辱罵希達並宣稱：「我再也不住在你的精舍了。」說完話後，氣匆匆地離開了。

殊達瑪後來向佛陀敘說整件事的經過。佛陀告誡他：「你已經打擊這位虔誠又慷慨布施的信徒了。你必須回去找希達，確實向他認錯　」殊達瑪遵照佛陀的教誨去做。但希達卻認為殊達瑪必須先了解他錯誤的地方，才願意接受他的道歉。殊達瑪只好又回精舍去，佛陀告誨他：
「修持好的比丘不能執著，不能自誇：『這是我的精舍，這是我的地盤，我的信徒等』。比丘若執著這種想法，貪愛、貢高之心就會熾盛。」

殊達瑪聽完佛陀的教誨後，再次前往希達家，這次他們倆人和好如初。幾天後，殊達瑪就證得阿羅漢果。

While residing at the Jētavana Monastery, the Buddha spoke these Verses, with reference to Venerable Sudhamma and Citta the householder.

A householder named Citta, residing in the city of Macchikàsanóa, observed the Venerable Mahànàma, one of the band of five, making his round for alms; and pleased with his deportment, took his bowl, invited him into his house, provided him with food, and at the conclusion of the meal listened to the law and obtained the fruit of conversion. Now Citta, possessed of immovable faith, desiring to make his own pleasuregarden Ambaññhaka Grove a place of residence for the Sangha, poured water into the right hand of the Venerable and made the grove move to the Sangha. The moment he uttered the words, “The Religion of the Buddha is firmly established,” the earth shook to its ocean boundary. The great treasurer caused a splendid monastery to be erected in the grove, and thereafter the door stood open to monks who came from all four quarters. At Macchikàsanóa also resided the Venerable Sudhamma.

Some time afterwards, the two Chief Disciples, hearing the rumour of Citta’s good qualities, decided to pay their respects to him and therefore went to Macchikàsanóa. Citta the householder, hearing that they were coming, proceeded forth half a league to meet them, escorted them to the monastery, invited them, performed the usual duties for visitors, and then made the following request of the Buddha, “Venerable, we desire to listen to a short discourse on the Dhamma.” The Venerable replied, “Lay disciple, we are weary with the journey; nevertheless listen for a short while.” Citta, merely by listening to the Buddha’s discourse on the Dhamma, obtained the fruit of the second path. Then he bowed to the two chief disciples and invited them to be his guests, saying, “Venerables, pray take a meal in my house tomorrow with your thousand monks.” Then he turned to the resident monk, the Venerable Sudhamma, and invited him, saying to him, “Venerable, you also come tomorrow with the Venerables.” Angry at the thought, “He invited me last,” Sudhamma refused the invitation; and although Citta repeated the invitation again and again, he still refused. The lay disciple said, “Pray be present, Venerable,” and went out. On the following day he prepared splendid offerings in his own residence. Very early in the morning the Venerable Sudhamma thought to himself, ‘What manner of food has the householder prepared for the chief disciples? I will go see.” So very early in the morning he took bowl and robe and went to his house.

“Pray sit down, Venerable,” said the householder. I will not sit down,” replied Sudhamma; ‘I am about to set out on my almsround.” The Venerable surveyed the offerings prepared for the chief disciples, and seeking to annoy the householder about the varieties of food provided, said, “Householder, your food is most excellent, but there is one thing you have omitted.” “What is that, Reverend sir?” “Sesame-cake, householder.” Thereupon the householder rebuked him, comparing him to a crow. Angered at this, the Venerable said, ‘This is your residence, householder; I will depart.” Three times the householder strove to prevail upon the Venerable to remain, but each time the latter refused. Finally he left the house, went to the Buddha, and related the words that had passed between Citta and himself. The Buddha said, “You, an inferior, have insulted a faithful, believing disciple.” Having thus put the blame solely on the monk, the Buddha sent him back to beg pardon of the disciple. The Venerable went to Citta and said, “Householder, it was all my fault; please pardon me.” But the householder refused to pardon him and said, I will not pardon you.”

Provoked at his failure to obtain pardon, he returned to the Buddha. The Buddha, although he knew that the householder would pardon Sudhamma, thought, “This Venerable is stubborn in his pride; now let him go thirty leagues and come back.” And so, without telling him how he might gain pardon, he just dismissed him. The Venerable returned with pride humbled. The Buddha then gave the Venerable a companion and said to the Venerable, “Go with this companion and ask pardon of the householder.” Said the Buddha, “A religious person ought not to give way to pride or ill-will, thinking, ‘This residence is mine, this male lay disciple is mine, this female lay disciple is mine.’ For if he so did, ill-will and pride and the other depravities increase.”

After listening to this admonition Venerable Sudhamma bowed to the Buddha, rose from his seat, circumambulated the Buddha, and then, accompanied by his companion-monk, went within sight of the lay disciple, atoned for his fault, and begged the disciple’s pardon. The lay disciple both pardoned him and in turn asked his pardon, saying, “I pardon you, Venerable; if I am to blame, pray pardon me also.” The Venerable held steadfast in the admonition given by the Buddha, and in but a few days attained arahatship together with the supernatural faculties.

The lay disciple thought to himself, “Even without seeing the Buddha I have attained the fruit of conversion; even without seeing him I have attained the Fruit of the second path. I ought to see the Buddha.” So he ordered yoked five hundred carts full of sesame, rice, ghee, sugar, garments, coverlets, and other offerings, whether of food or aught else.” He visited the Buddha, and spent one month giving alms to the Buddha and the monks. After a month, Venerable ânanda asked the Buddha, “Venerable, was it because he saw you that he received all these honours?” Said the Buddha, “ânanda, no matter what place such a man resorts to, he receives gain and honour.”

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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 #72

愚夫求知識，反而趨滅亡，損害其幸福，破碎其頭首。

Truly to his detriment
skill is born to the fool;
ruined is his better nature
and scattered are his wits.

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【第72偈的故事】

有一次，大目犍連尊者與勒叉那尊者一齊外出化緣時，看見一隻人面蛇身的餓鬼。佛陀說，這隻人面蛇身鬼的名字是沙提枯達。它在某一個過去世時，擅於投擲石頭。有一天，他請求他的老師允許他練習投擲，老師警告他練習時不可以打到牛或人，否則一定要賠償牛主人或人的親戚，所以要他另外找目標練習。

後來，沙提枯達發現一位修行人在外化緣，他心想這是個理想的目標，因為修行人沒有親戚、沒有保護人，也不是牛，不必負責賠償。他就向這修行人投擲石頭，修行人因此喪失性命。社會大眾知道這件事情後，非常憤怒，也殺死他。由於他的惡業，他死後墮落到悲慘的惡道 (註) 中，並且要受很長時間的苦。今生，則變為人面蛇身的餓鬼，而且他的頭時時刻刻受赤紅鎯頭的錘打。

佛陀說：「愚人的技術只會傷害自己，而沒有任何益處。」

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

Once upon a time, there lived in Benares a cripple who was an adept at the art of slinging stones. He used to sit at the city-gate under a certain banyan-tree, sling stones, and cut the leaves of the tree. The boys of the city would say to him, “Make an elephant for us, make a horse for us;” and he would make every animal they asked him to. As a reward he received from them food both hard and soft. One day, as the king was on his way to the pleasure-garden, he came to this place. The boys left the cripple within the shoots of the banyan-tree and ran away. Now it was noon when the king stopped and went in among the roots of the tree, and his body was overspread with the chequered shade.

“What does this mean?” said he, looking up. Seeing leaves cut in the forms of elephants and horses, he asked, “Whose work is this?” On being informed that it was the work of the cripple, he sent for him. Happy with the cripple’s service the king gave him the eight-fold gifts, and four fine large villages, north, east, south, and west of the city.

Now a certain man, observing the worldly prosperity won by the cripple, thought to himself, “This man, born a cripple, has won great prosperity through this art. I also ought to learn this art.” He learnt it.

Now at that time a solitary Buddha named Sunetta resided in a shelter of leaves and grass near the city. When the man saw him enter the city through the gate for the purpose of receiving alms, he thought to himself, “This man has neither mother nor father. If I hit him, I shall have no penalty to pay; I will try my skill by hitting him.” So aiming a stone at the right ear of the solitary Buddha, he let fly. The stone entered the solitary Buddha’s right ear and came out of his left ear. The solitary Buddha suffered intense pain, was unable to continue his alms round, and returning to his shelter of leaves through the air, passed into Nibbàna.

The people said, “This wicked fellow says that he hit the Private Buddha. Catch him!” And straightaway they beat him and then and there killed him. He was reborn in the Avãci Hell. Until this great earth was elevated a league, during all that time he suffered torment. Thereafter, because the fruit of his evil deed was not yet exhausted, he was reborn on the summit of Vulture Peak as a sledge-hammer ghost.

☆☆☆

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