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