Dhammapada verse #142

嚴身住寂靜，調御而克制，必然修梵行，不以刀杖等，
加害諸有情，彼即婆羅門，彼即是沙門，彼即是比丘。

Even though adorned, if living in peace
calm, tamed, established in the holy life,
for beings all laying force aside:
one pure, one peaceful, a bhikkhu is he.

☆☆☆

【第142偈的故事】

有一次，大臣山達迪平定邊境的叛亂後，凱旋回來，波斯匿王非常高興，就大肆賞賜他，並賜給他一名舞女，供他娛樂。接連幾天裏，山達迪縱情玩樂，開懷暢飲，並且沉迷於與該舞女耳鬢廝磨。最後一天，他前往河邊沐浴。路上，他遇見佛陀正在化緣。當時，他醉眼惺忪，所以只向佛陀簡單致意。佛陀微微一笑，向阿難說道：「這大臣今天一定會來找我，並在聽聞我的說法後，證得阿羅漢果，而且證悟後，就入滅了。」

當天山達迪一夥人整天都在河邊嬉戲。傍晚的時候，該名舞女跳舞娛樂山達迪和他的同伴，但由於連日來的體力消耗，導致心臟病突發，而倒地不起。山達迪看見這突然的變故大受刺激，十分沮喪，傷痛之餘，他出發前去找佛陀。

「尊者！請幫我解除憂愁吧！做我的依止，讓我的內心平息吧！」

「放心吧！你已經找到真正可以幫助你的人，一位永遠能給你安慰，給你皈依的人，累世以來，你為親朋好友去世所流的眼淚，多得無法計數！」佛陀接著告誡他：「過去，你執著貪愛，現在棄絕它們吧。未來，不要讓貪愛奴役你，此刻，也不要陷入任何的執著，沒有執著，貪愛就完全消滅，你就會證得涅槃了。」

山達迪聽完佛陀的說法後，就證得阿羅漢果。他也明白自己的生命即將結束，就向佛陀說道：「世尊，我的時間已經不多了，讓我達到究竟解脫吧！」不久之後，他就入滅了。

比丘們問佛陀：「世尊，山達迪入滅時，身著大臣的衣服，他究竟是比丘呢？還是婆羅門？」

「他既可稱之為比丘也可以稱為婆羅門，只要內心清淨，解脫無明，穿什麼衣服都不重要！」佛陀如此回答他們。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Santati, the minister of King Pasēnadi of Kōsala.

On one occasion, Santati the minister returned after suppressing a rebellion on the border. King Pasēnadi was so pleased with him that he honoured the minister with the gift of the riches and glory of a ruler together with a dancing girl to entertain him for seven days. On the seventh day, riding the ornamented royal elephant, he went down to the riverside for a bath. On the way, he met the Buddha going on an almsround, and being drunk, he just bowed casually, as a sign of respect to the Buddha. The Buddha smiled, and ânanda asked the Buddha why he smiled. So, the Buddha said to ânanda, “ânanda, this minister will come to see me this very day and after I have given him a short discourse, he will become an arahat. Soon after becoming an arahat he will realize parinibbàna.”

Santati and his party spent the whole day at the riverside, bathing, eating, drinking and thus thoroughly enjoying themselves. In the evening the minister and his party went to the garden to have more drinks and to be entertained by the dancer. The dancer, on her part, tried her best to entertain the minister. For the whole week she was living on reduced diet to keep herself trim. While dancing, she suffered a severe stroke and collapsed, and at that instant she died with her eyes and mouth wide open. The minister was shocked and deeply distressed. In agony, he tried to think of a refuge and remembered the Buddha. He went to the Buddha, accompanied by his followers, and related to him about the grief and anguish he suffered on account of the sudden death of the dancer. He then said to the Buddha, “Venerable! Please help me get over my sorrow; be my refuge, and let me have the peace of mind.” To him the Buddha replied, “Rest assured my son, you have come to One who could help you, One who could be a constant solace to you and who will be your refuge. The tears you have shed due to the death of this dancer throughout the round of rebirths is more than the waters of all the oceans.” The Buddha then instructed the minister in verse. The meaning of the verse is as follows: In the past there has been in you clinging (upàdàna) due to craving; get rid of it. In future, do not let such clinging occur in you. Do not also harbour any clinging in the present; by not having any clinging, craving and passion will be calmed in you and you will realize Nibbàna.”

After hearing the verse, the minister attained arahatship. Then, realizing that his life span was at an end, he said to the Buddha, “Venerable! Let me now realize parinibbàna (great demise), for my time has come.” The Buddha consenting, Santati rose to a height of seven toddy-palms into the sky and there, while meditating on the element of fire (tējō kasina), he passed away realizing parinibbàna. His body went up in flames, his blood and flesh burnt up and bone relics (dhàtu) fell through the sky and dropped on the clean piece of cloth which was spread by the monks as instructed by the Buddha. The monks asked, “ The minister had realized parinibbàna dressed in full regalia; is he a samana or a brahmana?” The Buddha replied, “My son can be called both samana and brahmana.”

☆☆☆

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 #141

非裸行結髮，非塗泥絕食，臥地自塵身，非以蹲踞（住），不斷疑惑者，能令得清淨。

Not going naked, nor matted hair, nor filth,
nor fasting, not sleeping on bare earth,
no penance on heels, nor sweat nor grime
can purify a mortal still overcome by doubt.

☆☆☆

【第141偈的故事】

從前在舍衛城中有一位富翁，名字叫做巴富斑迪卡。他的太太去世後，他決定出家。但出家前，他先建立一座兼具廚房和儲藏室的精舍，然後，才攜帶家具、廚具和大量的米、油、奶油和其它的必需品出家到精舍去。每當他想要吃什麼東西的時候，就要僕人幫他煮，所以他雖然出家，但仍然養尊處優。

有一天，其他比丘向佛陀報告他仍然過著富翁般的生活，佛陀就告誡他：「我一直告誡你，要過清淨簡單的日子，你為什麼還帶這麼多家當出家呢？」聽到佛陀這麼說，他卻發起脾氣，大聲嚷嚷地說：「好吧！佛陀，現在我就照你的話做！」說完話後，他就把袈裟脫掉，然後問佛陀：「這就是你建議我過日子的方法嗎？」

佛陀看見他如此反應，又告誡他：「比丘！過去世時，你雖然是一隻惡靈，但你仍然有害怕作壞事的慚和愧。現在你身為比丘，怎麼反而失去慚和愧，大剌剌地暴露上身呢？」

聽完佛陀的告誡，他明白自己犯錯了，他的慚和愧全恢復過來，他承認自己的錯誤，並且懇請佛陀原諒他。佛陀接著告誡他：「赤裸上半身是不對的。不穿衣服無法使你成為持戒嚴謹的比丘，身為比丘必需棄絕無明。」

聽完佛陀對巴富斑迪卡的告誡後，其他比丘信受奉行佛陀的說法，因此證入初果。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to Bahåbhànóika, a monk with many possessions.

Once there was a rich man in Sàvatthi. After the death of his wife, he decided to become a monk. But before he entered the sangha, he built a monastery, which included a kitchen and a store room. He also brought his own furniture, utensils and a large stock of rice, oil, butter and other provisions. Whatever dishes he wanted were cooked for him by his servants. Thus, even as a monk he was living in comfort, and because he had so many things with him, he was known as Bahåbhànóika. One day, other monks took him to the Buddha, and in his presence told the Buddha about the many things he had brought along with him to the monastery, and also how he was still leading the luxurious life of a rich man. So, the Buddha said to Bahåbhànóika, “My son, I have been teaching all of you to live an austere life; why have you brought so much property with you?” When reprimanded even this much, that monk lost his temper and said angrily, “Indeed, venerable! I will now live as you wish me to.” So saying, he cast off his upper robe.

Seeing him thus, the Buddha said to him, “My son, in your last existence you were an evil spirit; even as an evil spirit you had a sense of shame and a sense of fear to do evil. Now that you are a monk in my Teaching, why do you have to throw away the sense of shame, and the sense of fear to do evil?” When he heard those words, the monk realized his mistake; his sense of shame and fear to do evil returned, and he respectfully paid obeisance to the Buddha and asked that he should be pardoned.

The Buddha then said to him, “Standing there without your upper robe is not proper; just discarding your robe etc., does not make you an austere monk; a monk must also discard his doubt.”

☆☆☆

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 # 137 ~ 140

若以刀杖害，無惡無害者，十事中一種，彼將迅速得。

Whoever forces the forceless
or offends the inoffensive,
speedily comes indeed
to one of these ten states:


極苦痛失財，身體被損害，或重病所逼，或失心狂亂。

Sharp pain or deprivation,
or injury to body,
or to a serious disease,
derangement of the mind;


或為王迫害，或被誣重罪，或眷屬離散，或破滅財產。

Troubled by the government,
or else false accusation,
or by loss of relatives,
destruction of one’s wealth;


或彼之房屋，為劫火焚燒。癡者身亡後，復墮於地獄。

Or one’s houses burn
on raging conflagration,
at the body’s end, in hell
arises that unwise one.

☆☆☆

【第137 ~ 140偈的故事】

有一次，一些尼犍子苦行者企圖殺害大目犍連尊者，他們認為若除去大目犍連尊者，就可以打擊佛陀的名聲。他們就僱請殺手去王舍城附近的卡拉斯拉殺害大目犍連尊者。但是當殺手們包圍精舍的兩個月內，大目犍連尊者都運用神通，所以殺手們都無法得逞。第三個月，殺手們再度包圍精舍，大目犍連尊者突然想起他尚未償還過去某一世所種下的惡業(註2)，就不再運用神通了。這些殺手們也因此逮到大目犍連尊者，加以毒打，並且把他丟棄在草堆中，以為他已經死了，然後揚長而去。這時候，大目犍連尊者運用禪定能力，復甦過來，並且到祇樹給孤獨園向佛陀做最後的頂禮。但由於受傷太重，他自知即將入滅，就告訴佛陀說自己行將入滅。佛陀請他向比丘說法，因為這將是比丘們聽聞大目犍連尊者說法的最後一次機會了。大目犍連尊者就開始說法，說完之後，他向佛陀最後頂禮，然後離去，不久，就入滅了。

　　大目犍連尊者死於殺手的消息像野火般傳了出去。阿闍世國王下令調查，並且逮捕到兇手們，處以死刑。比丘們對大目犍連尊者的入滅感到十分傷心，不知道為什麼像大目犍連尊者這樣的人怎麼會死於殺手的手中。佛陀就解釋道：「比丘啊！從大目犍連尊者今生所過的清淨生活看來，他不應該死於非命。但某一前世，他卻曾對兩眼失明的雙親犯下滔天大罪。他本是孝順的兒子，但結婚後，太太卻毒化他的心靈，要他除去父母，他就用車子把兩眼全都失明的父母載到森林裡去，並且打死他們，卻讓父母以為這是其他小偷所作的罪行。因此，他累劫受苦，今生－－他最後的一世才會死於殺手手中。傷害無辜的人，一定會受到比自己所犯罪行更多苦痛。」

註 1：指阿羅漢。
註 2：只要他們的肉體還存在，阿羅漢也會因為他們過去世所犯的重要惡報而受報，佛陀後來罹患痢疾，也是由於過去餘業的業報。但雖然無法免除過去的業報，證得阿羅漢果後，他們就不再造業。

While residing at the Jãtavana Monastery, the Buddha spoke these verses, with reference to Venerable Mahà Moggallàna.

Once upon a time the heretics met together and said to each other, “Brethren, do you know the reason why the gifts and offerings to the Buddha have waxed great?” “No, we do not know; but do you know?” “Indeed we do know; it has all come about through one Venerable Moggallàna. For Venerable Moggallàna goes to heaven and asks the deities what deeds of merit they performed; and then he comes back to earth and says to men, ‘By doing this and that men receive such and such glory.’ Then he goes to hell and asks also those who have been reborn in hell what they did; and comes back to earth and says to men, ‘By doing this and that men experience such and such suffering.’ Men listen to what he says, and bring rich gifts and offerings. Now if we succeed in killing him, all these rich gifts and offerings will fall to us.”

“That is a way indeed!” exclaimed all the heretics. So all the heretics with one accord formed the resolution, “We will kill him by hook or by crook.” Accordingly they roused their own supporters, procured a thousand pieces of money, and formed a plot to kill Venerable Moggallàna. Summoning some wandering thieves, they gave them the thousand pieces of money and said to them, “Venerable Moggallàna lives at Black Rock. Go there and kill him.” The money attracted the thieves and they immediately agreed to do as they were asked. “Yes, indeed,” said the thieves; “we will kill the Venerable.” So they went and surrounded the Venerable’s place of abode.

The Venerable, knowing that his place of abode was surrounded, slipped out through the keyhole and escaped. The thieves, not seeing the Venerable that day, came back on the following day, and again surrounded the Venerable’s place of abode. But the Venerable knew, and so he broke through the circular peak of the house and soared away into the air. Thus did the thieves attempt both in the first month and in the second month to catch the Venerable, but without success. But when the third month came, the Venerable felt the compelling force of the evil deed he had himself committed in a previous state of existence, and made no attempt to get away.

At last the thieves succeeded in catching the Venerable. When they had so done, they tore him limb from limb, and pounded his bones until they were as small as grains of rice. Then thinking to themselves, “He is dead,” they tossed his bones behind a certain clump of bushes and went their way. The Venerable thought to himself, “I will pay my respects to the Buddha before I pass into Nibbàna.” Accordingly he swathed himself with meditation as with a cloth, made himself rigid, and soaring through the air, he proceeded to the Buddha, paid obeisance to the Buddha, and said to him, “Venerable, I am about to pass into Nibbàna.” “You are about to pass into Nibbàna, Moggallàna?” “Yes, Venerable.” “To what region of the earth are you going?” “To Black Rock, Venerable.” “Well then, Moggallàna, preach the Law to me before you go, for hereafter I shall have no such disciple as you to look upon.” “That will I do, Venerable,” replied Venerable Moggallàna. So first paying obeisance to the Buddha, he rose into the air, performed all manner of miracles just as did the Venerable Sàriputta on the day when he passed into Nibbàna, preached the Dhamma, paid obeisance to the Buddha, and then went to Black Rock forest and passed into Nibbàna.

Immediately the report spread all over South Asia. “Thieves have killed the Venerable.” Immediately King Ajàtasattu sent out spies to search for the thieves. Now as those very thieves were drinking strong drink in a tavern, one of them struck the other on the back and felled him to the ground. Immediately the second thief reviled the first, saying, “You scoundrel, why did you strike me on the back and fell me to the ground?” “Why, you vagabond of a thief, you were the first to strike Venerable Moggallàna.” “You don’t know whether I struck him or not.” There was a babel of voices crying out, “’Twas I struck him, ’Twas I struck him.”

Those spies heard what the thieves said, captured all the thieves, and made their report to the king. The king caused the thieves to be brought into his presence and asked them, “Was it you that killed the Venerable?” “Yes, your majesty.” “Who, pray, put you up to it?” “The naked ascetics, your majesty,” The king had the five hundred naked ascetics caught, placed them, together with the five hundred thieves, waist-deep in pits which he had dug in the palace-court, caused their bodies to be covered over with bundles of straw, and then caused the bundles of straw to be lighted. When he knew that they had been burned, he caused their bodies to be plowed with iron plows and thus caused them all to be ground to bits.

The monks began a discussion in the hall of truth: “Venerable Moggallàna met death which he did not deserve.” At that moment the Buddha approached and asked them, “Monks, what are you saying as you sit here all gathered together?” When they told him, he said, “Monks, if you regard only this present state of existence, Venerable Moggallàna indeed met a death which he did not deserve. But as a matter of fact, the manner of death he met was in exact conformity with the deed he committed in a previous state of existence.” Thereupon the monks asked the Buddha, “But, venerable, what was the deed he committed in a previous state of existence?” In reply the Buddha related his former deed in detail.

The story goes that once upon a time in the distant past a certain youth of good family performed with his own hand all of the household duties, such as pounding rice and cooking, and took care of his mother and father also. One day his mother and father said to him, “Son, you are wearing yourself out by performing all of the work both in the house and in the forest. We will fetch you home a certain young woman to be your wife.” The son replied, “Dear mother and father, there is no necessity of your doing anything of the sort. So long as you both shall live I will wait upon you with my own hand.” In spite of the fact that he refused to listen to their suggestion, they repeated their request time and again, and finally brought him home a young woman to be his wife.

For a few days only she waited upon his mother and father. After those few days had passed, she was unable even to bear the sight of them and said to her husband with a great show of indignation, “It is impossible for me to live any longer in the same house with your mother and father.” But he paid no attention to what she said. So one day, when he was out of the house, she took bits of clay and bark and scum of rice-gruel and scattered them here and there about the house. When her husband returned and asked her what it meant, she said, “This is what your blind old parents have done; they go about littering up the entire house; it is impossible for me to live in the same place with them any longer.” Thus did she speak again and again. The result was that finally even a being so distinguished as he, a being who had fulfilled the Perfection, broke with his mother and father.

“Never mind,” said the husband, I shall find some way of dealing with them properly.” So when he had given them food, he said to them, “Dear mother and father, in such and such a place live kinsfolk of yours who desire you to visit them; let us go thither.” And assisting them to enter a carriage, he set out with them. When he reached the depths of the forest, he said to his father, “Dear father, hold these reins; the oxen know the track so well that they will go without guidance; this is a place where thieves lie in wait for travellers; I am going to descend from the carriage.” And giving the reins into the hands of his father, he descended from the carriage and made his way into the forest. As he did so, he began to make a noise, increasing the volume of the noise until it sounded as if a band of thieves were about to make an attack. When his mother and father heard the noise, they thought to themselves, “A band of thieves are about to attack us.” Therefore they said to their son, “Son, we are old people; save yourself, and pay no attention to us.” But even as his mother and father cried out thus, the son, yelling the thieves’ yell, beat them and killed them and threw their bodies into the forest. Having so done, he returned home.

When the Buddha had related the foregoing story of Venerable Moggallàna’s misdeed in a previous state of existence, he said, “Monks, by reason of the fact that Venerable Moggallàna committed so monstrous a sin, he suffered torment for numberless hundreds of thousands of years in hell; and thereafter, because the fruit of his evil deed was not yet exhausted, in a hundred successive existences he was beaten and pounded to pieces in like manner and so met death. Therefore the manner of death which Venerable Moggallàna suffered was in exact conformity with his own misdeed in a previous state of existence. Likewise the five hundred heretics who with the five hundred thieves offended against my son who had committed no offense against them, suffered precisely that form of death which they deserved. For he that offends against the offenseless, incurs misfortune and loss through ten circumstances.”

☆☆☆

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 #136

愚夫造作諸惡業，卻不自知（有果報），癡人以自業感苦，宛如以火而自燒。

When the fool does evil deeds
their end he does not know,
such kamma burns the one unwise
as one who’s scorched by fire.

☆☆☆

【第136偈的故事】

有一次，大目犍連尊者與勒叉那尊者一起下山時，看見一隻人面蛇身餓鬼，大目犍連尊者以微笑表示他親眼看見這奇怪的眾生。回到祇樹給孤獨園時，大目犍連尊者當著佛陀的面，向勒叉那說有那麼一隻長長的、全身都在燃燒的人面蛇身餓鬼。佛陀也說他成為佛陀當天，也親眼看見這隻人面蛇身餓鬼。佛陀說很久很久以前迦葉佛在世時，這隻餓鬼是個殘忍的小偷，幾次放火燒燬一位富人的房子，甚至還趁迦葉佛外出化緣時，放火燒掉這位富人捐獻給迦葉佛的精舍。由於這些惡業，他必須長久受報。

　　「愚癡的人造惡業時，不知正在造惡業，但無法逃避業報。」佛陀說。

While residing at the Jētavana Monastery, the Buddha spoke this verse, with reference to a boa constrictor pēta-ghost.

Once upon a time Venerable Moggallàna was descending from Vulture Peak with Venerable Lakkhana, when by Supernatural Vision he beheld a ghost twenty-five leagues long in the form of a boa-constrictor. Flames of fire proceeded from his head and descended on his extremities; flames of fire proceeded from his extremities and descended on his head; flames of fire proceeded from both sides of him and descended on his middle. When the Venerable beheld that ghost he smiled. When the Venerable Lakkhana asked him why he smiled, he replied, “Brother, it is not the proper time to answer that question; wait until we are in the presence of the Buddha, and then ask me.”

When, therefore, Venerable Moggallàna had completed his round for alms in Ràjagaha, and had come into the presence of the Buddha, Venerable Lakkhana repeated his question. Venerable Moggallàna replied as follows, “At that spot, brother, I saw a ghost, and his outward appearance was such and such. When I saw him, I thought to myself, ‘No such ghost as that did I ever see before.’ That is why I smiled.” Then said the Buddha, “Monks, my disciples indeed possess eyes and use them.” Continuing, he confirmed the statement of the Venerable and added, “I saw that very ghost as I sat on the Throne of Enlightenment. However, the thought came into my mind ‘If any refuse to believe my word, it may be to their detriment.’ Therefore I said nothing about it. But now that I have Moggallàna for my witness, I do say it.” When he had thus spoken, in response to a request of the monks, he explained what the ghost had done in a previous state of existence.

The story goes that in the dispensation of the Buddha Kassapa, a treasurer named Sumangala spread the ground with bricks of gold for a space of twenty usabhas (fathoms), expended an equal amount of treasure in building a monastery, and an equal amount in giving a festival in honour of the opening of the monastery. One day, very early in the morning, as he was on his way to pay his respects to the Buddha, he saw hidden in a certain rest house at the gate of the city a certain thief, his feet spattered with mud, his robe drawn over his head. The treasurer said to himself, “This man with feet all spattered with mud must be some night-prowler in hiding.” “Never mind, I know how to get even with you,” thought the thief. And conceiving a grudge against the treasurer, he burned his field seven times, cut off the feet of the cattle in his cattle-pen seven times, and burned his house seven times.

But, in spite of all this, he was unable to satisfy his grudge against the treasurer. So he made friends with the treasurer’s page and asked him, “What is your master the treasurer especially fond of?” “There is nothing he thinks more of than the perfumed chamber,” replied the page. “Very well,” thought the thief, “I will burn up the perfumed chamber and thus satisfy my grudge.” Accordingly, when the Buddha entered the city for alms he broke all the vessels used for drinking and eating and set fire to the perfumed chamber. When the treasurer heard the cry, “The perfumed chamber is on fire!” he immediately went there, but before he arrived at the perfumed chamber it had burned to the ground. The treasurer rebuilt the monastery and pardoned the thief for his crimes. The thief was reborn as the pēta-ghost.

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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 #135

如牧人以杖，驅牛至牧場，如是老與死．驅逐眾生命。

As with force the cowherds drive
their cattle out to graze,
like this decay and death drive out
the life from all beings.

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【第135偈的故事】

有一次，一群舍衛城的女士到東園鹿子母講堂參加齋戒。該精舍的捐獻者是著名的毘舍佉，她詢問她們為什麼要來齋戒，年長的婦女說希望獲得生天的福報，中年婦女則回答說，希望獲得家庭的幸福，新婚少婦則祈求第一胎能生兒子，年輕小姐則希望找到如意郎君。

　　毘舍佉獲得她們的答案後，就引領她們至世尊處所，並報告她們的所求。

　　世尊說：「毘舍佉！五蘊不停的生、老、死、變化。人一旦出生，就會老，最後死亡。但人們卻不想從輪迴中解脫，仍然留戀輪迴。眾生很難理解，唯有克服世間的欲望才能得到真正的幸福。」

While residing at the Pubbàràma Monastery, the Buddha spoke this verse, with reference to five hundred ladies.

Once, five hundred ladies from Sàvatthi came to the Pubbàràma Monastery to keep the Eight Precepts. The donor of the monastery, the well-renowned Visàkhà, asked different age groups of ladies why they had come to keep the fast-day. She got different answers from different age groups for they had come to the monastery for different reasons. The old ladies came to the monastery to keep the fast-day because they hoped to gain the riches and glories of celestial beings in their next existence; the middle-aged ladies had come to the monastery because they did not want to stay under the same roof with the mistresses of their respective husbands. The young married ladies had come because they wanted their first born to be a son, and the young unmarried ladies had come because they wanted to get married to good husbands.

Having had these answers, Visàkhà took all the ladies to the Buddha. When she told the Buddha about the various answers of the different age groups of ladies, the Buddha said, “Visàkhà! Birth, ageing and death are always actively working in beings; because one is born, one is subject to ageing and decay, and finally to death. Yet, they do not wish to strive for liberation from the round of existences (saüsàra); they still wish to linger in saüsàra.”

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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 # 133 ~ 134

對人莫說粗惡語，汝所說者還說汝。憤怒之言實堪痛；互擊刀杖可傷汝。

Speak not harshly to other folk,
speaking so, they may retort.
Dukkha indeed is quarrelsome speech
and force for force may hurt you.


汝若自默然，如一破銅鑼，已得涅槃路；於汝無諍故。

If like a broken gong
never you reverberate,
quarrelling’s not part of you,
that Nibbana’s reached.

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【第133 ~ 134偈的故事】

自從出家以來，君達那的身旁總跟著一個女子幻像，其他的比丘都清楚看見這女子的幻像，但君達那自己卻無法目睹，所以茫然不知。每當君達那外出化緣時，人們總是供養兩匙的食物，並且說：「一份供養尊者，一份供養你的女伴。」人們也向憍薩羅國波斯匿王報告這件事情，並且請國王加以調查，國王就到比丘居留的精舍去。

　　君達那聽見喧嘩的聲音，便走了出來，站在門口，女子幻像也在離他不遠的地方出現。當他知道國王到來時，就返身進入房間等國王。國王進來後，女人幻像就不見了。國王問他有關女人幻像的事時，他回答說沒有這回事，國王為了要確定這件事的真假，就叫他離開房間。他遵照國王的話，離開房間，這時候，國王向外一看，就看到女人的幻像了。但是當他又進入房間時，女人幻像又不見了。國王因此判斷這女子幻像不是真實的，所以君達那是無辜的。國王因之向他致歉，並邀請他接受供養。其它比丘對國王的判斷感到困惑，他們對君達那說：「無行比丘！國王不指責你，反而邀請去供養，你完了！」

　　「你們才是無行比丘！你們才完了，因為你們與女子同進同出！」君達那反唇相譏地說。有人向佛陀報告事情的來龍去脈，佛陀就告誡君達那：
　　「比丘，你可曾親眼看見有女子和其他比丘一起出現，一如你所說的情形？你根本沒看見這種事，但他們卻親眼見到有女子和你一起出現。你不明白這是你過去世惡業的影響。現在我告訴你為什麼老是有一女子跟隨你出現。

　　過去世時，你是個天神，當時，有兩位比丘非常要好，但你卻喬裝成為女子，跟隨其中一位比丘，故意造成他們的誤會。因為犯下如此的惡業，今生才會有女子的幻像跟隨在你的身邊。比丘！以後不要再與人辯了，保持沉默，精進修行，趣向涅槃吧 ！」

While residing at the Jãtavana Monastery, the Buddha spoke these verses, with reference to Venerable Kunóadhàna.

From the day Kunóadhàna became a monk a certain female form accompanied him. The Venerable himself never saw her, but everybody else saw her. Indeed, whenever the Venerable made an alms-round in a village, the inhabitants would first give the Venerable a portion of alms saying, “Venerable, this is for you,” and then they would give the woman a second portion of alms, saying, “And this is for our female friend.”

The story goes that in the dispensation of the Buddha Kassapa there were two companion-monks who were as intimately associated with each other as though they had issued from the womb of the same mother. And in the dispensation of the Buddha Dãghàyu, year by year and month by month as the monks met together for the purpose of keeping fast-day, those same two monks would come forth from their lodging and say to each other, “Let us go to the hall of discipline together.” Now at that time a certain goddess, reborn in the heavenly world, seeing those two monks, thought, “These two monks are too much together; is there perhaps some way by which I can separate them?” No sooner had she thought this in her folly than one of the two monks said to his companion, “Brother, wait a moment; I must attend to the needs of nature.” As soon as she heard this, that goddess assumed the form of a woman and entered the thicket with the Venerable. When he came out, she followed close behind him, arranging with one hand her tuft of hair and with the other her undergarment. The Venerable himself could not see her, but when the monk who stood outside waiting for him turned and looked, he saw the woman come out, arranging her hair and her undergarment. As soon as the woman observed that the waiting monk had seen her, she disappeared. When the Venerable came up to the monk who was waiting for him, the latter said to him, “Brother, you have broken your vow of chastity.” “I have done no such thing, brother.” “Why, I just saw a young woman come out after you, doing this and that. Yet you say you have done nothing.” The Venerable acted as if he had been struck by a thunderbolt. He said, “Brother, do not ruin me. I have done no such thing.” Said the monk, “What I saw, I saw with my own eyes. Do you expect me to believe you?” And forthwith he broke off the tip of his staff and departed. Moreover, when he sat down in the hall of concession, he said, “I will not keep the fast-day in his company.” The Venerable said to the monks, “Brethren, there is not a fleck of dust even the size of an atom on my chastity.” But the monk repeated, “What I saw, I saw with my own eyes.” When the female spirit saw that the monk was unwilling to keep the fast-day with the Venerable, she thought to herself, “I have done a grievous wrong.” And straightaway she said to the monk, “Venerable, my noble elder has not really violated his vow of chastity. I did this merely to try him. Pray keep the fast-day with him as usual.” When the monk saw the female spirit poised in the air, and heard her speak those words, he believed her, and kept the fast-day with the Venerable. He was not, however, so kindly disposed to the Venerable as before. Such was the former deed of the female spirit.

Now at the end of their allotted term of life, the Venerables were reborn according to their good pleasure. The female spirit was reborn in the Avãci Hell, and after suffering torment there for a period of an interval between two Buddhas, was reborn in Sàvatthi in the dispensation of the present Buddha as a man. When he had grown up he retired from the world and decided to become a monk, subsequently making it his full profession. From the day he retired from the world, a phantom in female form appeared and followed him. Therefore they gave him the name Kunóadhàna. When the monks observed that he was followed about by a woman, they said to Anàthapiõóika, “Treasurer, drive this unchaste monk out of your monastery, for by reason of him reproach will fall upon all of the other monks.” “But, Venerables, is the Buddha not at the monastery?” “He is, lay disciple.” ‘Well then, the Buddha alone will know.” The monks went and said the same thing to Visàkhà, and she gave them the same answer.

The monks, getting no satisfaction from the two lay disciples, reported the matter to the king, saying, “Great king, Kunóadhàna goes about accompanied by a woman, and has thus cast reproach upon all the rest of the monks. Drive him out of your kingdom.” “But where is he, venerables?” “In the monastery, great king.” “In which lodging does he reside?” “In such and such.” “Very well, go your way. I will have him caught.” So in the evening the king went to the monastery, caused the Venerable’s lodging to be surrounded by his men, and himself stood facing the entrance to the Venerable’s cell.

The Venerable, hearing a loud noise, came out and stood facing the monastery. The king immediately saw that phantom woman standing behind him. When the Venerable observed that the king had come to his cell, he went up into the monastery again and sat down, but the king did not make obeisance to the Venerable. The king saw the woman no more. Although he looked inside the door and under the bed, still he did not see her. Finally he said to the monk, “Venerable, I saw a certain woman in this place; where is she?” “I see none, great king.” Then said the king, “I just saw her behind your back.” But the Venerable replied as before, “I see no woman, great king.” “Venerable, just step out here for a moment.” The monk came out and stood below, facing the monastery. Again that woman stood behind the Venerable. The king, seeing her, ascended once more to the upper floor. The Venerable observing that the king had gone, sat down. The king again looked everywhere, but for all that failed to see the woman. And again he asked the monk, “Venerable, where is that woman?” “I do not see her.” “Tell me the truth, Venerable. I just saw a woman standing behind your back.” “Yes, great king; that is what everybody says. Everybody says, ‘A woman follows you where ever you go,’ but I never see her.”

The king, suspecting it was a phantom, said to the Venerable, “Venerable, with much impurity following about you, no one will give even food. Therefore, visit my house regularly and I alone will furnish you with the four requisites." And, having given this invitation, he departed. The monks went and reported the matter to the Buddha. Then, the Buddha related to them the monk’s wicked deed in a previous birth as a female spirit and preached the Dhamma.

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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 # 131 ~ 132

於求樂有情，刀杖加惱害，但求自己樂，後世樂難得。

Whoever harms with force
those desiring happiness,
as seeker after happiness
one gains no future joy.


於求樂有情，不加刀杖害，欲求自己樂，後世樂可得。

Whoever does not harm with force
those desiring happiness,
as seeker after happiness, one then gains future joy.

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【第131~132偈的故事】

佛陀有一次在舍衛城化緣時，遇見幾個年輕人用棍子鞭打一條蛇。佛陀問他們為什麼要打這條蛇，他們說害怕蛇會咬他們，所以先發制人。

　　「如果不願意別人傷害你們，你們就不該傷害別人(註)；如果傷害別人，甚至在未來世也得不到幸福。」佛陀教誨這些年輕人。

　　這些人聽完佛陀的教誨之後，理解到恨意的害處，他們也因此專心思考佛陀的教誨，不久之後，他們都證得初果。

備註：眾生平等，因此真正的佛教徒應該慈悲對待所有眾生，而沒有分別心。

While residing at the Jētavana Monastery, the Buddha spoke these verses, with reference to a number of youths.

Once, the Buddha was out on an alms-round at Sàvatthi when he came across a number of youths beating a snake with sticks. When questioned, the youths answered that they were beating the snake because they were afraid that the snake might bite them. To them the Buddha said, “If you do not want to be harmed, you should also not harm others: if you harm others, you will not find happiness in your next existence.”

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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