法句經 第十七：忿怒品 多譯本對讀(段層次) Dhammapada (Dhp.) 17. Kodhavaggo

〔明法尊者註17-03〕 住在阿拉維的比丘(Āḷaviko bhikkhu)準備蓋房子，砍伐一些樹木，砍斷樹神的幼孩的手臂，女神原想報復，殺比丘，後來息怒，去見佛陀。佛陀讚嘆她息怒，並告誡比丘不要砍樹。

PS: 請參《法句經故事集》，十七～二、 比丘和樹神 (偈 222)。

〔明法尊者註17-04〕 優陀拉(Uttarā)優婆夷嫁給沒有佛教信仰的富裕人家，因為沒有機會供養佛陀與比丘，悶悶不樂，為了多作供養，聘用半個月女傭幫她執行妻子的責任。有一次女傭看她在笑，忘記她的身份，生起嫉妒，跟她潑一湯匙的熱油，但是她有慈心保護，而毫髮未傷。(DhA.v.223./CS:pg.2.196.ff.)

PS: 請參《法句經故事集》，十七～三、 慈心保護優它拿不受熱水燙傷 (偈 223)。

〔明法尊者註17-06〕 佛陀在沙祇多(Sāketa)托缽被一為年老的婆羅門誤認作兒子，佛陀跟他回家，婆羅門的太太也誤認作兒子，他們相處三個月，他們都證得阿羅漢果。佛陀說在過去很多世都作他們的兒子或侄子。當他們死了，比丘問他們往生何處，佛陀說他們都證得阿羅漢果，不往生何處。

PS: 請參《法句經故事集》，十七～五、 誤把佛陀當作兒子的婆羅門 (偈 225)。

〔明法尊者註17-07〕 有一天夜晚，璞娜(Puṇṇā)女傭在為她的主人樁米，做到很晚才去休息。這時候，她看見達帕尊者(Dabbo Mallaputto)帶領一群聽完說法的比丘回寮。她心想他們這麼晚還沒睡眠。第二天清晨，璞娜做糕餅，打算到河邊去吃。路上，她看見佛陀正在托缽，作布施。進食後，佛陀為璞娜澄清心中的疑惑：「妳沒有睡眠，是因為妳的苦命。至於諸比丘，他們必須經常保持醒覺(jāgariyamanuyuttatāya)，不可懈怠。」

PS: 請參《法句經故事集》，十七～六、 製作禮物的布施者 (偈 226)。

〔明法尊者註17-08〕 阿多羅 ：Atula，舍衛城一位在家居士之名。阿多羅跟他的同伴五百位居 士找離婆多尊者(Revata)問法，但是離婆多尊者修習遠離獨居(paṭisallānārāmo)，不說任何法，於是他們帶著不滿的心去找舍利弗尊者，舍利弗尊者為他們說阿毘達摩，他們覺得太深。又去找阿難尊者，阿難尊者只作簡單的開示。之後，他們一群人請世尊說法。227-230偈為世尊跟阿多羅居士及他的同伴所作的開示，聽法後，他們都證得須陀洹果。 ( 230偈 cf. A ii8)

PS: 請參《法句經故事集》，十七～七、 恰恰好 (偈 227~230)。

〔明法尊者註17-11〕 231-234偈為世尊跟六位穿著木屐的比丘說的法。六位穿著木屐、拿著木杖的比丘在石板上走動，而製造了噪音。世尊告誡比丘應控制自己的言行舉止。此後，世尊告誡比丘不要穿木屐。

PS: 請參《法句經故事集》，十七～八、 穿木屐的比丘 (偈 231~234)。

(DLMBS Commentary V221) There are ten fetters (saṃyojana). They can be divided into two kinds, five so called "lower" or "big" fetters and five "higher" or "small" fetters.

The five big fetters are:

1. personality belief (sakkāya-diṭṭhi),
2. skeptical doubt (vicikicchā),
3. clinging to rules and rituals (sīlabbata-paramāsa),
4. sensuous craving (kāma-rāga),
5. ill-will (vyāpāda).

The five small fetters are:

1. craving for fine-material existence (rūpa-rāga),
2. craving for immaterial existence (arūpa-rāga),
3. conceit (māna),
4. restlessness (uddhacca),
5. ignorance (avijjā).

Venerable Anuruddha once came to Kapilavatthu to see his relatives. All of them came to meet him; only his sister Rohini did not come. Anuruddha asked about her and learned that she was suffering from a skin disease. Anuruddha sent for her and told her to perform some meritorious deeds. Rohini began to build a community hall. Even before the construction was completed, she started to sweep it every day and fill the water pots. She began to feel better immediately.

When the hall was finished, the Buddha and monks were invited for an almsfood there. After the meal the Buddha asked Rohini to come. He then revealed, that she was suffering because of evil deed done in one of her previous lives.

She was the queen of Benares. The king had a dancer he liked very much. The queen became jealous and instructed her servants to put some itching powder into the dancer's bed. Thus the dancer itched all over and when she went to bed to rest, her condition got even worse.

The Buddha then exhorted her and all the people present to give up anger and pride and not to cling to anything. He further added this verse. Rohini and some other people attained full Awakenment immediately. At the same time Rohini's disease was cured and her skin became smooth and clear.

(DLMBS Commentary V222) Once a certain monk wanted to build a hut for himself. He chose a tree and was about to cut it down. But a spirit lived in that tree with her son. The spirit asked the monk not to cut down their tree, but the monk did not listen. So the spirit put her son on the tree, hoping this would prevent the monk from cutting the tree down.

But the monk's ax was already swinging down and he was unable to stop it. The ax fell and cut of the baby's arm. The spirit became very angry and was about to kill the monk. But then she reflected and decided not to harm the monk, because she would acquire a lot of demerit. So instead, she went to see the Buddha and told him all what happened.

The Buddha told her this verse, praising her for her self-control. He then taught her the Dharma. After reflecting on what was taught, the spirit realized the Dharma. She was offered a new tree to live in, in vicinity of the monastery.

After this incident, the Buddha made a new rule for the monks, forbidding them to hurt plant life.

(DLMBS Commentary V223) In Sāvathi there lived a rich man named Sumana. He had a servant named Puṇṇa. Once Puṇṇa and his wife offered almsfood to Venerable Sāriputta and as a result of this deed, Puṇṇa found gold in the field he was ploughing. The king declared him to be the royal banker and the whole family became extremely rich and influential. Once Puṇṇa and his family were offering almsfood to the Buddha and the monks for seven days. After hearing the Dharma from the Buddha the whole family, Puṇṇa, his wife and their daughter Uttarā, attained the Awakenment.

Uttarā got married to the son of Sumana. Because the family was not Buddhist, she was not able to perform meritorious deeds. Her father sent her some money and arranged for a woman named Sirimā to look after the household for a few days.

During this time, Uttarā was offering almsfood to the Buddha and the monks. When her husband saw her, he smiled, because he did not understand the significance of giving and thought her stupid. But Sirimā, seeing him smile, forgot she was there only for a few days, and became jealous. She brought some boiling oil with the intention to pour it over the head of Uttarā. Uttarā knew what was about to happen but she did not feel any anger or hatred. She was very grateful to Sirimā, because only with her help was she able to perform meritorious deeds. She made a firm resolution not to let any anger or hatred enter her mind.

The boiling oil then became harmless, like cold water. Sirimā did not understand and went to get another pot of hot oil. But by then other servants caught her and beat her up.

Then Sirimā realized what she had done and asked Uttarā for forgiveness. Uttarā told her to go to see "her father" - she meant the Buddha, who has taught her the Dharma and helped her to reach the Awakenment.

The Buddha listened to all what happened. Then he praised Uttarā for not feeling any anger or hatred. He told her this verse. At the end, Uttarā forgave Sirimā.

(DLMBS Commentary V224) Venerable Moggallāna once visited the heaven world and asked the gods what good deeds had they done to be reborn in such happy state. Different gods had different answers. One was reborn as a god only because he always spoke truth. Another goddess said that she was a servant who never got angry with her master and never hated him, although he beat and abused her. Some gods replied they offered what little they could for the benefit of others.

Moggallāna returned back and asked the Buddha if it was really possible to be reborn as a god just by these deeds. The Buddha confirmed it and spoke this verse, saying even little good deeds lead to heaven.

(DLMBS Commentary V225) The Buddha was once in the city of Sāketa for almsfood. While he was passing a certain brahmin’s house, the brahmin welcomed him: "Son, we have not seen you for a long time. Come and visit us again!" When the Buddha entered the house, the brahmin's wife also welcomed him as a long lost son. From that day, they offered almsfood to the Buddha.

The monks asked why did they call the Buddha their son. The Buddha explained that he had been their son for a great many lives in the past. The Buddha stayed with them for three months and both the brahmin and his wife attained the Awakenment.

Later the monks asked where were they reborn, since they did not know the couple had already reached the Nirvana. The Buddha replied with this verse, saying that the Arahants are not reborn anywhere, they have attained the Nirvana.

(DLMBS Commentary V226) There was a young slave girl, named Punnā. One night she was doing some work for her master, when she saw some monks going to their rooms after listening to the Dharma. She pondered that she was up so late because she was poor and had to work hard. But she could not think about any reason for the monks to be up so late as well.

The next day she made for herself a simple rice cake and went to the riverside to rest and eat. But on the way she met the Buddha and offered the cake to him. The Buddha accepted and ate the cake.

After eating, the Buddha told her why the monks were up so late: they were always vigilant and learning something, no matter what time it was. He also told her this verse, saying that by being always watchful and mindful, one can eradicate one's taints. Punnā immediately realized the Dharma.

Traditionally, these four taints (āsava) are mentioned in the texts: sense desire (kāma), desiring eternal existence (bhava), wrong views (diṭṭhi) and ignorance (avijjā).

(DLMBS Commentary V227) There was a man named Atula. Once he and his friends wanted to hear the Dharma. They went to see Venerable Revata. But he was practicing meditation and did not tell them anything. They were disappointed and so went to see Venerable Sāriputta. He expounded the Dharma in length, telling them many profound teachings they did not quite understand. Still unhappy, they went to Venerable Ānanda. He explained shortly basic teachings of the Buddha.

Atula and his friends then went to see the Buddha. They complained. Revata did not say anything at all, Sāriputta spoke too much and Ānanda too little. After such a long time, they still were not satisfied. The Buddha replied with this verse (and the following ones, DhP 228, DhP 229 and DhP 230), saying that, as before, so today, there is no one who is never blamed.

(DLMBS Commentary V228) The story for this verse is identical with the one for the previous verse (DhP 227) and the following verses (DhP 229, DhP 230).

Even the best of people are always blamed by somebody for something. Gandhi was killed although he was very close to what we call "a saint". Therefore, even if we encounter someone who is hostile to us, we should not feel hatred or enmity.

(DLMBS Commentary V232) The story for this verse is identical with the one for the previous verse (DhP 231) and the following ones (DhP 233, DhP 234).

By this verse the Buddha stressed that both the right conduct in bodily deeds and the right conduct in verbal speech are equally important.

(DLMBS Commentary V233) The story for this verse is identical with the one for the previous verses (DhP 231, DhP 232) and the following one (DhP 234).

Even the thinking is very important. Truly, mental action is probably the most important of the three (bodily, verbal, mental). The bodily and verbal actions are only byproducts of the mental action. Thinking comes first and only after that we act with our body or our mouth. Therefore, the key to controlling our bodily and verbal actions lays in controlling our minds.