namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者


法句經 一、雙品 多譯本對讀(段層次) Dhammapada (Dhp.) 1. Yamakavaggo




偈頌目錄
Dhp001 Dhp002 Dhp003 Dhp004 Dhp005 Dhp006 Dhp007 Dhp008 Dhp009 Dhp010
Dhp011 Dhp012 Dhp013 Dhp014 Dhp015 Dhp016 Dhp017 Dhp018 Dhp019 Dhp020

本對讀包含下列數個版本,請自行勾選欲對讀之版本 (感恩 Siong-Ui Te 師兄 提供程式支援):

Dhammapada Dhp. 001
巴利原典 (PTS) [1]
  1. Yamakavaggo.
1. Manopubbaṅgamā dhammā manoseṭṭhā manomayā
Manasā ce paduṭṭhena bhāsati vā karoti vā
Tato naṃ dukkhamanveti cakkaṃ'va vahato padaṃ.
巴利原典 (CSCD) [2]
  1. Yamakavaggo
1. Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;
Manasā ce paduṭṭhena, bhāsati vā karoti vā;
Tato naṃ dukkhamanveti, cakkaṃva vahato padaṃ.
漢譯( 了參 法師 譯, 文言文版) [3]

一、雙品 [LCanFn01-01]

1 諸法 [LCanFn01-02] 意先導,意主.意造作 [MettFn01-01] 。 若以染污意,或語.或行業,是則苦隨彼,如輪隨獸足 [LCanFn01-03][MettFn01-02][MettFn01-03]

漢譯( 敬法 法師 譯, 白話文版) [4]

第一:雙品

1. 諸法以意為前導,以意為主由意造。 [CFFn01-01]
若人透過污染意,他或說話或造作,
從此痛苦跟隨他,如輪隨拉車(牛)之足。
漢譯(相當之古漢譯對應經典) [5]
  1. 心為法本,心尊心使,中心念惡,即言即行,罪苦自追,車轢于轍。(法句經, T4,562a) [TSFn01-01]
  2. 心為法本,心尊心使,中心念惡,即言即行,罪苦自追,車轢於轍。(法句譬喻經, T04, 583a) [TSFn01-02]
  3. 心為法本,心尊心使,中心念惡,即言即行,罪苦自追,車轢于轍。(出曜經:T04, 760a) [TSFn01-03]
  4. 心為諸法本,心尊是心使,心若念惡行,即言即惡行,罪苦自追隨,車轢終于轍。(法集要頌經,T04, 795c) [TSFn01-04]
5. 增壹阿含經:心為法本,心尊心使,心之念惡,即行即施,於彼受苦,輪轢于轍T02, 827b
6.央掘魔羅經:意法前行,意勝法生,意法淨信,若說若作,快樂自追,如影隨形T02, 540a
7.佛說自愛經:心為法本,心尊心使,中心念惡,即言即行,罪苦自追,車轢于轍T17, 549c
8.本事經:諸不善法生,為因能感苦,皆意為前導,與煩惱俱生。意為前導法,意尊意所使,由意有染污,故有說有行,苦隨此而生,如輪因手轉T17,664a
9.根本說一切有部毘奈耶藥事:意常為首,起業為最,心有所恨,速受其報,苦來逼身,輪斷其頭T24, 35b
10.大毘婆沙論:諸法意前行,意尊意所引,意染淨言作,苦樂如影隨T27,371b
11.阿毘曇毘婆沙論:意為前導,意尊意駛,意若念惡,即言即行,罪惡報應,如影隨形T28, 281b
12.鞞婆沙論:意法在前,意妙意疾,意為念惡,若說若作,罪苦自隨,輪道轢殺T28, 428a
13.舍利弗阿毘曇論:心為法本,心尊心使,中心念惡,即言即行,罪苦自追,車轢於轍T28, 628b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 1 The Twin Verses (Yamaka [NāradaFn01-01] Vagga)

EVIL BEGETS EVIL

  1. Mind is the forerunner of (all evil) states. [NāradaFn01-02] Mind is chief; mind-made are they. If one speaks or acts with wicked mind, because of that, suffering follows one, even as the wheel follows the hoof of the draught-ox.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp I Pairs

  1. Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

Dhp I Pairs

1-2 [ThaniSFn-V1-2]

Phenomena are   preceded by the heart,
  ruled by the heart,
  made of the heart.
If you speak or act
with a corrupted heart,
then suffering follows you —
as the wheel of the cart,
  the track of the ox
  that pulls it.

Phenomena are  preceded by the heart,
  ruled by the heart,
  made of the heart.
If you speak or act
with a calm, bright heart,
then happiness follows you,
like a shadow
  that never leaves.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

1. Twinned Verses

1 Mind precedes created things;
Mind’s their chief, from mind they spring.
With tainted mind who speaks or acts,
Pain trails that man like the wheel trails ox-tracks.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter I: The Twin-Verses

1 All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage.

英譯(Cited from DLMBS) [12]

Chapter 1: The Pairs

DhP 1
All mental phenomena are preceded by mind,
Mind is their master, they are produced by mind.
If somebody speaks or acts
With a corrupted mind,
Hence suffering follows him,
Like the wheel the foot of the bearing animal. [DLMBSFn-V001]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 001
Dhammapada Dhp. 002
巴利原典 (PTS) [1]
2. Manopubbaṅgamā dhammā manoseṭṭhā manomayā
Manasā ce pasannena bhāsati vā karoti vā
Tato naṃ sukhamanveti chāyā'va anapāyinī.
巴利原典 (CSCD) [2]
2. Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;
Manasā ce pasannena, bhāsati vā karoti vā;
Tato naṃ sukhamanveti, chāyāva anapāyinī [anupāyinī (ka.)].
漢譯( 了參 法師 譯, 文言文版) [3] 2 諸法意先導,意主.意造作。若以清淨意,或語.或行業,是則樂隨彼,如影不離形。 [MettFn01-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
諸法以意為前導,以意為主由意造。
若人透過清淨意,他或說話或造作,
從此快樂跟隨他,猶如影子不離身。
漢譯(相當之古漢譯對應經典) [5]
  1. 心為法本,心尊心使,中心念善,即言即行,福自追身,如影隨形。(法句經, T4,562a) [TSFn01-05]
  2. 心為法本,心尊心使,中心念善,即言即行,福樂自追,如影隨形。(法句譬喻經, T04, 583a) [TSFn01-06]

3.心為法本,心尊心使,中心念善,即言即行,福慶自隨,如影隨形。(出曜經, T04, 760a) [TSFn01-07]

  1. 心為諸法本,心尊是心使,心若念善行,即言即善行,福慶自追隨,如影隨其形。(法集要頌經, T04, 795c) [TSFn01-08]
5.增壹阿含經:心為法本,心尊心使,中心念善,即行即為,受其善報,如影隨形T02, 827b
6.央掘魔羅經:意法前行,意勝意生,意法為惡,若說若作,眾苦自追,如輪隨跡T02, 540a
7.佛說自愛經:心為法本,心尊心使,中心念善,即言即行,福樂自追,如影隨形T17, 549c
8.本事經:諸淨善法生,為因能感樂,皆意為前導,與善法俱生。意為前導法,意尊意所使,由意有清淨,故有說有行,樂隨此而生,如影隨形轉T17,664a
9.根本說一切有部毘奈耶藥事:意常為首,起業為最,心意清淨,即受善報T24, 35b
10.阿毘曇毘婆沙論:心為前導,心尊心使,中心念善,亦言亦行,安樂自追,如影隨形T28, 15c
11.鞞婆沙論:意法在前,意妙意疾,意為念善,若說若作,福樂自隨,影逐其形T28, 428a
12.舍利弗阿毘曇論:心為法本,心尊心使,中心念善,即言即行,福樂自追,如影隨形T28, 628c
13.根本說一切有部毘奈耶:諸法心為首,心勝心速疾,由心清淨故,讚歎并身禮,當受勝妙樂,如影鎮隨形T23, 751b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

GOOD BEGETS GOOD

  1. Mind is the forerunner of (all good) states. Mind is chief; mind-made are they. If one speaks or acts with pure mind, because of that, happiness follows one, even as one's shadow that never leaves. [NāradaFn01-03]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with a pure mind a person speaks or acts happiness follows him like his never-departing shadow.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

1-2 [ThaniSFn-V1-2]

Phenomena are   preceded by the heart,
  ruled by the heart,
  made of the heart.
If you speak or act
with a corrupted heart,
then suffering follows you —
as the wheel of the cart,
  the track of the ox
  that pulls it.

Phenomena are  preceded by the heart,
  ruled by the heart,
  made of the heart.
If you speak or act
with a calm, bright heart,
then happiness follows you,
like a shadow
  that never leaves.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
2 Mind precedes created things,
Mind’s their chief, from mind they spring.
Who speaks or acts with purified mind,
Joy trails that man, like his shadow, behind.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 2 All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him.
英譯(Cited from DLMBS) [12]
DhP 2
All things are preceded by mind,
Mind is their master, they are produced by mind.
If somebody speaks or acts
With a purified mind,
Hence happiness follows him,
Like never departing shadow. [DLMBSFn-V002]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 002
Dhammapada Dhp. 003
巴利原典 (PTS) [1]
3. Akkocchi maṃ avadhi maṃ ajini maṃ ahāsi me
Ye taṃ upanayhanti veraṃ tesaṃ na sammati.

(3 Ākrośanmāmavocanmāma jayanmāmahāpayat
Atra ye upanahyante vairaṃ teṣāṃ na śāmyati.)
巴利原典 (CSCD) [2]
3. Akkocchi maṃ avadhi maṃ, ajini [ajinī (?)] maṃ ahāsi me;
Ye ca taṃ upanayhanti, veraṃ tesaṃ na sammati.
漢譯( 了參 法師 譯, 文言文版) [3] 3 『彼罵我.打我,敗我.劫奪我』,若人懷此念,怨恨不能息。
漢譯( 敬法 法師 譯, 白話文版) [4]
3 「他辱罵我毆打我,他擊敗我掠奪我。」
若人心懷此想法,他們之恨不會止。
漢譯(相當之古漢譯對應經典) [5]

人若罵我,勝我不勝,快意從者,怨終不息。(出曜經, T04, 696c) [TSFn01-09]

2.法集要頌經:若人致毀罵,彼勝我不勝,快樂從意者,怨終得休息T04,784b
3.法句經:隨亂意行,拘愚入冥,自大無法,何解善言T04, 562a
4.中阿含經:若不思真義,怨結焉得息,罵詈責數說,而能制和合T01,535b
5.彌沙塞部和醯五分律:汝等相罵辱,執而不捨者,怨禍無由息,日夜增根栽。T22, 160a
6.四分律:汝曹可無有,種種罵詈者,其有如是者,彼怨終不除T22,882b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
RETALIATION DOES NOT LEAD TO PEACE
  1. "He abused me, he beat me, he defeated me, he robbed me", in those who harbour such thoughts hatred is not appeased.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. "He abused me, he struck me, he overpowered me, he robbed me." Those who harbor such thoughts do not still their hatred.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

3-6

'He insulted me,
  hit me,
  beat me,
  robbed me'
 — for those who brood on this,
  hostility isn't stilled.

'He insulted me,
hit me,
beat me,
robbed me' —
for those who don't brood on this,
  hostility is stilled.

Hostilities aren't stilled
  through hostility,
  regardless.
Hostilities are stilled
through non-hostility:
  this, an unending truth.

Unlike those who don't realize
that we're here on the verge
  of perishing,
those who do:
  their quarrels are stilled.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
3 “Me, she swore at”.
“Me, he flogged”.
“Me, defeated”.
“Me, she robbed”.
Those with hateful thoughts thus held,
Hatred in those ones will never be quelled.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 3 "He abused me, he beat me, he defeated me, he robbed me,"--in those who harbour such thoughts hatred will never cease.
英譯(Cited from DLMBS) [12]
DhP 3
He abused me, he beat me,
He defeated me, he robbed me.
Those, who harbour such thoughts,
Their hatred is not appeased. [DLMBSFn-V003]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 003
Dhammapada Dhp. 004
巴利原典 (PTS) [1]
4. Akkocchi maṃ avadhi maṃ ajini maṃ ahāsi me
Ye taṃ na upanayhanti veraṃ tesūpasammati.

[ 4 Ākrośanmāmavocanamāmajayanmāmahāpayat
Atra ye nopanahyante vairaṃ teṣāṃ praśāmyati.
(Mūlasarvāstivādivinaya. Kośāmbakavastu) ]
巴利原典 (CSCD) [2]
4. Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me;
Ye ca taṃ nupanayhanti, veraṃ tesūpasammati.
漢譯( 了參 法師 譯, 文言文版) [3] 4 『彼罵我.打我,敗我.劫奪我』,若人捨此念,怨恨自平息。 [MettFn01-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
4. 「他辱罵我毆打我,他擊敗我掠奪我。」
若人不懷此想法,他們之恨會止息。
漢譯(相當之古漢譯對應經典) [5]

若人致毀罵,彼勝我不勝,快樂從意者,怨終得休息。(法集要頌經, T04,784b) [TSFn01-10]

2.中阿含經:若思真實義,怨結必得息,T01, 535c
3.五分律:種種惡聲罵,若能不加報,此忍不致怨,有怨自然除T22, 160a
4.四分律:種種惡罵詈,終不還加報,其能忍默者,彼怨自得除T22, 882b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. "He abused me, he beat me, he defeated me, he robbed me", in those who do not harbour such thoughts hatred is appeased. [NāradaFn01-04]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. "He abused me, he struck me, he overpowered me, he robbed me." Those who do not harbor such thoughts still their hatred.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

3-6

'He insulted me,
  hit me,
  beat me,
  robbed me'
 — for those who brood on this,
  hostility isn't stilled.

'He insulted me,
hit me,
beat me,
robbed me' —
for those who don't brood on this,
  hostility is stilled.

Hostilities aren't stilled
  through hostility,
  regardless.
Hostilities are stilled
through non-hostility:
  this, an unending truth.

Unlike those who don't realize
that we're here on the verge
  of perishing,
those who do:
  their quarrels are stilled.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
4 “Me, she swore at”.
“Me, he flogged”.
“Me, defeated”.
“Me, she robbed”.
Those who live such thoughts not held,
Hatred in those ones is utterly quelled.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 4 "He abused me, he beat me, he defeated me, he robbed me,"--in those who do not harbour such thoughts hatred will cease.
英譯(Cited from DLMBS) [12]
DhP 4
He abused me, he beat me,
He defeated me, he robbed me.
Those, who do not harbour such thoughts,
Their hatred is appeased. [DLMBSFn-V004]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 004
Dhammapada Dhp. 005
巴利原典 (PTS) [1]
5. Na hi verena verāni sammantīdha kudācanaṃ
Averena ca sammanti esa dhammo sanantano.

(5 Na hi vaireṇa vairāṇi śāmyantīha kadācana
Kṣāntyā vairāṇi śāmyanti eṣa dharma: sanātana: )
巴利原典 (CSCD) [2]
5. Na hi verena verāni, sammantīdha kudācanaṃ;
Averena ca sammanti, esa dhammo sanantano.
漢譯( 了參 法師 譯, 文言文版) [3] 5 在於世界中 [NandFn01-00] ,從非怨止怨,唯以忍止怨;此古(聖常)法 [LCanFn01-04][MettFn01-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
5 於這世上確如此,以恨止恨不曾有,
唯有無恨能止恨,這是永恆的真理。
漢譯(相當之古漢譯對應經典) [5]
  1. 慍於怨者,未嘗無怨,不慍自除,是道可宗。(法句經, T04, 562a) [TSFn01-11]
  2. 不可怨以怨,終已得休息,行忍得息怨,此名如來法。(出曜經, T04, 697a) [TSFn01-12]
  3. 不可怨以怨,終已得快樂,行忍怨自息,此名如來法。(法集要頌經, T4,784b) [TSFn01-13]
3.五分律:若以怨除怨,怨終不可息,不念怨自除,是則最勇健T22, 160a
4.四分律:以怨除怨仇,怨仇終不除,無怨怨自息,其法勇健樂T22, 882b
5.中阿含經:若以諍止諍,至竟不見止,唯忍能止諍,是法可尊貴T01,535c
6.增壹阿含經:怨怨不休息,自古有此法,無怨能勝怨,此法終不朽T02,627b
7.菩薩本緣經:非以怨心,能息怨憎,唯以忍辱,然後乃滅T03, 69a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ANGER IS CONQUERED BY LOVE

  1. Hatreds never cease through hatred in this world; through love [NāradaFn01-05] alone they cease. This is an eternal law. [NāradaFn01-06]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is a law eternal.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

3-6

'He insulted me,
  hit me,
  beat me,
  robbed me'
 — for those who brood on this,
  hostility isn't stilled.

'He insulted me,
hit me,
beat me,
robbed me' —
for those who don't brood on this,
  hostility is stilled.

Hostilities aren't stilled
  through hostility,
  regardless.
Hostilities are stilled
through non-hostility:
  this, an unending truth.

Unlike those who don't realize
that we're here on the verge
  of perishing,
those who do:
  their quarrels are stilled.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
5 Hatred by hatred has been pacified
Never, in all of creation.
Through freedom from hatred does hatred subside:
This law is of ageless duration.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 5 For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule.
英譯(Cited from DLMBS) [12]
DhP 5
Hatred is indeed never appeased by hatred here.
It is appeased by non-hatred - this law is eternal. [DLMBSFn-V005]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 005
Dhammapada Dhp. 006
巴利原典 (PTS) [1]
6. Pare ca na vijānanti mayamettha yamāmase
Ye ca tattha vijānanti tato sammanti medhagā.

[ 6 Pare'tra na vijānanti vayamatrodyamāmahe
Atra ye tu vijānanti teṣāṃ śāmyanti medhakā:
(Mūlasarvāstivādivinaya. Kośāmbakavastu)]
巴利原典 (CSCD) [2]
6. Pare ca na vijānanti, mayamettha yamāmase;
Ye ca tattha vijānanti, tato sammanti medhagā.
漢譯( 了參 法師 譯, 文言文版) [3] 6 彼人 [LCanFn01-05][MettFn01-07] 不了悟:『我等將毀滅 [LCanFn01-06][MettFn01-08] 』。 若彼等如此 [NandFn01-01] ,則諍論自息。[MettFn01-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
6 但是他人不知道:「於此我們將滅亡。」 [CFFn01-02]
知道這點的人們,爭論因此得止息。
漢譯(相當之古漢譯對應經典) [5]

不好責彼,務自省身,如有知此,永滅無患。(法句經, T04, 562a) [TSFn01-14]

  1. 中阿含經:他人不解義,唯我獨能知,若有能解義,彼恚便得息T01,535c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

QUARRELS CEASE THROUGH RIGHT THINKING

  1. The others [NāradaFn01-07] know not that in this quarrel we perish; [NāradaFn01-08] those of them who realize it, have their quarrels calmed thereby. [NāradaFn01-09]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. There are those who do not realize that one day we all must die. But those who do realize this settle their quarrels.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

3-6

'He insulted me,
  hit me,
  beat me,
  robbed me'
 — for those who brood on this,
  hostility isn't stilled.

'He insulted me,
hit me,
beat me,
robbed me' —
for those who don't brood on this,
  hostility is stilled.

Hostilities aren't stilled
  through hostility,
  regardless.
Hostilities are stilled
through non-hostility:
  this, an unending truth.

Unlike those who don't realize
that we're here on the verge
  of perishing,
those who do:
  their quarrels are stilled.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
6 Most of men seem not to see
That man should live restrained; [VaradoFn01-1]
For those who have this realised,
Their quarrels fade away.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 6 The world does not know that we must all come to an end here;--but those who know it, their quarrels cease at once.
英譯(Cited from DLMBS) [12]
DhP 6
The others do not understand that we should restrain ourselves here.
Those who understand that, therefore appease their quarrels. [DLMBSFn-V006]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 006
Dhammapada Dhp. 007
巴利原典 (PTS) [1]
7. Subhānupassiṃ viharantaṃ indriyesu asaṃvutaṃ
Bhojanambhi amattaññuṃ kusītaṃ hīnavīriyaṃ
Taṃ ve pasahati māro vāto rukkhaṃ'va dubbalaṃ.
巴利原典 (CSCD) [2]
7. Subhānupassiṃ viharantaṃ, indriyesu asaṃvutaṃ;
Bhojanamhi cāmattaññuṃ, kusītaṃ hīnavīriyaṃ;
Taṃ ve pasahati māro, vāto rukkhaṃva dubbalaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 7 唯求住淨樂 [LCanFn01-07][MettFn01-10] ,不攝護諸根 [MettFn01-11] ,飲食不知量 [MettFn01-12] ,懈惰.不精進,彼實為魔 [LCanFn01-08][MettFn01-13][NandFn01-02],如風吹弱樹 [MettFn01-14]
漢譯( 敬法 法師 譯, 白話文版) [4]
7 住於觀淨美,諸根沒克制,
於食不知足,怠惰不精進,
魔王制伏他,如風吹弱樹。
漢譯(相當之古漢譯對應經典) [5]
  1. 行見身淨,不攝諸根,飲食不節,慢墮怯弱,為邪所制,如風靡草。(法句經, T04,562a) [TSFn01-15]
  2. 觀淨而自修,諸根不具足,於食無厭足,斯等凡品行,轉增於欲意,如屋壞穿漏。(出曜經, T04, 749b) [TSFn01-16]
  3. 觀淨而自淨,諸根不具足,於食無厭足,斯等凡品行,轉增於欲意,如屋壞穿漏。(法集要頌經, T04, 793a) [TSFn01-17]
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE WEAK SUCCUMB TO TEMPTATION BUT NOT THE STRONG

  1. Whoever lives contemplating pleasant things, [NāradaFn01-10] with senses unrestrained, in food immoderate, indolent, inactive, him verily Māra [NāradaFn01-11] overthrows, as the wind (overthrows) a weak tree.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Just as a storm throws down a weak tree, so does Mara overpower the man who lives for the pursuit of pleasures, who is uncontrolled in his senses, immoderate in eating, indolent, and dissipated. [BudRkFn-v7]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

7-8 [ThaniSFn-V7-8]

One who stays focused on the beautiful,
is unrestrained with the senses,
knowing no moderation in food,
apathetic, unenergetic:
  Mara overcomes him
  as the wind, a weak tree.

One who stays focused on the foul,
is restrained with regard to the senses,
knowing moderation in food,
full of conviction & energy:
  Mara does not overcome him
  as the wind, a mountain of rock.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
7 One with senses unsubdued,
And indulgent with his food,
Living languid and at leisure,
Contemplating sensual pleasure:
Him, will Mara soon defeat,
Like the wind, a tree that’s weak.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 7 He who lives looking for pleasures only, his senses uncontrolled, immoderate in his food, idle, and weak, Mara (the tempter) will certainly overthrow him, as the wind throws down a weak tree.
英譯(Cited from DLMBS) [12]
DhP 7
The person, who lives contemplating pleasant things, who is not restrained in senses,
Who does not know moderation in food, who is indolent and of poor effort,
Mara will overcome him, as wind a weak tree. [DLMBSFn-V007]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 007
Dhammapada Dhp. 008
巴利原典 (PTS) [1]
8. Asubhānupassiṃ viharantaṃ indriyesu susaṃvutaṃ
Bhojanambhi ca mattaññuṃ saddhaṃ āraddhavīriyaṃ
Taṃ ve nappasahati māro vāto selaṃ'va pabbataṃ.
巴利原典 (CSCD) [2]
8. Asubhānupassiṃ viharantaṃ, indriyesu susaṃvutaṃ;
Bhojanamhi ca mattaññuṃ, saddhaṃ āraddhavīriyaṃ;
Taṃ ve nappasahati māro, vāto selaṃva pabbataṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 8 願求非樂 [LCanFn01-09][MettFn01-15] 住,善攝護諸根,飲食知節量,具信 [MettFn01-16] 又精進,魔 [MettFn01-17] 不能勝彼,如風吹石山。 [MettFn01-18]
漢譯( 敬法 法師 譯, 白話文版) [4]
8 住於觀不淨,諸根善克制,
於食且知足,具信且精進,
魔無法制他,如風吹石山。
漢譯(相當之古漢譯對應經典) [5]
  1. 觀身不淨,能攝諸根,食知節度,常樂精進,不為邪動,如風大山。(法句經T04, 562a) [TSFn01-18]
  2. 當觀不淨行,諸根無缺漏,於食知止足,有信執精進,不恣於欲意,如風吹泰山。(出曜經T04, 749c) [TSFn01-19]
  3. 當觀不淨行,諸根無缺漏,於食知止足,有信執精進,不恣於欲意,如風吹泰山。(法集要頌經T04, 793b) [TSFn01-20]
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Whoever lives contemplating "the Impurities", [NāradaFn01-12] with senses restrained, in food moderate, full of faith, [NāradaFn01-13] full of sustained energy, him Māra overthrows not, as the wind (does not overthrow) a rocky mountain. [NāradaFn01-14]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Just as a storm cannot prevail against a rocky mountain, so Mara can never overpower the man who lives meditating on the impurities, who is controlled in his senses, moderate in eating, and filled with faith and earnest effort. [BudRkFn-v8]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

7-8 [ThaniSFn-V7-8]

One who stays focused on the beautiful,
is unrestrained with the senses,
knowing no moderation in food,
apathetic, unenergetic:
  Mara overcomes him
  as the wind, a weak tree.

One who stays focused on the foul,
is restrained with regard to the senses,
knowing moderation in food,
full of conviction & energy:
  Mara does not overcome him
  as the wind, a mountain of rock.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
8 One with faith and self-exertion,
Body-foulness contemplation,
With his senses well-subdued,
Not excessive with his food:
Him, will Mara not defeat,
Nor will wind, a granite peak.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 8 He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and strong, him Mara will certainly not overthrow, any more than the wind throws down a rocky mountain.
英譯(Cited from DLMBS) [12]
DhP 8
The one, who does not live contemplating pleasant things, who is well restrained in senses,
Who does know moderation in food, who is trusting and firm in effort,
Mara will not overcome him, as wind a rocky mountain. [DLMBSFn-V008]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 008
Dhammapada Dhp. 009
巴利原典 (PTS) [1]
9. Anikkasāvo kāsāvaṃ yo vatthaṃ paridahessati
Apeto damasaccena na so kāsāvamarahati.
巴利原典 (CSCD) [2]
9. Anikkasāvo kāsāvaṃ, yo vatthaṃ paridahissati;
Apeto damasaccena, na so kāsāvamarahati.
漢譯( 了參 法師 譯, 文言文版) [3] 9 若人穿袈裟,不離諸垢穢 [LCanFn01-10] ,無誠實克己,不應著袈裟。
漢譯( 敬法 法師 譯, 白話文版) [4]
9 該人還未除污染,但卻身上穿袈裟,
沒有自制不真實,穿著袈裟他不配。
漢譯(相當之古漢譯對應經典) [5]
  1. 不吐毒態,欲心馳騁,未能自調,不應法衣。(法句經, T04, 562a) [TSFn01-21]
  2. 無塵離於塵,能持此服者,無御無所至,此不應法服。(出曜經, T04, 748b) [TSFn01-22]
  3. 無塵離於塵,能持此服者,無御無所至,此不應法服。(法集要頌經, T04,793a) [TSFn01-23]
4.五分律:此衣無欲衣,不施有欲者,不能調其意,不任此袈裟T22, 68c
5.四分律:雖有袈裟服,壞抱於結使,不能除怨害,彼不應袈裟T22, 882c
6.摩訶僧祇律:內不離癡服,外託被袈裟,心常懷毒害,袈裟非所應T22,241a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE PURE ARE WORTHY OF THE YELLOW ROBE BUT NOT THE IMPURE

  1. Whoever, unstainless, without self control and truthfulness, should don the yellow robe, [NāradaFn01-15] is not worthy of it.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Whoever being depraved, devoid of self-control and truthfulness, should don the monk's yellow robe, he surely is not worthy of the robe.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

9-10

He who, depraved,
    devoid
  of truthfulness
  & self-control,
puts on the ochre robe,
doesn't deserve the ochre robe.

But he who is free
                 of depravity
             endowed
                 with truthfulness
                 & self-control,
             well-established
                 in the precepts,
truly deserves the ochre robe.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
9 The man not free of inward taints,
In ochre tints ordained,
Who’s full of lies and unrestrained,
Does not deserve that ochre stain.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 9 He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards temperance and truth, is unworthy of the yellow dress.
英譯(Cited from DLMBS) [12]
DhP 9
Who is not rid of defilement, and will wear a yellow robe,
Devoid of restraint and truth, he does not deserve a yellow robe. [DLMBSFn-V009]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 009
Dhammapada Dhp. 010
巴利原典 (PTS) [1]
10. Yo ca vantakasāvassa sīlesu susamāhito
Upeto damasaccena sa ve kāsāvamarahati.
巴利原典 (CSCD) [2]
10. Yo ca vantakasāvassa, sīlesu susamāhito;
Upeto damasaccena, sa ve kāsāvamarahati.
漢譯( 了參 法師 譯, 文言文版) [3] 10 若人離諸垢 [MettFn01-19] ,能善持戒律 [MettFn01-20] ,克己與誠實,彼應著袈裟。 [MettFn01-21]
漢譯( 敬法 法師 譯, 白話文版) [4]
10 該人已經除污染 [CFFn01-03] ,善於持守其戒行,
具備自制與真實,的確他配穿袈裟。
漢譯(相當之古漢譯對應經典) [5]
  1. 能吐毒態,戒意安靜,降心已調,此應法衣。(法句經, T04, 562a) [TSFn01-24]
  2. 若能除垢穢,修戒等慧定,彼應思惟業,此應服袈裟。(出曜經, T04, 748b) [TSFn01-25]
  3. 若能除垢穢,修戒等慧定,彼應思惟業,此應服袈裟。(法集要頌經, T04,793a) [TSFn01-26]
4.五分律:已能離貪欲,於戒常一心,如是調心者,乃應此衣服T22, 68c
5.四分律:結使已除滅,持戒自莊嚴,調伏於怨仇,彼則應袈裟T22, 882c
6.摩訶僧祇律:三昧寂無想,永滅煩惱患,內心常寂滅,袈裟應其服T22,241a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. He who is purged of all stain, is well-established in morals and endowed with self-control and truthfulness, is indeed worthy of the yellow robe.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. But whoever is purged of depravity, well-established in virtues and filled with self-control and truthfulness, he indeed is worthy of the yellow robe.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

9-10

He who, depraved,
    devoid
  of truthfulness
  & self-control,
puts on the ochre robe,
doesn't deserve the ochre robe.

But he who is free
                 of depravity
             endowed
                 with truthfulness
                 & self-control,
             well-established
                 in the precepts,
truly deserves the ochre robe.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
10 Whatever monk is purged of taints,
With virtue well-ingrained,
A man sincere and well restrained,
Is worthy of the ochre stain.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 10 But he who has cleansed himself from sin, is well grounded in all virtues, and regards also temperance and truth, he is indeed worthy of the yellow dress.
英譯(Cited from DLMBS) [12]
DhP 10
And who would get rid of defilement, well settled in virtues,
Endowed with restraint and truth, he deserves a yellow robe. [DLMBSFn-V010]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 010
Dhammapada Dhp. 011
巴利原典 (PTS) [1]
11. Asāre sāramatino sāre cāsāradassino
Te sāraṃ nādhigacchanti micchāsaṃkappagocarā.
巴利原典 (CSCD) [2]
11. Asāre sāramatino, sāre cāsāradassino;
Te sāraṃ nādhigacchanti, micchāsaṅkappagocarā.
漢譯( 了參 法師 譯, 文言文版) [3] 11 非真 [LCanFn01-11] 思真實 [MettFn01-22] ,真實 [LCanFn01-12] 見非真,邪思惟境界,彼不達真實。
漢譯( 敬法 法師 譯, 白話文版) [4]
11 思無內涵為有內涵,視有內涵為無內涵。
擁有此邪思惟的人,他們不能達到內涵。
漢譯(相當之古漢譯對應經典) [5]
  1. 以真為偽,以偽為真,是為邪計,不得真利。(法句經, T04, 562a) [TSFn01-27]
  2. 以真為偽,以偽為真,是為邪計,不得真利。(法句譬喻經, T04,583c) [TSFn01-28]
  3. 不牢起牢想,牢起不牢想,彼不至於牢,由起邪見故。(出曜經, T04, 747c) [TSFn01-29]
  4. 不堅起堅想,堅起不堅想,後不至於堅,由起邪見故。(法集要頌經, T04,793a) [TSFn01-30]

5.四分律:無堅說堅牢,堅牢不見堅,彼不解堅牢,墮邪憶念中T22,882c

英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

RIGHT PERCEPTION LEADS TO THE REALIZATION OF THE TRUTH

  1. In the unessential they imagine the essential [NāradaFn01-16] , in the essential they see the unessential - they who entertain (such) wrong thoughts [NāradaFn01-17] never realize the essence.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Those who mistake the unessential to be essential and the essential to be unessential, dwelling in wrong thoughts, never arrive at the essential.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

11-12 [ThaniSFn-V11-12]

Those who regard
non-essence as essence
and see essence as non-,
don't get to the essence,
  ranging about in wrong resolves.

But those who know
essence as essence,
and non-essence as non-,
get to the essence,
  ranging about in right resolves.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
11 Quintessence they see as non-essence;
Non-essence they see as quintessence;
And they in wrong thoughts acquiescent,
Will never discover quintessence.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 11 They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires.
英譯(Cited from DLMBS) [12]
DhP 11
Thinking to be essential, what is not, seeing no essence in what is essential,
they, feeding on wrong thoughts, do not discover the essence. [DLMBSFn-V011]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 011
Dhammapada Dhp. 012
巴利原典 (PTS) [1]
12. Sārañca sārato ñatvā asārañca asārato
Te sāraṃ adhigacchanti sammāsaṃkappagocarā.
巴利原典 (CSCD) [2]
12. Sārañca sārato ñatvā, asārañca asārato;
Te sāraṃ adhigacchanti, sammāsaṅkappagocarā.
漢譯( 了參 法師 譯, 文言文版) [3]
  1. 真實思真實,非真知非真,正思惟境界,彼能達真實。 [MettFn01-23]
漢譯( 敬法 法師 譯, 白話文版) [4]
12 知有內涵為有內涵,知無內涵為無內涵。
擁有此正思惟的人,他們能夠達到內涵。
漢譯(相當之古漢譯對應經典) [5]
  1. 知真為真,見偽知偽,是為正計,必得真利。(法句經, T04, 562b) [TSFn01-31]
  2. 知真為真,見偽知偽,是為正計,必得真利。(法句譬喻經, T04, 583c) [TSFn01-32]
  3. 牢而知牢者,不牢知不牢,彼人求於牢,正治以為本。(出曜經, T04, 748a) [TSFn01-33]
  4. 堅而知堅者,不堅知不堅,被人求於堅,正治以為本。(法集要頌經, T04,793a) [TSFn01-34]
  5. 四分律:堅牢知堅牢,不堅知不堅,彼解堅牢法,入於正念中T22,882c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. What is essential they regard as essential, what is unessential they regard as unessential - they who entertain (such) right thoughts [NāradaFn01-18] realize the essence.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Those who know the essential to be essential and the unessential to be unessential, dwelling in right thoughts, do arrive at the essential.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

11-12 [ThaniSFn-V11-12]

Those who regard
non-essence as essence
and see essence as non-,
don't get to the essence,
  ranging about in wrong resolves.

But those who know
essence as essence,
and non-essence as non-,
get to the essence,
  ranging about in right resolves.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
12 Quintessence they see as quintessence,
Non-essence they see as non-essence,
And they in right thoughts acquiescent,
Go on to discover quintessence.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 12 They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires.
英譯(Cited from DLMBS) [12]
DhP 12
Having known the essence as the essence, non-essential as non-essential,
they, feeding on right thoughts, discover the essence. [DLMBSFn-V012]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 012
Dhammapada Dhp. 013
巴利原典 (PTS) [1]
13. Yathāgāraṃ ducchannaṃ vuṭṭhi samativijjhati
Evaṃ abhāvitaṃ cittaṃ rāgo samativijjhati.
巴利原典 (CSCD) [2]
13. Yathā agāraṃ ducchannaṃ, vuṭṭhī samativijjhati;
Evaṃ abhāvitaṃ cittaṃ, rāgo samativijjhati.
漢譯( 了參 法師 譯, 文言文版) [3] 13 如蓋屋不密,必為雨漏浸,如是不修心,貪欲必漏入。 [MettFn01-24]
漢譯( 敬法 法師 譯, 白話文版) [4]
13 就像雨可以滲透蓋得不好的屋子,
貪欲亦可滲透尚未受到培育的心。
漢譯(相當之古漢譯對應經典) [5]
  1. 蓋屋不密,天雨則漏,意不惟行,淫泆為穿。(法句經, T04, 562b) [TSFn01-35]
  2. 蓋屋不密,天雨則漏,意不惟行,婬泆為穿。(法句譬喻經, T04, 583c) [TSFn01-36]
  3. 蓋屋不密,天雨則漏,人不惟行,漏婬怒癡。(出曜經, T04, 759c) [TSFn01-37]
  4. 蓋屋若不密,天雨則常漏,人不思惟行,恒歷婬怒癡。(法集要頌經, T04,795b) [TSFn01-38]
  5. 增壹阿含經:蓋屋不密,天雨則漏,人不惟行,漏婬怒癡T02, 591c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

LUST PIERCES THE HEARTS OF THE UNDEVELOPED BUT NOT THOSE OF THE DEVELOPED

  1. Even as rain penetrates as ill-thatched house, so does lust penetrate an undeveloped mind.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Just as rain breaks through an ill-thatched house, so passion penetrates an undeveloped mind.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

13-14

As rain seeps into
an ill-thatched hut,
so passion,
  the undeveloped mind.

As rain doesn't seep into
a well-thatched hut,
so passion does not,
  the well-developed mind.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
13 & 14 Like ill-thatched huts let in the rain,
Is lust let in by minds untrained.
In well-roofed huts no water leaks:
In well-trained minds no passion seeps.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 13 As rain breaks through an ill-thatched house, passion will break through an unreflecting mind.
英譯(Cited from DLMBS) [12]
DhP 13
As a poorly covered house is penetrated by a rain,
thus an undeveloped mind is penetrated by passion. [DLMBSFn-V013]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 013
Dhammapada Dhp. 014
巴利原典 (PTS) [1]
14. Yathāgāraṃ succhannaṃ vuṭṭhi na samativijjhati
Evaṃ subhāvitaṃ cittaṃ rāgo na samativijjhati.
巴利原典 (CSCD) [2]
14. Yathā agāraṃ suchannaṃ, vuṭṭhī na samativijjhati;
Evaṃ subhāvitaṃ cittaṃ, rāgo na samativijjhati.
漢譯( 了參 法師 譯, 文言文版) [3] 14 如善密蓋屋,不為雨漏浸,如是善修心,貪欲不漏入。 [MettFn01-25]
漢譯( 敬法 法師 譯, 白話文版) [4]
14 就像雨不能滲透蓋得很好的屋子,
貪欲亦滲不透已被良好培育的心。 [CFFn01-04]
漢譯(相當之古漢譯對應經典) [5]
  1. 蓋屋善密,雨則不漏,攝意惟行,淫泆不生。(法句經, T04, 562b) [TSFn01-39]
  2. 蓋屋善密,雨則不漏,攝意惟行,婬匿不生。(法句譬喻經, T04, 583c) [TSFn01-40]
  3. 蓋屋緻密,天雨不漏,人自惟行,無婬怒癡。(出曜經, T04, 760a) [TSFn01-41]
  4. 蓋屋若不密,天雨則常漏,人自思惟行,永無婬怒癡。(法集要頌經, T04,795b) [TSFn01-42]
  5. 增壹阿含經:蓋屋善密,天雨不漏,人能惟行,無婬怒癡T02, 591c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Even as rain does not penetrate a well-thatched house, so does lust not penetrate a well-developed [NāradaFn01-19] mind.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Just as rain does not break through a well-thatched house, so passion never penetrates a well-developed mind.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

13-14

As rain seeps into
an ill-thatched hut,
so passion,
  the undeveloped mind.

As rain doesn't seep into
a well-thatched hut,
so passion does not,
  the well-developed mind.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
13 & 14 Like ill-thatched huts let in the rain,
Is lust let in by minds untrained.
In well-roofed huts no water leaks:
In well-trained minds no passion seeps.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 14 As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind.
英譯(Cited from DLMBS) [12]
DhP 14
As a well covered house is not penetrated by a rain,
thus a well developed mind is not penetrated by passion. [DLMBSFn-V014]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 014
Dhammapada Dhp. 015
巴利原典 (PTS) [1]
15. Idha socati pecca socati pāpakārī ubhayattha socati
So socati so vihaññati disvā kamma kiliṭṭhamattano.
巴利原典 (CSCD) [2]
15. Idha socati pecca socati, pāpakārī ubhayattha socati;
So socati so vihaññati, disvā kammakiliṭṭhamattano.
漢譯( 了參 法師 譯, 文言文版) [3] 15 現世此處悲,死後他處悲,作諸惡業者,兩處俱憂悲,見自惡業已,他悲.他苦惱。 [MettFn01-26]
漢譯( 敬法 法師 譯, 白話文版) [4]
15 此世他悲哀,來世他悲哀,
造惡者於兩處都是悲哀。
見到自己污穢的行為後,
他感到悲哀,他感到苦惱。
漢譯(相當之古漢譯對應經典) [5]
  1. 造憂後憂,行惡兩憂,彼憂惟懼,見罪心懅。(法句經, T04, 562b) [TSFn01-43]
  2. 造憂後憂,行惡兩憂,彼憂唯懼,見罪心懅。(法句譬喻經, T04, 583b) [TSFn01-44]
  3. 此憂彼亦憂,惡行二俱憂,彼憂彼受報,見行乃知審。(出曜經, T04, 746b) [TSFn01-45]
  4. 此憂彼亦憂,惡行二俱憂,彼憂彼受報,見行乃審知。(法集要頌經, T04,792c) [TSFn01-46]
5.增壹阿含經:此憂彼亦憂,為惡二處憂,為惡後受報,皆由現報故T02,692b
6.根本說一切有部毘奈耶雜事:今生若苦來生苦,由其作罪二俱苦,自知此苦由惡業,更復受苦於餘趣T24, 244a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

EVIL-DOERS SUFFER HERE AND HEREAFTER

  1. Here he grieves, [NāradaFn01-20] hereafter he grieves. [NāradaFn01-21] In both states the evil-doer grieves. He grieves, he is afflicted, perceiving the impurity of his own deeds.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. The evil-doer grieves here and hereafter; he grieves in both the worlds. He laments and is afflicted, recollecting his own impure deeds.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

15-18

Here  he grieves
  he grieves  hereafter.
In both worlds
the wrong-doer grieves.
He grieves, he's afflicted,
seeing the corruption
  of his deeds.

Here  he rejoices
  he rejoices hereafter.
In both worlds
the merit-maker rejoices.
He rejoices, is jubilant,
seeing the purity
  of his deeds.

Here  he's tormented
  he's tormented  hereafter.
In both worlds
the wrong-doer's tormented.
He's tormented at the thought,
  'I've done wrong.'
Having gone to a bad destination,
he's tormented
  all the more.

Here  he delights
  he delights hereafter.
In both worlds
the merit-maker delights.
He delights at the thought,
  'I've made merit.'
Having gone to a good destination,
he delights
  all the more.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9] 15 Evil-doers sorrow in both present and future lives. They sorrow and grieve, having realised their own defiled conduct.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 15 The evil-doer mourns in this world, and he mourns in the next; he mourns in both. He mourns and suffers when he sees the evil of his own work.
英譯(Cited from DLMBS) [12]
DhP 15
He grieves here, he grieves after death, in both states does the wrongdoer grieve.
He grieves, he is vexed, having seen his own evil deeds. [DLMBSFn-V015]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 015
Dhammapada Dhp. 016
巴利原典 (PTS) [1]
16. Idha modati pecca modati katapuñño ubhayattha modati
So modati so pamodati disvā kamma visuddhimattano.
巴利原典 (CSCD) [2]
16. Idha modati pecca modati, katapuñño ubhayattha modati;
So modati so pamodati, disvā kammavisuddhimattano.
漢譯( 了參 法師 譯, 文言文版) [3] 16 現世此處樂,死後他處樂,作諸善業者,兩處俱受樂,見自善業已,他樂.他極樂。 [MettFn01-27]
漢譯( 敬法 法師 譯, 白話文版) [4]
16 此世他喜悅,來世他喜悅,
行善者於兩處都是喜悅。
見到自己清淨的行為後,
他感到喜悅,非常的喜悅。
漢譯(相當之古漢譯對應經典) [5]
  1. 造喜後喜,行善兩喜,彼喜惟歡,見福心安。(法句經, T04, 562b) [TSFn01-47]
  2. 造喜後喜,行善兩喜,彼喜惟歡,見福心安。(法句譬喻經, T04, 583b) [TSFn01-48]
  3. 此喜彼亦喜,福行二俱喜,彼喜彼受報,見行自清淨。(出曜經, T04, 746c) [TSFn01-49]
  4. 此喜彼亦喜,福行二俱喜,彼行彼受報,見行自清淨。(法集要頌經, T04,792c) [TSFn01-50]
  5. 三彌底部論:生世樂歡喜,異世樂欣然,作福二處歡,自見其業淨。此世業報竟,來世復應受,陰壞隨業往,更受異陰身T32, 463b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HAPPY ARE THE WELL-DOERS HERE AND HEREAFTER

  1. Here he rejoices, [NāradaFn01-22] hereafter he rejoices. [NāradaFn01-23] In both states the well-doer rejoices. He rejoices, exceedingly rejoices, perceiving the purity of his own deeds. [NāradaFn01-24]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. The doer of good rejoices here and hereafter; he rejoices in both the worlds. He rejoices and exults, recollecting his own pure deeds.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

15-18

Here  he grieves
  he grieves  hereafter.
In both worlds
the wrong-doer grieves.
He grieves, he's afflicted,
seeing the corruption
  of his deeds.

Here  he rejoices
  he rejoices hereafter.
In both worlds
the merit-maker rejoices.
He rejoices, is jubilant,
seeing the purity
  of his deeds.

Here  he's tormented
  he's tormented  hereafter.
In both worlds
the wrong-doer's tormented.
He's tormented at the thought,
  'I've done wrong.'
Having gone to a bad destination,
he's tormented
  all the more.

Here  he delights
  he delights hereafter.
In both worlds
the merit-maker delights.
He delights at the thought,
  'I've made merit.'
Having gone to a good destination,
he delights
  all the more.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9] 16 Kind people are happy in both present and future lives. They are happy and satisfied, having realised their own pure conduct.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 16 The virtuous man delights in this world, and he delights in the next; he delights in both. He delights and rejoices, when he sees the purity of his own work.
英譯(Cited from DLMBS) [12]
DhP 16
He rejoices here, he rejoices after death, in both states does the well-doer rejoice.
He rejoices, he is happy, having seen his own good deeds. [DLMBSFn-V016]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 016
Dhammapada Dhp. 017
巴利原典 (PTS) [1]
17. Idha tappati pecca tappati pāpakārī ubhayattha tappati
Pāpaṃ me katanti tappati bhiyyo tappati duggatiṃ gato.
巴利原典 (CSCD) [2]
17. Idha tappati pecca tappati, pāpakārī [pāpakāri (?)] ubhayattha tappati;
‘‘Pāpaṃ me kata’’nti tappati, bhiyyo [bhīyo (sī.)] tappati duggatiṃ gato.
漢譯( 了參 法師 譯, 文言文版) [3] 17 現世此處苦,死後他處苦,作諸惡業者,兩處俱受苦,(現)悲『我作惡』,墮惡趣更苦 [LCanFn01-13][MettFn01-28]
漢譯( 敬法 法師 譯, 白話文版) [4]
17 此世他受苦,來世他受苦,
造惡者在兩處都遭受痛苦。
想到「我造了惡」時他痛苦。
去到惡趣時,他更加痛苦。
漢譯(相當之古漢譯對應經典) [5]
  1. 今悔後悔,為惡兩悔,厥為自殃,受罪熱惱。(法句經, T04, 562b) [TSFn01-51]
  2. 今悔後悔,為惡兩悔,厥為自殃,受罪熱惱。(法句譬喻經, T04, 583b) [TSFn01-52]
  3. 此煮彼亦煮,罪行二俱煮,彼煮彼受罪,見行自有驗。(出曜經, T04,747a) [TSFn01-53]
  4. 此煮彼亦煮,罪行二俱煮,彼煮彼受報,見行自有驗。(法集要頌經, T04,792c) [TSFn01-54]
  5. 根本說一切有部毘奈耶雜事:今生若燒來世燒,由其作罪二俱燒,自知此燒由惡業,更復轉生於惡趣T24, 244a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE EVIL-DOER LAMENTS HERE AND HEREAFTER

  1. Here he suffers, hereafter he suffers. In both states the evil-doer suffers. "Evil have I done" (thinking thus), he suffers. Furthermore, he suffers, having gone to a woeful state. [NāradaFn01-25]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. The evil-doer suffers here and hereafter; he suffers in both the worlds. The thought, "Evil have I done," torments him, and he suffers even more when gone to realms of woe.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

15-18 [ThaniSFn-V17-18]

Here  he grieves
  he grieves  hereafter.
In both worlds
the wrong-doer grieves.
He grieves, he's afflicted,
seeing the corruption
  of his deeds.

Here  he rejoices
  he rejoices hereafter.
In both worlds
the merit-maker rejoices.
He rejoices, is jubilant,
seeing the purity
  of his deeds.

Here  he's tormented
  he's tormented  hereafter.
In both worlds
the wrong-doer's tormented.
He's tormented at the thought,
  'I've done wrong.'
Having gone to a bad destination,
he's tormented
  all the more.

Here  he delights
  he delights hereafter.
In both worlds
the merit-maker delights.
He delights at the thought,
  'I've made merit.'
Having gone to a good destination,
he delights
  all the more.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
17 Here he regrets,
Hereafter regrets,
In both worlds the doer of evil regrets.

“I have done evil” -
The thought makes him mourn.
Still more he regrets when in low realms he’s born.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 17 The evil-doer suffers in this world, and he suffers in the next; he suffers in both. He suffers when he thinks of the evil he has done; he suffers more when going on the evil path.
英譯(Cited from DLMBS) [12]
DhP 17
He is tormented here, he is tormented after death, in both states is the wrongdoer tormented.
He is tormented [by the thought] "I have done evil". He is tormented even more, having gone to a bad birth. [DLMBSFn-V017]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 017
Dhammapada Dhp. 018
巴利原典 (PTS) [1]
18. Idha nandati pecca nandati pāpakārī ubhayattha nandati
Pāpaṃ me katanti nandati bhiyyo nandati suggatiṃ gato.
巴利原典 (CSCD) [2]
18. Idha nandati pecca nandati, katapuñño ubhayattha nandati;
‘‘Puññaṃ me kata’’nti nandati, bhiyyo nandati suggatiṃ gato.
漢譯( 了參 法師 譯, 文言文版) [3] 18 現世此處喜,死後他處喜,修諸福業者,兩處俱歡喜,現喜「我修福」,生善趣更喜。 [MettFn01-29]
漢譯( 敬法 法師 譯, 白話文版) [4]
18 此世他快樂,來世他快樂,
行善者在兩處都感到快樂。
想到「我造了福」時他快樂。
去到善趣時,他更加快樂。
漢譯(相當之古漢譯對應經典) [5]
  1. 今歡後歡,為善兩歡,厥為自祐,受福悅豫。(法句經, T04, 562b) [TSFn01-55]
  2. 今歡後歡,為善兩歡,厥為自祐,受福悅豫。(法句譬喻經, T04, 583b) [TSFn01-56]
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HAPPY ARE THE RIGHTEOUS

  1. Here he is happy, hereafter he is happy. In both states the well-doer is happy. "Good have I done" (thinking thus), he is happy. Furthermore, he is happy, having gone to a blissful state.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. The doer of good delights here and hereafter; he delights in both the worlds. The thought, "Good have I done," delights him, and he delights even more when gone to realms of bliss.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

15-18 [ThaniSFn-V17-18]

Here  he grieves
  he grieves  hereafter.
In both worlds
the wrong-doer grieves.
He grieves, he's afflicted,
seeing the corruption
  of his deeds.

Here  he rejoices
  he rejoices hereafter.
In both worlds
the merit-maker rejoices.
He rejoices, is jubilant,
seeing the purity
  of his deeds.

Here  he's tormented
  he's tormented  hereafter.
In both worlds
the wrong-doer's tormented.
He's tormented at the thought,
  'I've done wrong.'
Having gone to a bad destination,
he's tormented
  all the more.

Here  he delights
  he delights hereafter.
In both worlds
the merit-maker delights.
He delights at the thought,
  'I've made merit.'
Having gone to a good destination,
he delights
  all the more.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
18 Here he’s delighted,
Hereafter delighted,
In both worlds the maker of merit’s delighted.

“I have made merit!” -
His glad exultation.
He’s happy still more with his good destination.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 18 The virtuous man is happy in this world, and he is happy in the next; he is happy in both. He is happy when he thinks of the good he has done; he is still more happy when going on the good path.
英譯(Cited from DLMBS) [12]
DhP 18
He is delighted here, he is delighted after death, in both states is the well-doer delighted.
He is delighted [by the thought] "I have done good". He is delighted even more, having gone to a good birth. [DLMBSFn-V018]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 018
Dhammapada Dhp. 019
巴利原典 (PTS) [1]
19. Bahumpi ce sahitaṃ bhāsamāno
Na takkaro hoti naro pamatto
Gopo'va gāvo gaṇayaṃ paresaṃ
Na bhāgavā sāmaññassa hoti.
巴利原典 (CSCD) [2]
19. Bahumpi ce saṃhita [sahitaṃ (sī. syā. kaṃ. pī.)] bhāsamāno, na takkaro hoti naro pamatto;
Gopova gāvo gaṇayaṃ paresaṃ, na bhāgavā sāmaññassa hoti.
漢譯( 了參 法師 譯, 文言文版) [3] 19 雖多誦經集 [LCanFn01-14] ,放逸而不行,如牧數他牛 [LCanFn01-15] ,自無沙門分。
漢譯( 敬法 法師 譯, 白話文版) [4]
19 即使背誦許多經,放逸者不實行它,
猶如牧者數他牛,沒得分享沙門份。
漢譯(相當之古漢譯對應經典) [5]
  1. 巧言多求,放蕩無戒,懷婬怒癡,不惟止觀,聚如群牛,非佛弟子。(法句經, T04, 562b) [TSFn01-57]
  2. 雖多誦習義,放逸不從正,如牧數他牛,不獲沙門正。(出曜經, T04, 643b) [TSFn01-58]
  3. 雖誦習多義,放逸不從正,如牧數他牛,難獲沙門果。(法集要頌經, T04,779b) [TSFn01-59]
  4. 增壹阿含經:多誦無益事,此法非為妙,猶算牛頭數,非此沙門要T02,673b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

LEARNING WITHOUT PRACTICE IS OF NO WORTH

  1. Though much he recites the Sacred Texts, [NāradaFn01-26] but acts not accordingly, that heedless man is like a cowherd who counts others' kine. He has no share in the fruits [NāradaFn01-27] of the Holy Life. [NāradaFn01-28]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Much though he recites the sacred texts, but acts not accordingly, that heedless man is like a cowherd who only counts the cows of others — he does not partake of the blessings of the holy life.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

19-20

If he recites many teachings, but
  — heedless man —
doesn't do what they say,
like a cowherd counting the cattle of
         others,
he has no share in the contemplative life.

If he recites next to nothing
but follows the Dhamma
in line with the Dhamma;
  abandoning passion,
     aversion, delusion;
  alert,
  his mind well-released,
     not clinging
  either here or hereafter:
he has his share in the contemplative life.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9] 19 Although he frequently recites the scriptures, a heedless person fails to put them into practice. He is like a cowherd, counting others’ cattle. He has no real share in the life of asceticism.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 19 The thoughtless man, even if he can recite a large portion (of the law), but is not a doer of it, has no share in the priesthood, but is like a cowherd counting the cows of others.
英譯(Cited from DLMBS) [12]
DhP 19
Even if he recites a lot of scriptures, but does not act accordingly, the negligent man.
He is like a cowherd who counts others' cows. He does not share the [blessings of] monkshood. [DLMBSFn-V019]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 019
Dhammapada Dhp. 020
巴利原典 (PTS) [1]
20. Appampi ce sahitaṃ bhāsamāno20
Dhammassa hoti anudhammacārī
Rāgañca dosañca pahāya mohaṃ
Sammappajāno suvimuttacitto
Anupādiyāno idha vā huraṃ vā
Sa bhāgavā sāmaññassa hoti.

Yamakavaggo paṭhamo.
巴利原典 (CSCD) [2]
20. Appampi ce saṃhita bhāsamāno, dhammassa hoti [hotī (sī. pī.)] anudhammacārī;
Rāgañca dosañca pahāya mohaṃ, sammappajāno suvimuttacitto;
Anupādiyāno idha vā huraṃ vā, sa bhāgavā sāmaññassa hoti.

Yamakavaggo paṭhamo niṭṭhito.
漢譯( 了參 法師 譯, 文言文版) [3]

20 雖誦經典少,能依教實行,具足正知識,除滅貪.瞋.癡,善淨解脫心,棄捨於世欲,此界.或他界,彼得沙門分 [MettFn01-31][MettFn01-32]

雙品第一竟〔Yamakavaggo Pa.thamo〕

漢譯( 敬法 法師 譯, 白話文版) [4]
20 即使背誦少許經,依法之人依法行,
捨棄了貪和瞋痴,具備正知心全解,
今生來世不執著,他得分享沙門份。 [CFFn01-05]

雙品第一完畢
漢譯(相當之古漢譯對應經典) [5]
  1. 時言少求,行道如法,除婬怒癡,覺正意解,見對不起,是佛弟子。(法句經, T04, 562b) [TSFn01-60]
  2. 說法雖微少,一意專聽受,此名護法人,除去婬怒癡,眾結永盡者,故名為沙門。(出曜經, T04, 658c) [TSFn01-61]
3. a. 所謂持法者,不必多誦習,若少有所聞,具足法身行。(法集要頌經, T04,779b11)
  b. 若聞惡而忍,說行人讚嘆,消除貪瞋癡,彼獲沙門性。(法集要頌經, T04,779b15) [TSFn01-62]

  1. 增壹阿含經:若少多誦習,於法而行法,此法極為上,可謂沙門法T02,673b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Though little he recites the Sacred Texts, but acts in accordance with the teaching, forsaking lust, hatred and ignorance, truly knowing, with mind well freed, clinging to naught here and hereafter, he shares the fruits of the Holy Life.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Little though he recites the sacred texts, but puts the Teaching into practice, forsaking lust, hatred, and delusion, with true wisdom and emancipated mind, clinging to nothing of this or any other world — he indeed partakes of the blessings of a holy life.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

19-20

If he recites many teachings, but
  — heedless man —
doesn't do what they say,
like a cowherd counting the cattle of
         others,
he has no share in the contemplative life.

If he recites next to nothing
but follows the Dhamma
in line with the Dhamma;
  abandoning passion,
     aversion, delusion;
  alert,
  his mind well-released,
     not clinging
  either here or hereafter:
he has his share in the contemplative life.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
20 Although a person infrequently recites the scriptures
if he practises in accordance with Dhamma;
if he has abandoned greed, hatred and delusion;
if he possesses right knowledge;
if his mind is liberated;
if he is attached to nothing in the human or deva realms,
he has a real share in the life of asceticism.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 20 The follower of the law, even if he can recite only a small portion (of the law), but, having forsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in this world or that to come, has indeed a share in the priesthood.
英譯(Cited from DLMBS) [12]
DhP 20
Even if he recites a little of scriptures, but lives in truth according to the Dharma,
having abandoned lust, hatred and delusion, has the right knowledge, with a well emancipated mind,
is not attached to anything, either in this world, nor in the other one, he shares the [blessings of] monkshood. [DLMBSFn-V020]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 一、雙品 (The Pairs) Dhp. 020

備註:

[1](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20) 〔註001〕  巴利原典 (PTS) Dhammapadapāḷi 乃參考 Access to InsightTipitaka : → Dhp{Dhp 1-20} ( Dhp ; Dhp 21-32 ; Dhp 33-43 , etc..)
[2](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20) 〔註002〕  巴利原典 (CSCD) Dhammapadapāḷi 乃參考 `【國際內觀中心】(Vipassana Meditation (As Taught By S.N. Goenka in the tradition of Sayagyi U Ba Khin)所發行之《第六次結集》(巴利大藏經) CSCD ( Chaṭṭha Saṅgāyana CD)。網路版原始出處(original)請參考: The Pāḷi Tipitaka (http://www.tipitaka.org/) (請於左邊選單 “Tipiṭaka Scripts” 中選 Roman → Web → Tipiṭaka (Mūla) → Suttapiṭaka → Khuddakanikāya → Dhammapadapāḷi → 1. Yamakavaggo (2. Appamādavaggo , 3. Cittavaggo , etc..)。]
[3](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20)

〔註003〕 本譯文請參考: 文言文版 ( 了參 法師 譯,台北市:圓明出版社,1991。) 另參:

一、 Dhammapada 法句經(中英對照) -- English translated by Ven. Ācharya Buddharakkhita ; Chinese translated by Yeh chun(葉均); Chinese commented by Ven. Bhikkhu Metta(明法比丘)Ven. Ācharya Buddharakkhita ( 佛護 尊者 ) 英譯; 了參 法師(葉均) 譯; 明法比丘 註(增加許多濃縮的故事)〕: PDFDOCDOC (Foreign1 字型)

二、 法句經 Dhammapada (Pāḷi-Chinese 巴漢對照)-- 漢譯: 了參 法師(葉均) ; 單字注解:廖文燦; 注解: 尊者 明法比丘PDFDOCDOC (Foreign1 字型)

[4](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20) 〔註004〕 本譯文請參考: 白話文版敬法 法師 譯,第二修訂版 2015,pdf原始出處,直接下載 pdf ; (初版 )
[5](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20)

〔註005〕 取材自:【部落格-- 荒草不曾鋤】-- 《法句經》 (涵蓋了T210《法句經》、T212《出曜經》、 T213《法集要頌經》、巴利《法句經》、巴利《優陀那》、梵文《法句經》,對他種語言的偈頌還附有漢語翻譯。)

參考相當之古漢譯對應經典:

[6](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20) 〔註006〕 此英譯為 Ven Nārada Thera 所譯;請參考原始出處(original): Dhammapada -- PĀLI TEXT AND TRANSLATION WITH STORIES IN BRIEF AND NOTES BY Ven Nārada Thera
[7](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20) 〔註007〕 此英譯為 Ven. Ācharya Buddharakkhita 所譯;請參考原始出處(original): The Buddha's Path of Wisdom, translated from the Pali by Ven. Ācharya Buddharakkhita : Preface with an introduction by Ven. Bhikkhu Bodhi ; I. Yamakavagga: The Pairs (vv. 1-20) , Dhp II Appamadavagga: Heedfulness (vv. 21-32 ) , Dhp III Cittavagga: The Mind (Dhp 33-43) , ..., XXVI. The Holy Man (Dhp 383-423)
[8](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20) 〔註008〕 此英譯為 Ven. Thanissaro Bhikkhu ( 坦尼沙羅尊者 所譯;請參考原始出處(original): The Dhammapada, A Translation translated from the Pali by Ven. Thanissaro Bhikkhu : Preface ; introduction ; I. Yamakavagga: The Pairs (vv. 1-20) , Dhp II Appamadavagga: Heedfulness (vv. 21-32) , Dhp III Cittavagga: The Mind (Dhp 33-43) , ..., XXVI. The Holy Man (Dhp 383-423) (Access to Insight:Readings in Theravada BuddhismTipitakaDhp (Dhammapada The Path of Dhamma)
[9](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20) 〔註009〕 此英譯為 Ven. Varado Bhikkhu and Samanera Bodhesako 所譯;請參考原始出處(original): Dhammapada in Verse -- Inward Path, Translated by Bhante Varado and Samanera Bodhesako, Malaysia, 2007
[10](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20) 〔註010〕 此英譯為 Friedrich Max Müller 所譯;請參考原始出處(original): The Dhammapada : A Collection of Verses: Being One of the Canonical Books of the Buddhists, translated by Friedrich Max Müller (en.wikisource.org) (revised Jack Maguire, SkyLight Pubns, Woodstock, Vermont, 2002)
[11](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20) 〔註011〕 取材自:【部落格-- 荒草不曾鋤】-- 《法句經》 (涵蓋了T210《法句經》、T212《出曜經》、 T213《法集要頌經》、巴利《法句經》、巴利《優陀那》、梵文《法句經》,對他種語言的偈頌還附有漢語翻譯。)
[12](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20) 〔註012〕 取材自: 經文選讀佛學數位圖書館暨博物館 --- 語言教學. 巴利語教學
[LCanFn01-01]〔了參法師註01-01〕 舊譯雙要品。
[LCanFn01-02]〔了參法師註01-02〕 「法」即「達摩」(Dhamma)。這裡第一頌為不善法。第二頌為善法。
[LCanFn01-03]〔了參法師註01-03〕 原文 Cakka.m va vahato pada.m 應譯為「如車輪隨於拖車之獸足」。
[LCanFn01-04]〔了參法師註01-04〕 原文 Sanantano 為古代之意。古法(Sanantano Dhammo 或 Poranako Dhammo)即指一切諸佛與諸佛弟子,所共同遵守的永久不易之法。
[LCanFn01-05]〔了參法師註01-05〕 「彼人」指諍論的人。因此經乃世尊在祇陀林中針對俱生皮(Kosambi)的諍論比丘而說。
[LCanFn01-06]〔了參法師註01-06〕 原文 Mayam Ettha Yamamase 直譯應作「我等將滅亡於此(諍論)中」。即為此諍論所困而走上毀滅之途。
[LCanFn01-07]〔了參法師註01-07〕 見色身以為淨而好樂之。
[LCanFn01-08]〔了參法師註01-08〕 「魔羅」(Maara),這裡指情欲。
[LCanFn01-09]〔了參法師註01-09〕 「非樂」(Asubha),指不淨觀,如觀三十二不淨身等。
[LCanFn01-10]〔了參法師註01-10〕 貪欲等。
[LCanFn01-11]〔了參法師註01-11〕 如四種資具及十種邪見等。
[LCanFn01-12]〔了參法師註01-12〕 如戒定慧及正見等。
[LCanFn01-13]〔了參法師註01-13〕 由於他作了種種惡業,而引起的現世悲哀稱為「悲我作惡」;然而這種悲哀,尚屬有限,將來墮在惡趣中受報的時候,其苦無窮。
[LCanFn01-14]〔了參法師註01-04〕 巴利 Sahita 或 Samhita 有集合、合理、感化等多義,這裡是佛陀所說三藏的名稱。
[LCanFn01-15]〔了參法師註01-15〕 替別人放牛的人,早上把牛放出,晚上數過了牛的數目交還牛主,換取一天的工資而已。如果他希望去吃從牛所出的乳、酪、生酥、熟酥、醍醐等五味則不可得。
[MettFn01-01]〔明法尊者註01-01〕 諸法 (mental phenomena、mental states)︰在此指善.惡業(kamma)。 ︰指心識。此句即:心為所有作為的前導,心為它們的主人,它們為心所造作。
[MettFn01-02]〔明法尊者註01-02〕 如輪隨獸足 :cakkaṁ’va vahato padaṁ,如車輪跟隨拖車的獸足。
[MettFn01-03]

〔明法尊者註01-03〕 這是護眼長老(Cakkhupālatthera)的故事,他因瞎了眼,在晚上經行踏死很多小生物,隔天被其他比丘發現。佛陀說他無心殺,沒有罪。《本事經》:「諸不善法生,為因能感苦,皆意為前導,與煩惱俱生。意為前導法,意尊意所使,由意有染污,故有說有行,苦隨此而生,如輪因手轉。」(T4.663.3);

PS: 請參 001 典故 ;或 法句經故事集 ,一~一、瞎眼的阿羅漢 (偈 001)。

[MettFn01-04]

〔明法尊者註01-04〕 舍衛城一位吝嗇的婆羅門之子,甚至快死了,父親也不延醫,佛陀知道此事,去托缽,經過他家,向他放光,他對佛陀生信,死後生忉利天。他父親到墳墓去哭,他下來勸他的父親要親近佛陀。《本事經》:「諸淨善法生,為因能感樂,皆意為前導,與善法俱生。意為前導法,意尊意所使,由意有清淨,故有說有行,樂隨此而生,如影隨形轉。」(T4.664.1);

PS: 請參 002 典故 ;或 法句經故事集 ,一~二、何必妄想 (偈 002)。

[MettFn01-05]

〔明法尊者註01-05〕 這是關於帝沙長老(Tissatthera)的故事。帝沙長老是佛陀的表弟,晚年出家,卻喜裝作長老,常與年輕比丘爭吵。他不只是今生頑固,前世也很頑固。

PS: 請參 003-004 典故 ;或 法句經故事集 ,一~三、報復的苦行者 (偈 003~004)。

[MettFn01-06]

〔明法尊者註01-06〕 本則是妻與妾多世冤冤相報的故事。佛陀作了勸導。《增壹阿含24.8經》︰「怨怨不休息,自古有此法,無怨能勝怨,此法終不朽。」(T2.627.2)。

PS: 請參 005 典故 ;或 法句經故事集 ,一~四、累劫以來的仇恨 (偈 005)。

[MettFn01-07]

〔明法尊者註01-07〕 彼人 (Pare其他諸人):指在憍賞彌(Kosambi)的比丘,因精通律的比丘與精通法的比丘判定有罪、無罪意見不同而起諍論。故事與第328-330偈同。PS: 請參 法句經故事集 ,一~五、憍賞彌諍論不休的比丘們 (偈 006)。

PS: 另參: 法句經故事集 ,二十三~七、照顧佛陀的大象 (偈 328~330)。

[MettFn01-08]〔明法尊者註01-08〕 我等將毀滅:我們將滅亡於此諍論之中。另譯作:「我們在此處要止息」(mayam ettha yamāmase)。
[MettFn01-09]〔明法尊者註01-09〕 cf. M.48.Kosambiyasuttaṁ憍賞彌經、《增壹阿含24.8經》(T2.626.)、《本生經》J.428.、cf.《律藏》〈大品〉〈憍賞彌犍度〉Vin. Mv. p.338ff.、《五分律》卷24(T22.158.3)、《四分律》卷43(T22.874.3)
[MettFn01-10]〔明法尊者註01-10〕 淨樂 :好樂、貪著色身的淨美。
[MettFn01-11]〔明法尊者註01-11〕 不攝護諸根:眼.耳.鼻.舌.身.意不自我保護,隨心縱欲。
[MettFn01-12]〔明法尊者註01-12〕 飲食不知量:對飲食不省察所從來,為娛樂或炫耀或美白而飲食。
[MettFn01-13]〔明法尊者註01-13〕 魔(māra):在此指欲望。
[MettFn01-14]〔明法尊者註01-14〕 如風吹弱樹:vāto rukkhaṁ va dubbalaṁ。dubbalaṁ,弱(難(ㄋㄢˊ)強力)。
[MettFn01-15]〔明法尊者註01-15〕 非樂:asubha(不淨觀),觀察身體十種不淨或身體三十二種成份。
[MettFn01-16]〔明法尊者註01-16〕 :對佛.法.僧不動搖的信心。
[MettFn01-17]〔明法尊者註01-17〕 :煩惱魔。
[MettFn01-18]

〔明法尊者註01-18〕 偈頌故事︰摩訶迦羅和小迦羅兄弟都是生意人,後來都出家,摩訶迦羅努力在墓地禪修,並觀照身體的無常,證得阿羅漢果。小迦羅對修行沒有興趣,最後被他的妻妾說服還俗。相反地,摩訶迦羅已不為欲望所動。

PS: 請參 法句經故事集 ,一~六、摩訶迦羅比丘和小迦羅比丘的命運 (偈 007~008)。

[MettFn01-19]〔明法尊者註01-19〕 離諸垢 (vanta-kāsāva吐污):離煩惱。有煩惱垢、塵垢、垢穢、惑垢、染垢等名詞。
[MettFn01-20]〔明法尊者註01-20〕 戒律︰DhA:sīlesūti catupārisuddhisīlesu. (於諸戒:於四遍清淨的戒。)
[MettFn01-21]

〔明法尊者註01-21〕 舍利弗、目犍連尊者不瞭解提婆達多,誤把一件高價的袈裟供養他。

PS: 請參 法句經故事集 ,一~七、誰有得到黃色布料供養的資格 (偈 009~010)。

[MettFn01-22]〔明法尊者註01-22〕 非真思真實:DhA:asāre sāramatino ti cattāro paccayā, dasavatthukā micchādiṭṭhi, tassā upanissayabhūtā dhammadesanāti ayaṁ asāro nāma. (在非核心之中思量核心:從四資具,它的十事的邪見解,已成為依靠的指示法,此名叫非核心。)
[MettFn01-23]

〔明法尊者註01-23〕 11~12偈為優婆提舍(舍利弗)和拘律陀(目犍連),聽到馬勝比丘念誦:「諸法因緣生,如來說諸因。諸法因緣滅,大沙門如是說。」的法偈,當下就證得預流果。之後,優婆提舍把這因緣的偈頌告訴拘律陀,他聽完這偈頌後,也立刻證得預流果。然後,他們就去找他們的老師刪闍耶,並告訴他說,他們已經找到可以指引究竟解脫之道的人,邀他一齊去見佛陀,但是被刪闍耶拒絕。他們向世尊表示刪闍耶的拒絕,世尊說了此偈。

PS: 請參 法句經故事集 ,一~八、了解正法甚難 (偈 011~012)。

[MettFn01-24]〔明法尊者註01-24〕 《增壹阿含18.7經》:「蓋屋不密,天雨則漏,人不惟行,漏婬怒癡。蓋屋善密,天雨不漏,人能惟行,無婬怒癡。」(T2.591.3)
[MettFn01-25]

〔明法尊者註01-25〕 13~14偈為難陀(Nanda,世尊姨母弟,即摩訶波闍波提的兒子)戀戀不忘未婚妻,渴望還俗。世尊為難陀說法的偈頌。

PS: 請參 法句經故事集 ,一~九、難陀為了女人修行 (偈 013~014)。 另參:《原始佛典選譯》(顧法嚴)(慧炬)p.253, 典故:巴利本生經 182

[MettFn01-26]

〔明法尊者註01-26〕 本偈為住在竹林精舍附近,屠豬夫純陀(Cundasūkarika),臨終前作豬叫,在地上打滾,經一星期,死後下地獄,世尊說出此偈。

PS: 請參 法句經故事集 ,一~十、生生世世受苦的屠夫 (偈 015)。

[MettFn01-27]

〔明法尊者註01-27〕 本偈說曇彌優婆塞(Dhammika-upāsaka)的故事。住在舍衛城的曇彌樂善好施,臨終時有六天的六匹馬車來迎,他告訴兒女,他選擇去兜率天。

PS: 請參 016 典故 ;或 法句經故事集 ,一~十一、世世幸福 (偈 016)。

[MettFn01-28]

〔明法尊者註01-28〕 本偈說提婆達多(Devadatta)的故事。他是大師的表弟,他學成神通之後,曾以神通博得阿闍世王的信任,之後,日日獲得很多供養。他想當僧團的領導人,曾跟佛陀索眾,佛陀沒有答應。他懷恨在心,有三次謀害佛陀不成,其中一次利用山上的滾石,傷到佛足,出佛身血;殺佛不成,他就有分裂僧團的動作;又殺害蓮華色阿羅漢尼(Uppalavaṇṇa)。多項五逆罪,死後投生大阿鼻地獄(avīcimahāniraya)。

PS: 請參 法句經故事集 ,一~十二、提婆達多悲慘的命運 (偈 017)。

[MettFn01-29]

〔明法尊者註01-29〕 給孤獨長者的第三女兒善意天(Sumanadevī),臨終時稱父親為「弟弟」。給孤獨長者困惑不安,以為她臨終時沒有正念。佛陀說,她臨終時正念現前,因為她證得二果,境界比給孤獨長者高,死後往生兜率天。

PS: 請參 法句經故事集 ,一~十三、年輕女孩的成就 (偈 018)。

[MettFn01-30]〔明法尊者註01-30〕 經集:DhA:saṁhitan ti tepiṭakassa buddhavacanassetaṁ nāmaṁ.(經集:這是佛說的三藏之名。)
[MettFn01-31]〔明法尊者註01-31〕 沙門分︰bhāgavā sāmaññassa,沙門的成分,指沙門的利益:道與果。
[MettFn01-32]

〔明法尊者註01-32〕 19-20偈說兩位好友比丘的故事。一位已證阿羅漢果,一位只精通經教。

PS: 請參 019-020 典故 ;或 法句經故事集 ,一~十四、知識不等於證悟 (偈 019~020)。

[NandFn01-00]〔Nanda 校註01-00〕 〝於此世界中〞 說明:參考法雨道場( 明法 法師)出版之修訂版,依巴、英及語體本更正。
[NandFn01-01]〔Nanda 校註01-01〕 若彼等**知**此 說明:參考法雨道場( 明法 法師)出版之修訂版,依巴、英及語體本更正。
[NandFn01-02]

〔Nanda 校註01-02〕 亦可為"彼實為魔伏" 說明:參考法雨道場( 明法 法師)出版之修訂版,參考巴、英及語體本。

※※※感謝成大生化所 賴明德教授對"校註"提供寶貴意見。※※※

[CFFn01-01]〔敬法法師註01〕 於此,法是指五蘊中的受、想、行,意則是指識。
[CFFn01-02]〔敬法法師註01-02〕 註釋:於此,「他人」(pare)是指除了智者們之外,其他製造爭論的人就是他人。
[CFFn01-03]〔敬法法師註01-03〕 註釋:「已去除污染之人」(vantakasāv'assa)是已透過四道去除污染、棄除污染、斷除污染之人。
[CFFn01-04]〔敬法法師註01-04〕 註釋:「良好培育」是於止觀禪法得到良好培育。
[CFFn01-05]〔敬法法師註01-05〕 註:沙門份是指道果。
[TSFn01-01]

〔古漢譯註01-01〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 1;標注 T04n0210_p0562a11(00); 參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 1

PS:【大】 于 ; 【聖】 為

[TSFn01-02]

〔古漢譯註01-02〕 《法句譬喻經》,卷第一,雙要品第九,T04n0211_p0583a07(00)

PS:【大】 於 ; 【聖】 于

[TSFn01-03]〔古漢譯註01-03〕 《出曜經》,卷28,〈32 心意品〉; 參照 《出曜經》校勘與標點 之 2013年11月22日 星期五 卷28〈32 心意品〉(CBETA, T04, no. 212, p. 758, c12-p. 764, c5) ,【13. 中心念惡】
[TSFn01-04]〔古漢譯註01-04〕 《法集要頌經》,〈31 護心品〉,偈頌 13; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月19日 星期四 《法集要頌經》(T213) 〈31 護心品〉對照表 ,偈頌 13
[TSFn01-05]

〔古漢譯註01-05〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 2;標注 T04n0210_p0562a11(00); 參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 2

PS:【大】 樂自追 ; 【聖】 自追身

[TSFn01-06]

〔古漢譯註01-06〕 《法句譬喻經》,卷第一,雙要品第九,T04n0211_p0583a09(00)

PS:【大】 追 ; 【聖】 進

[TSFn01-07]〔古漢譯註01-07〕 《出曜經》,卷28,〈32 心意品〉; 參照 《出曜經》校勘與標點 之 2013年11月22日 星期五 卷28〈32 心意品〉(CBETA, T04, no. 212, p. 758, c12-p. 764, c5) ,【14. 中心念善】
[TSFn01-08]〔古漢譯註01-08〕 《法集要頌經》,〈31 護心品〉,偈頌 14; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月19日 星期四 《法集要頌經》(T213) 〈31 護心品〉對照表 ,偈頌 14
[TSFn01-09]

〔古漢譯註01-09〕 《出曜經》,卷16 〈15 忿怒品〉; 參照 《出曜經》校勘與標點 之 2013年11月12日 星期二 卷16 〈15 忿怒品〉(CBETA, T04, no. 212, p. 693, b19-p. 698, a26) ,【7. 人若罵我】

PS: 另參:法句經:隨亂意行,拘愚入冥,自大無法,何解善言T04, 562a

[TSFn01-10]

〔古漢譯註01-10〕 《法集要頌經》,〈14怨家品〉,偈頌 10; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月12日 星期四 《法集要頌經》(T213) 卷2〈14怨家品〉 ,偈頌 10 PS: 另參:法句經:隨正意行,開解清明,不為妬嫉,敏達善言。 [TSFn01-10-1] T04, 562a

[TSFn01-10-1]〔古漢譯註01-10-1〕 「敏達善言」,宋、元、明版藏經、《聖語藏》、《磧砂藏》與《趙城金藏》作「愍達善言」,《大正藏》作「敏達善言」
[TSFn01-11]

〔古漢譯註01-11〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 5;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 5

PS: 1. 【大】 慍 ; 【聖】 懆
  1. 【大】 甞 ; 【聖】 常;
  2. 「甞」 為「嘗」之異體。參 研訂說明a00664-001A00664 【嘗】教育部《異體字字典》
  3. 【宋】-- 宋本-- 南宋思溪藏 (The 'Sung Edition' A. D. 1239)
  4. 【元】-- 元本 -- 元大普寧寺藏 (The 'Yuan Edition' A. D. 1290)
  5. 【明】-- 明本 -- 明方冊藏 (The 'Ming Edition' A. D. 1601)
  6. 【聖】-- 正倉院聖語藏本(天平寫經) (The Tempyō Mss. [A. D. 729-] and the Chinese Mss. of the Sui [A. D. 581-617] and Tang [A. D. 618-822] dynasties, belonging to the Imperial Treasure House Shōsō-in at Nara, specially called Shōgo-zō)
  7. 【大】-- 大正藏 -- 大正新脩大藏經(Taisho Tripitaka); 紙本來源:大正新修大藏經刊行會 編 / 東京:大藏出版株式會社, Popular Edition in 1988.
[TSFn01-12]

〔古漢譯註01-12〕 《出曜經》,卷16 〈15 忿怒品〉; 參照 《出曜經》校勘與標點 之 2013年11月12日 星期二 卷16 〈15 忿怒品〉(CBETA, T04, no. 212, p. 693, b19-p. 698, a26) ,【8. 不可怨以怨】

PS: 【大】 已 ; 【明】 以

[TSFn01-13]〔古漢譯註01-13〕 《法集要頌經》,〈14怨家品〉,偈頌 9; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月12日 星期四 《法集要頌經》(T213) 卷2〈14怨家品〉 ,偈頌 9
[TSFn01-14]〔古漢譯註01-14〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 6;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 6
[TSFn01-15]

〔古漢譯註01-15〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 7;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉, ,偈頌 7

PS: 1. 【大】 身 ; 【宋】 行 ; 【聖】 行
  1. 【大】 墮 ; 【宋】 隨
  2. 【大】 弱 ; 【聖】 溺
[TSFn01-16]

〔古漢譯註01-16〕 《出曜經》,卷26〈30 雙要品〉; 參照 《出曜經》校勘與標點 之 2013年11月21日 星期四 卷26〈30 雙要品〉(CBETA, T04, no. 212, p. 747, c6-p. 753, a2) ,【15. 觀淨而自脩】

PS: 「脩」為「修」之異體。參 研訂說明a00194-005_1A00194 【修】教育部《異體字字典》

[TSFn01-17]〔古漢譯註01-17〕 《法集要頌經》,〈29 相應品〉,偈頌 15; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月17日 星期二 《法集要頌經》(T213) 〈29 相應品〉對照表 ,偈頌 15
[TSFn01-18]〔古漢譯註01-18〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 8;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 8
[TSFn01-19]〔古漢譯註01-19〕 《出曜經》,卷26〈30 雙要品〉; 參照 《出曜經》校勘與標點 之 2013年11月21日 星期四 卷26〈30 雙要品〉(CBETA, T04, no. 212, p. 747, c6-p. 753, a2) ,【16. 當觀不淨行】
[TSFn01-20]〔古漢譯註01-20〕 《法集要頌經》,〈29 相應品〉,偈頌 16; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月17日 星期二 《法集要頌經》(T213) 〈29 相應品〉對照表 ,偈頌 16
[TSFn01-21]〔古漢譯註01-21〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 9;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 9
[TSFn01-22]〔古漢譯註01-22〕 《出曜經》,卷26〈30 雙要品〉; 參照 《出曜經》校勘與標點 之 2013年11月21日 星期四 卷26〈30 雙要品〉(CBETA, T04, no. 212, p. 747, c6-p. 753, a2) ,【7. 無塵離於塵】
[TSFn01-23]〔古漢譯註01-23〕 《法集要頌經》,〈29 相應品〉,偈頌 7; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月17日 星期二 《法集要頌經》(T213),〈29 相應品〉對照表 ,偈頌 7
[TSFn01-24]

〔古漢譯註01-24〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 10;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 10

PS:【大】 戒 ; 【聖】 我

[TSFn01-25]〔古漢譯註01-25〕 《出曜經》,卷26〈30 雙要品〉; 參照 《出曜經》校勘與標點 之 2013年11月21日 星期四 卷26〈30 雙要品〉(CBETA, T04, no. 212, p. 747, c6-p. 753, a2) ,【8. 若能除垢穢】
[TSFn01-26]〔古漢譯註01-26〕 《法集要頌經》,〈29 相應品〉,偈頌 8; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月17日 星期二 《法集要頌經》(T213),〈29 相應品〉對照表,偈頌 8 ,偈頌 8
[TSFn01-27]〔古漢譯註01-27〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 11;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 11
[TSFn01-28]〔古漢譯註01-28〕 《法句譬喻經》,卷第一,雙要品第九,T04n0211_p0583c02(00)
[TSFn01-29]〔古漢譯註01-29〕 《出曜經》,卷26〈30 雙要品〉; 參照 《出曜經》校勘與標點 之 2013年11月21日 星期四 卷26〈30 雙要品〉(CBETA, T04, no. 212, p. 747, c6-p. 753, a2) ,【3. 不牢起牢想】
[TSFn01-30]〔古漢譯註01-30〕 《法集要頌經》,〈29 相應品〉,偈頌 3; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月17日 星期二 《法集要頌經》(T213), 〈29 相應品〉對照表 ,偈頌 3
[TSFn01-31]〔古漢譯註01-31〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 12;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 12
[TSFn01-32]

〔古漢譯註01-32〕 《法句譬喻經》,卷第一,雙要品第九,T04n0211_p0583c03(00)

PS:【大】 為 ; 【宋】 知 ; 【元】 知 ; 【明】 知 ; 【聖】 知

[TSFn01-33]

〔古漢譯註01-33〕 《出曜經》,卷26〈30 雙要品〉; 參照 《出曜經》校勘與標點 之 2013年11月21日 星期四 卷26〈30 雙要品〉(CBETA, T04, no. 212, p. 747, c6-p. 753, a2) ,【4. 牢而知牢者】

PS:【大】 人 ; 【宋】 入 ; 【元】 入 ; 【明】 入

[TSFn01-34]

〔古漢譯註01-34〕 《法集要頌經》,〈29 相應品〉,偈頌 4; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月17日 星期二 《法集要頌經》(T213), 〈29 相應品〉對照表 ,偈頌 4

PS:【大】 人 ; 【宋】 入 ; 【元】 入 ; 【明】 入

[TSFn01-35]

〔古漢譯註01-35〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 13;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 13

PS:【大】 淫 ; 【宋】 婬 ; 【元】 婬 ; 【明】 婬

[TSFn01-36]〔古漢譯註01-36〕 《法句譬喻經》,卷第一,雙要品第九,T04n0211_p0583c14(00)
[TSFn01-37]〔古漢譯註01-37〕 《出曜經》,卷28〈32 心意品〉; 參照 《出曜經》校勘與標點 之 2013年11月22日 星期五 卷28〈32 心意品〉(CBETA, T04, no. 212, p. 758, c12-p. 764, c5) ,【11. 蓋屋不密】
[TSFn01-38]〔古漢譯註01-38〕 《法集要頌經》,〈31 護心品〉,偈頌 11; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月19日 星期四 《法集要頌經》(T213) 〈31 護心品〉對照表 ,偈頌 11
[TSFn01-39]

〔古漢譯註01-39〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 14;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 14

PS:【大】 淫 ; 【大】 淫 ; 【宋】 婬 ; 【元】 婬 ; 【明】 婬

[TSFn01-40]

〔古漢譯註01-40〕 《法句譬喻經》,卷第一,雙要品第九,T04n0211_p0583c15(00)

PS:【大】 密 ; 【聖】 蜜

[TSFn01-41]

〔古漢譯註01-41〕 《出曜經》,卷28〈32 心意品〉; 參照 《出曜經》校勘與標點 之 2013年11月22日 星期五 卷28〈32 心意品〉(CBETA, T04, no. 212, p. 758, c12-p. 764, c5) ,【12. 蓋屋緻密】

PS: 1. 【大】 不 ; 【宋】 緻 ; 【元】 緻 ; 【明】 緻
  1. 【大】 則 ; 【宋】 不 ; 【元】 不 ; 【明】 不
[TSFn01-42]〔古漢譯註01-42〕 《法集要頌經》,〈31 護心品〉,偈頌 11; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月19日 星期四 《法集要頌經》(T213) 〈31 護心品〉對照表 ,偈頌 12: 蓋屋若善密,天雨則不漏 ,人自思惟行,永無婬怒癡。
[TSFn01-43]

〔古漢譯註01-43〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 17;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 17

PS: 1. 【大】 憂 ; 【聖】 優
  1. 【大】 彼 ; 【宋】 後 ; 【聖】 後
[TSFn01-44]

〔古漢譯註01-44〕 《法句譬喻經》,卷第一,雙要品第九,T04n0211_p0583b12(00)

PS: 1. 【大】 唯 ; 【宋】 惟 ; 【元】 惟 ; 【明】 惟 ; 【聖】 惟
  1. 【大】 懼 ; 【宋】 惟
[TSFn01-45]〔古漢譯註01-45〕 《出曜經》,卷25〈29 惡行品〉; 參照 《出曜經》校勘與標點 之 2013年11月22日 星期五 卷25〈29 惡行品〉(CBETA, T04, no. 212, p. 741, b24-p. 747, b27) ,【32. 此憂彼亦憂】
[TSFn01-46]〔古漢譯註01-46〕 《法集要頌經》,〈28 罪障品〉,偈頌 31; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月19日 星期四 《法集要頌經》(T213) 〈28 罪障品〉對照表 ,偈頌 31
[TSFn01-47]〔古漢譯註01-47〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 18;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 18
[TSFn01-48]〔古漢譯註01-48〕 《法句譬喻經》,卷第一,雙要品第九,T04n0211_p0583b02(00)
[TSFn01-49]〔古漢譯註01-49〕 《出曜經》,卷25〈29 惡行品〉; 參照 《出曜經》校勘與標點 之 2013年11月22日 星期五 卷25〈29 惡行品〉(CBETA, T04, no. 212, p. 741, b24-p. 747, b27) ,【33. 此喜彼亦喜】
[TSFn01-50]〔古漢譯註01-50〕 《法集要頌經》,〈28 罪障品〉,偈頌 32; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月19日 星期四 《法集要頌經》(T213) 〈28 罪障品〉對照表 ,偈頌 32
[TSFn01-51]〔古漢譯註01-51〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 19;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 19
[TSFn01-52]〔古漢譯註01-52〕 《法句譬喻經》,卷第一,雙要品第九,T04n0211_p0583b13(00)
[TSFn01-53]〔古漢譯註01-53〕 《出曜經》,卷25〈29 惡行品〉; 參照 《出曜經》校勘與標點 之 2013年11月22日 星期五 卷25〈29 惡行品〉(CBETA, T04, no. 212, p. 741, b24-p. 747, b27) ,【34. 此煮彼亦煮】
[TSFn01-54]〔古漢譯註01-54〕 《法集要頌經》,〈28 罪障品〉,偈頌 33; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月19日 星期四 《法集要頌經》(T213) 〈28 罪障品〉對照表 ,偈頌 33
[TSFn01-55]

〔古漢譯註01-55〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 20;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 20

PS:【大】 歡 ; 【聖】 勤

[TSFn01-56]〔古漢譯註01-56〕 《法句譬喻經》,卷第一,雙要品第九,T04n0211_p0583b03(00)
[TSFn01-57]〔古漢譯註01-57〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 21;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 21
[TSFn01-58]

〔古漢譯註01-58〕 《出曜經》,卷6〈4 無放逸品〉; 參照 《出曜經》校勘與標點 之 2013年11月22日 星期五 卷6〈4 無放逸品〉(CBETA, T04, no. 212, p. 632, b20-p. 638, b2) ,【7. 雖多誦習義】

PS:【大】 牛 ; 【明】 年

[TSFn01-59]〔古漢譯註01-59〕 《法集要頌經》,〈4 放逸品〉,偈頌 22; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月19日 星期四 《法集要頌經》卷1〈4 放逸品〉(CBETA, T04, no. 213, p. 779, a1-c21) ,偈頌 22
[TSFn01-60]〔古漢譯註01-60〕 《法句經》,卷上,〈9 雙要品〉;CBETA, T04, no. 210, p. 562, a11-b17,偈頌 22;參照 《法句經》校勘與標點 之 2013年11月28日 星期四 〈9 雙要品〉 ,偈頌 22
[TSFn01-61]

〔古漢譯註01-61〕 《出曜經》,卷7〈5 放逸品〉; 參照 《出曜經》校勘與標點 之 2013年11月22日 星期五 卷7〈5 放逸品〉(CBETA, T04, no. 212, p. 658, c22-p. 660, a7) 與 (CBETA, T04, no. 212, p. 644, a13-p. 649, b25) ,【8. 說法雖微少】 [TSFn01-61-1]

[TSFn01-61-1]

〔古漢譯註01-61-1〕 依《磧砂藏》,〈5 放逸品〉第7頌「雖多誦習義」之後,下接「說法雖微少」到…「時阿蘭即告弟子而說此頌」共1627字。《大正藏》則在 卷七 之首,標示〈放逸品之二〉,下接「吾觀遠來士」一頌,釋文則為「是時菩薩問阿蘭曰」。實際上,《大正藏》卷七的卷首此頌與「是時菩薩問阿蘭曰」,應上承自 《出曜經》卷9〈7 戒品〉 卷末的:「時阿蘭即告弟子而說此頌」(CBETA, T04, no. 212, p. 660, a6-7),而歸屬〈5 放逸品〉。顯然《大正藏》經文錯落,今依《磧砂藏》更動次序,以恢復「原貌」。

PS: T04n0212_p0658c22(00)║ 說法雖微少,  一意專聽受,
  T04n0212_p0658c23(00)║ 此名護法人,  除去婬怒癡,
  T04n0212_p0658c24(00)║ 眾結永盡者,  故名為沙門。

註:〔說法乃至卷末字此頌〕一千六百二十三字在卷第六終【宋】【元】【明】,(P. 644)
[TSFn01-62]

〔古漢譯註01-62〕 《法集要頌經》,〈4 放逸品〉,偈頌 21, 23; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月19日 星期四 《法集要頌經》卷1〈4 放逸品〉(CBETA, T04, no. 213, p. 779, a1-c21) ,偈頌 21, 23

PS: T04,779b11 取材自:【部落格-- 荒草不曾鋤】-- 《法句經》
  T04,779b15 取材自:《法句経の対照研究》-- 法句経の発展成立史研究,丹生実憲 著
[NāradaFn01-01](Ven. Nārada 01-01) Yamaka means a pair. This chapter is so named because it consists of ten pairs of parallel verses.
[NāradaFn01-02](Ven. Nārada 01-02) "Things are forerun by mind" - Mrs. Rhys Davids. "(The mental) natures are the result of what we have thought" - Radhakrishnan. "All that we are is the result of what we have thought" - Irving Babbit.
[NāradaFn01-03]

(Ven. Nārada 01-03) These two parallel verses were uttered by the Buddha on two different occasions to show the inevitable effects of evil and good Kamma respectively.

Man reaps what he has sown in the past or in the present. What he sows now he reaps in the present or in the future at the opportune moment. Man himself is mainly responsible for his own happiness and misery. He creates his own hell and heaven. He is the architect of his own fate. What he makes he can unmake.

Buddhism teaches self-responsibility and the inevitability of the law of cause and effect. What one reaps accords with what one has sown but one is not bound to reap the effects of all that one has sown. If one were, emancipation would become an impossibility.

[NāradaFn01-04](Ven. Nārada 01-04) The Buddha's constant advice to His followers is not to retaliate but to practise patience at all times, at all places, even under provocation. The Buddha extols those who bear and forbear the wrongs of others though they have the power to retaliate. In the Dhammapada itself there are many instances to show how the Buddha practised patience even when He was severely criticised, abused, and attacked. Patience is not a sign of weakness or defeatism but the unfailing strength of great men and women.
[NāradaFn01-05](Ven. Nārada 01-05) Avera, literally, means non-anger. Here it means the virtue opposed to the vice of anger, that is, loving-kindness (Mettā).
[NāradaFn01-06](Ven. Nārada 01-06) Sanantana an ancient principle followed by the Buddha and His disciples. (Commentary).
[NāradaFn01-07](Ven. Nārada 01-07) The quarrelsome persons.
[NāradaFn01-08](Ven. Nārada 01-08) Yamāmase; derived from yam, to perish, or to restrain.
[NāradaFn01-09](Ven. Nārada 01-09) The first line may also be rendered thus: Others do not know that here we must restrain ourselves. "The world does not know that we must all come to an end here" - Max Muller, "People do not discern that here we straitened are in life, in time" - Mrs. Rhys Davids.
[NāradaFn01-10](Ven. Nārada 01-10) Desiring pleasurable sensual objects.
[NāradaFn01-11](Ven. Nārada 01-11) According to Buddhism there are five kinds of Māras - namely: i. the five Aggregates (khandha), ii. moral and immoral activities (abhisaṅkhāra), iii. death (maccu), iv. passions (kilesa), and v. Māra the deity (devaputta). Here the term Māra is used in the sense of passions.
[NāradaFn01-12](Ven. Nārada 01-12) The thirty-two impurities of the body such as hair, hair of the skin, nails, teeth, skin, etc. To overcome lust, meditation on the impurities of the body is recommended.
[NāradaFn01-13](Ven. Nārada 01-13) Saddhā is faith in the Buddha (the Teacher), the Dhamma (the Teaching) and the Sangha (the Order), based on knowledge. There is no blind faith in Buddhism. One is not expected to accept anything on mere unreasoning faith.
[NāradaFn01-14](Ven. Nārada 01-14) These two verses are meant exclusively for Bhikkhus who lead the Holy Life. The first verse indicates the worldly path of sense-gratification; the second, the spiritual path of sense-control and asceticism. It should be noted that Buddhism offers one way of life to the monks and another to the laity.
[NāradaFn01-15](Ven. Nārada 01-15) Kasāva means stains of passion. Kāsāva means a dyed robe, the outward symbol of renunciation. Robes of monks are dyed to make them valueless. Here is a play on words. External mark of the Holy Life is of no consequence without internal purity. On another occasion the Buddha remarked that a pure person is indeed an ideal recluse or Bhikkhu, irrespective of his external apparel. See v. 142.
[NāradaFn01-16]

(Ven. Nārada 01-16) Sāra means the core or essence. Asāra are the unessentials like the necessaries of life, false beliefs, etc. Sāra are the essentials like right beliefs, (sammā diññhi) morality (sīla), concentration (samādhi), wisdom (paññā), etc. The essence of the Holy Life cannot be achieved by caring for unessentials.

In the Mahā Sāropama Sutta (Majjhima Nikāya, No. 29) the Buddha has compared the leaves and branches of a tree to gain and fame, the bark to morality, the greenwood to concentration, the fruits to the five kinds of super-intellect (abhiññā) and the core to Arahantship.

[NāradaFn01-17](Ven. Nārada 01-17) Such as lust (kāma), illwill (vyāpāda), and harmfulness (vihiṃsā)
[NāradaFn01-18](Ven. Nārada 01-18) Such as renunciation or non-attachment (nekkhamma), loving-kindness (avyāpāda), and harmlessness (avihiṃsā). These pure thoughts constitute the second factor of the Noble Eightfold Path.
[NāradaFn01-19](Ven. Nārada 01-19) Bhāvitaṃ, lit., made to become, i.e., trained, cultivated, developed. Mind is trained by concentration, which leads to one-pointedness of the mind and mental purification, and by contemplation, which leads to the understanding of things as they truly are. The ultimate goal of a Buddhist is achieved by these two stages of mental development. As physical exercise is to the body, so is meditation to the mind. A well-developed mind is not easily dominated by passions.
[NāradaFn01-20](Ven. Nārada 01-20) Repenting over his evil deeds, he suffers mentally.
[NāradaFn01-21](Ven. Nārada 01-21) Experiencing the effects of his evil deeds.
[NāradaFn01-22](Ven. Nārada 01-22) Reflecting on his good action.
[NāradaFn01-23](Ven. Nārada 01-23) Reaping the desirable results of his good deeds.
[NāradaFn01-24](Ven. Nārada 01-24) According to Buddhism the subsequent birth is determined by the thought process at the moment of death. Buddhists do not believe that the earth is the only habitable plane and that human beings are the only beings. Planes are numerous and beings are innumerable. After death one may be born as a human being or in a subhuman state or in a celestial plane according to one's actions. The so-called being in the subsequent life is neither the same as its predecessor (as it has changed) nor absolutely different (as it is the identical stream of life). Buddhism denies an identical being but affirms an identity in process.
[NāradaFn01-25](Ven. Nārada 01-25) Duggati is a woeful state and Sugati is a blissful state. Rebirths in all such states are temporary.
[NāradaFn01-26](Ven. Nārada 01-26) Sahitaṃ = saha + hitaṃ, is that which is associated with what is beneficial. Commentary states that sahitaṃ is a synonym for the Tipiñaka, the three Baskets, taught by the Buddha, namely: Vinaya Piñaka, the Basket of Discipline, Sutta Piñaka, the Basket of Discourses, and Abhidhamma Piñaka, the Basket of Ultimate Doctrine.
[NāradaFn01-27](Ven. Nārada 01-27) The blessings of a monk are the four stages of Sainthood - namely: Sotāpatti, Stream Winner, Sakadāgāmi, Once-Returner, Anāgāmi, Never-Returner, and Arahanta, the Worthy.
[NāradaFn01-28]

(Ven. Nārada 01-28) Sāmaññassa = lit. the state of a monk or ascetic, i.e., the Holy life. According to Buddhism learning is of no avail without actual practice.

As such Buddhism is not a mere philosophy, but a unique Path of Enlightenment.

[BudRkFn-v7](Ven. Buddharakkhita v. 7) Mara: the Tempter in Buddhism, represented in the scriptures as an evil-minded deity who tries to lead people from the path to liberation. The commentaries explain Mara as the lord of evil forces, as mental defilements and as death.
[BudRkFn-v8](Ven. Buddharakkhita v. 8) The impurities (asubha): subjects of meditation which focus on the inherent repulsiveness of the body, recommended especially as powerful antidotes to lust.
[ThaniSFn-V1-2](1, 2)

(Ven. Thanissaro V. 1-2) The fact that the word mano is paired here with dhamma would seem to suggest that it is meant in its role as "intellect," the sense medium that conveys knowledge of ideas or mental objects (two possible meanings for the word dhamma). However, the illustrations in the second sentence of each verse show that it is actually meant in its role as the mental factor responsible for the quality of one's actions (as in mano-kamma), the factor of will and intention, shaping not only mental events, but also physical reality (on this point, see SN 35.145 ). Thus, following a Thai tradition, I have rendered it here as "heart."

The images in these verses are carefully chosen. The cart, representing suffering, is a burden on the ox pulling it, and the weight of its wheels obliterates the ox's track. The shadow, representing happiness, is no weight on the body at all.

All Pali recensions of this verse give the reading, manomaya = made of the heart, while all other recensions give the reading manojava = impelled by the heart.

[ThaniSFn-V7-8](1, 2) (Ven. Thanissaro V. 7-8) Focused on the foul: A meditative exercise in focusing on the foul aspects of the body so as to help undercut lust and attachment for the body (see MN 119 ). AN 3.16 gives a standard definition for restraint with the senses: "And how does a monk guard the doors to his sense faculties? There is the case where a monk, on seeing a form with the eye, does not grasp at any theme or particulars by which — if he were to dwell without restraint over the faculty of the eye — evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the eye. He achieves restraint with regard to the faculty of the eye. (Similarly with the ear, nose, tongue, body & intellect.) This is how a monk guards the doors to his sense faculties."
[ThaniSFn-V11-12](1, 2) (Ven. Thanissaro V. 11-12) Wrong resolves = mental resolves for sensuality, ill will, or harmfulness. Right resolves = mental resolves for freedom from sensuality, for freedom from ill will, and for harmlessness.
[ThaniSFn-V17-18](1, 2) (Ven. Thanissaro V. 17-18) "Destination" in these two verses and throughout the text means one's destination after death.
[VaradoFn01-1](Ven. Varado 01-1) Verse 6: "man should live restrained" (yamāmase). PED (yamati): "to control oneself".
[DLMBSFn-V001](DLMBS Commentary V001) In this verse (and the following one, DhP 2) some philosophical observations are made about the nature of our mind. It says that all the mental phenomena, happiness or suffering, joy or sorrow are made by, or are the outcome of, the quality of the mind. These mental phenomena are (according to the teachings of Abhidhamma) feelings (vedanā), perception (saññā) and volitional activities (saṅkhāra). And because these phenomena are created by, or so closely related to, the mind, they are always "colored" in the same way as the mind is. If the mind (as in this verse) is corrupted, full of evil thoughts, then only suffering and sorrow awaits us as a result of this. In other words, the mind, creating these mental phenomena simply creates them "to its own image". Therefore, negative thinking always brings with it suffering and sorrow, just as the wheel follows in the path of the animal carrying the charriot. We experience suffering only because our minds are not purified, we are not awakened. To purify the mind is to get rid of suffering once and for all.
[DLMBSFn-V002](DLMBS Commentary V002) This verse is closely related to the previous one (DhP 1). If the mind is purified, the mental phenomena it creates are also pure. Therefore, joy and happiness follow as surely as suffering and sorrow in case of a defiled mind. As we can see from these two verses, happiness and suffering depends on us entirely, on our own minds, on the thoughts that we are harboring. There is no other way to happiness then purification of mind and ultimately, in destroying all the defilement completely and reaching the highest goal, the awakenment of Nirvana.
[DLMBSFn-V003]

(DLMBS Commentary V003) This verse speaks about the very well known fact, so stressed by the modern psychology. If we succumb to thoughts of injustice done to us, if we always consider ourselves "poor things" that the "strong ones" play with, our suffering and hatred will never disappear, but it will increase, because "they" will feel our insecurity and will enjoy inflicting pain on us even more. "Oh, how could he (or she, for that matter) do this to me? It is so unfair!" By this thinking we will certainly not prevent these things to happen in the future again.

How to deal with this situation is spoken about in the following verse.

[DLMBSFn-V004]

(DLMBS Commentary V004) This verse is a "twin verse" of the previous one. If we can not conquer the hatred and suffering by crying and feeling powerless, it is exactly by the absence of such thoughts, that our hatred will disappear and dissolve. And when those people who enjoy making us suffer, see that we are not intimidated and do not give in to their way of thinking, they will eventually stop this kind of behavior.

Indeed, it is said very easily and the majority of people will quickly agree with it, but it is extremely difficult to bring this idea to life. Therefore, we must practice this more often in our daily lives -- and our effort must bear its fruits.

[DLMBSFn-V005]

(DLMBS Commentary V005) This pair of verses (DhP 5 and 6) is very close in meaning to the previous pair (DhP 3 and 4). Again, a very simple truth, that most of the religions in the history have stressed again and again. The only cure for hatred is the abstention from it. Never can we stop people from hating us by hating them. In this way, mutual hatred will rise -- often to the point when hatred gives way to violence.

The only way to stop this chain of hatred is to stop hating, of course. As the verse says, this is an eternal law. It was always so and always will be. One can only wish that we could remember this verse in all situations and deal accordingly. How many wars, how much suffering could be easily averted just by taking the advice of this short verse seriously.

[DLMBSFn-V006]

(DLMBS Commentary V006) This verse is related to the previous one (DhP 5), even if this relation is not apparent immediately. In DhP 5 we are told that hatred can not be appeased by hatred but only by abstention from hatred. Here it says that some people do not understand this, do not know that we should restrain ourselves, that we should not give in to hatred. Those who realize that, of course, stop their enmity and quarreling, thus stopping hatred completely.

By the word "others" the authors probably meant the people, who do not realize this eternal law (that hatred can be appeased by non-hatred only). The use of the word "here" ("that we should restrain ourselves here") suggests this world, our present situation. It can also point to the previous verse -- then we should understand "here" as "this" (meaning this eternal law of appeasing hatred by non-hatred).

[DLMBSFn-V007](DLMBS Commentary V007) What we have described here, is a recipe, how to become a prey of our own mind. For Mara, The Evil One, is not some outside force, some "devil" or deity of death and destruction, it is only our mind, our bad habits, laziness, evil intentions and especially ignorance, the true root of all evil. If we dwell with our minds only on the pleasant things, if we indulge in enjoying pleasurable things (subhānupassiṃ viharantaṃ), then it is easy for these tendencies in our brain ("Mara") to gain strength. The same thing happens, when we are unrestrained in six senses (eye, ear, nose, tongue, body and mind), taking in without restraint and reflection everything that comes and if we never have enough of sense pleasures (indriyesu asaṃvutaṃ). And of course, if we do not know moderation in food, we can expect the same result, because indulgence in food is actually a part of lack of restraint in senses (bhojanamhi cāmattaññuṃ). Laziness (kusītaṃ) and lack of effort to change our ways (hīnavīriyaṃ) will not help us to get rid of these bad habits and the roots of meditative life will slowly wither and die away. And without strong, often cultivated roots, the tree of our practice will not grow higher and higher, will never bring fruits in reaching the Nirvana, but our bad tendencies will subdue us, our hope for reaching the goal, just as easily, as wind uproots a weak tree.
[DLMBSFn-V008]

(DLMBS Commentary V008) Here, on the other hand (in contrast to DhP 7) is described the way, how to nourish the roots of meditative life, how to destroy the bad tendencies, how to become immune to Mara, to the evil part of our mind. We must not dwell with our minds only on the pleasant things and indulge in enjoying pleasurable things (asubhānupassiṃ viharantaṃ). Another way to understand this phrase is that we should contemplate the unpleasant things, to understand that there is really nothing to be attached to, that attachment to pleasant things brings about the strength of "Mara", of our bad habits and tendencies.

We must also be well restrained (indriyesu susaṃvutaṃ) in senses and know moderation in food (bhojanamhi ca mattaññuṃ). Thus, senses are guarded, we do not take everything in indiscriminately, and we contemplate on what we see, hear, smell, taste, touch and think. We are not attached to pleasant sense-impressions, we do not hate unpleasant sense-impressions, and we are observant and concentrated and thus able to bring meditation to everyday life.

Important part is also trust (saddhaṃ). Trust in the way, that the Buddha taught us, trust in the methods that are part of the way, trust in the goal that can be reached by following this way. Without this basic trust (which is not blind faith, for it is easily verified, as we go forward on the way) no progress is possible.

We must also be firm in effort (āraddhavīriyaṃ). Effort is of course a basic necessity. We must make an effort to put everything that was said above into our daily lives. It is only by this constant effort, that we are able to progress towards the goal.

If we practice in this way, the roots of meditation will flourish, will become strong and invincible. Eventually, the tree of our practice will bear its fruit, our mind will reach the peaceful state of Nirvana. Mara, the dark side of our mind has no way to influence us, no way to overcome us, just like the wind is not able to blow away a rocky mountain.

[DLMBSFn-V009]

(DLMBS Commentary V009) This verse as well as the following one (DhP 10) talks about who is and who is not worthy to wear a monk's robe. One, who did not get rid of defilement (anikkasāvo), who is full of these impurities, who does not know self-control and restraint (dama) and who is far away (apeto) from truth (sacca), does not deserve to wear a yellow robe. Such a person can not call himself a monk, even if he should be dressed in the monk's robe.

As defilement (kasāva) are usually understood so called three roots of evil: lobha (greed), dosa (hatred) and moha (delusion).

[DLMBSFn-V010](DLMBS Commentary V010) In contrast to DhP 9, the person, who deserves to wear a monk's robe is described here. Who "threw up", or got completely rid of, defilement (vantakasāvo), who is well settled and well established in his virtues (sīlesu susamāhito) and who is endowed (upeto) with restraint (dama) and knows the truth (sacca), such a person deserves to wear a yellow monk's robe. Such a person can truly be called a monk.
[DLMBSFn-V011](DLMBS Commentary V011) One can of course never expect to understand, or get close to, the "essence", the heart of the problem, if one keeps looking in the wrong direction. This is true in every field of our endeavor. Therefore this rule necessarily applies also to spiritual efforts. This verse says that if we mistake the essential things for nonsense and think that there is some essence in things that are actually empty of it, we can not ever get even close to the reality. All kinds of superstition fall into this category, various activities that (although they look nice and can be even pleasant) do not bring us closer to the goal, which is the purification of mind. As the verse notes, this is the "pasture for wrong thoughts". As the cows on the pasture, the thoughts, wandering in this direction, will grow stronger and will multiply. The only problem is -- it will not help us on our way at all.
[DLMBSFn-V012](DLMBS Commentary V012) In contrast to DhP 11, if we really know, what is important and what is empty, if we know, where the essence lies, it is possible for us to discover it. We can take as an example the case if we want to clean the dirty floor. It will not help us to start scrubbing the table. Sure, a clean table is a nice thing, but we wanted the floor to be clean, not the table. In the same way, if we want to purify our mind, we must carefully decide and understand, how to do it, what is the correct procedure. If we know, what is essential in order to reach our goal, then we have a chance of accomplishing it. This is a "pasture for right thoughts". The right thoughts will grow and multiply -- this time only for our benefit.
[DLMBSFn-V013]

(DLMBS Commentary V013) A roof is the most important part of any house. If the roof is not well done, if we try to "cheat" and use cheap material of poor quality, we can be surprised when a strong rain comes. The roof will not be able to hold off the water and it will leak. Everything inside the house then becomes wet instantly - and after the rain we can start building again.

In the same way, the mind is the most important part of the human being. If it is not "well developed", if we have not practiced meditation earnestly, it will also "leak". The passions, hatred and other stuff will enter our mind and make it difficult for us to purify our minds. After one such "rain" we can start "rebuilding" our mind again.

[DLMBSFn-V014]

(DLMBS Commentary V014) And (continuing from DhP 13) if the roof on our house is well done, if we have made careful plans and executed them well, if we paid enough attention to the roof, then we do not have to be afraid of any rain, no matter how strong. The roof will hold it and the inside of the house will not become flooded, not even wet.

And in the case of mind, the same rule applies. If we made a conscious decision to develop it, to keep high level of mindfulness and alert, if we sharpen our mind in meditation, all the passions have no way of entering. The "roof" holds and we can concentrate on our main goal -- cleansing the mind, without a need to repair the roof after every light shower.

[DLMBSFn-V015]

(DLMBS Commentary V015) Doing evil deeds is a sure way to grief and despair. As we know from modern history, the greatest evildoers of this century (Stalin, Mao, Hitler, etc.) did not have an easy life. Their were troubled personalities, seeing enemies behind every shadow. The amount of evil they created hunted them mercilessly and efficiently.

If we commit an evil deed (a definition of evil deed is that it is an action which harms other living beings in any way -- physical or mental) not only our consciences bothers us (or at least it should, if we are to call ourselves human beings), but it will also bring us a bad rebirth. Thus, when we see our evil deeds, we will grieve both in this life and in the next one.

[DLMBSFn-V016](DLMBS Commentary V016) In direct contrast to the verse 15 (see), if we commit good deeds, helping all living beings in different ways, we will not only be happy in this life, having the satisfaction of doing good deeds, but we will also obtain a favorable rebirth. So, when we see our good deeds, we rejoice in the knowledge thereof.
[DLMBSFn-V017]

(DLMBS Commentary V017) This pair of verses (DhP 17 and DhP 18) is closely related to the previous pair (DhP 15 and DhP 16).

Here again, the evildoer is tormented both here and in the next life. Not only does the very idea that he has done evil torment him, but even more grief awaits him in his next life, where he will go to the undesirable states of being -- as an animal, to the hell etc.

[DLMBSFn-V018](DLMBS Commentary V018) In contrast to the previous verse (DhP 17), one, who performs good deeds is happy and delighted both in this life and after death. The idea "I have done good deeds" brings him inner satisfaction and happiness. Even more happiness then brings him his next birth - as a human being (the best of all possibilities), as a celestial being in various heavenly worlds etc.
[DLMBSFn-V019]

(DLMBS Commentary V019) The teacher must act according to his own words. A monk, who talks nice, true words, but his acts are not in accordance with them, does not really share the blessings of monk's life. He is like a hireling, doing work for others.

A cowherd is poor, he usually does not have his own cows, and he just takes others' cows out to the pasture. He does not have a real profit out of his actions. In the same sense, the monk who only talks about the Buddha's teachings, but does not put them into practice himself, does not reap the fruit thereof, is just like the cowherd. Thus he neglects his own practice and as we will soon hear in coming verses, the negligence is not a good path to take.

[DLMBSFn-V020](DLMBS Commentary V020) So, who can be truly called a monk, who shares the blessings of monkshood? It must be a person, who is living in accordance with the Dharma, as proclaimed by the Buddha. He must abandon all three roots of evil (lust, hatred and delusion), must have the right knowledge of the Dharma and his mind must be liberated. He must not of course be attached to anything in this world, but neither to anything in his possible future rebirths. Such a person is sharing all the blessings of monkshood, even if he does not preach the Dharma a lot.


巴利文經典最突出的特點,同時也是缺乏同情心的讀者最感厭倦的特點,就是單字、語句和整段文節的重複。這一部分是文法或至少是文體所產生的結果。 …,…,…,

…,…,…, 這種文句冗長的特性,另外還有一個原因,那就是在長時期中三藏經典只以口授相傳。 …,…,…,

…,…,…, 巴利文經典令人生厭的機械性的重覆敘述,也可能一部分是由於僧伽羅人(Sinhalese)不願遺失外國傳教師傳授給他們的聖語 …,…,…,

…,…,…, 重覆敘述不僅是說教記錄的特點,而且也是說教本身的特點。我們持有的版本,無疑地是把一段自由說教壓縮成為編有號碼的段落和重覆敘述的產品。佛陀所說的話一定比這些生硬的表格更為活潑柔軟得多。

(節錄自: 巴利系佛教史綱 第六章 聖典 二 摘錄 )