namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者


法句經 二、不放逸品 多譯本對讀(段層次) Dhammapada (Dhp.) 2. Appamādavaggo




偈頌目錄
Dhp021 Dhp022 Dhp023 Dhp024 Dhp025 Dhp026
Dhp027 Dhp028 Dhp029 Dhp030 Dhp031 Dhp032

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. 021
巴利原典 (PTS) [1]
  1. Appamādavaggo.
21. Appamādo amatapadaṃ pamādo maccuno padaṃ
Appamattā na mīyanti ye pamattā yathā matā.
巴利原典 (CSCD) [2]
2. Appamādavaggo
21. Appamādo amatapadaṃ [amataṃ padaṃ (ka.)], pamādo maccuno padaṃ;
Appamattā na mīyanti, ye pamattā yathā matā.
漢譯( 了參 法師 譯, 文言文版) [3]

二、不放逸品

21 無逸不死道,放逸趣死路。無逸者不死,放逸者如尸。 [LCanFn02-01][MettFn02-01][MettFn02-02][LCanFn02-02]

漢譯( 敬法 法師 譯, 白話文版) [4]

第二:不放逸品

21 不放逸是不死境,放逸是死亡之境;
不放逸的人不死,放逸者猶如已死。
漢譯(相當之古漢譯對應經典) [5]
  1. 戒為甘露道,放逸為死徑,不貪則不死,失道為自喪。(法句經, T04,562b) [TSFn02-01]
  2. 戒為甘露道,放逸為死徑,不貪則不死,失道為自喪。(出曜經:T04,636c) [TSFn02-02]
  3. 法集要頌經:戒為甘露道,放逸為死徑,不貪則不死,失道乃自喪。(法集要頌經,T04, 779a) [TSFn02-03]
4.增壹阿含經:無憍甘露跡,放逸是死徑,無慢則不死,慢者即是死T02, 563c
5.增壹阿含經:戒為甘露道,放逸為死徑,不貪則不死,失道為自喪T02, 699b
6.佛說大般泥洹經:若無放逸,是處不死,若其放逸,是為死徑。無放逸者,得不死處,若放逸者,常處生死T12, 889c
7.大般涅槃經:謹慎無放逸,是處名甘露,放逸不謹慎,是名為死句。若不放逸者,則得不死處,如其放逸者,常趣於死路T12, 415c
8.大般涅槃經:謹慎無放逸,是處名甘露,放逸不謹慎,是名為死句。若不放逸者,則得不死處,如其放逸者,常趣於死路T12, 656b
9.正法念處經:不放逸不死,放逸是死處,不放逸不死,放逸常生死。不放逸不死,放逸是死句,我以不放逸,今得天中勝T17, 146b
10.根本說一切有部毘奈耶雜事:若不放逸者,能得不死處,若作放逸人,終歸於死路T24, 274b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 2 Heedfulness

THE HEEDLESS DIE; THE HEEDFUL DO NOT

  1. Heedfulness [NāradaFn02-01] is the path to the deathless, [NāradaFn02-02] heedlessness is the path to death. The heedful do not die; [NāradaFn02-03] the heedless are like unto the dead.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp II Heedfulness

  1. Heedfulness is the path to the Deathless. Heedlessness is the path to death. The heedful die not. The heedless are as if dead already. [BudRkFn-v21]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

Dhp II Heedfulness

21-24 [ThaniSFn-V21]

Heedfulness:  the path to the Deathless.
Heedlessness: the path to death.
The heedful do not die.
The heedless are as if
  already dead.

Knowing this as a true distinction,
those wise in heedfulness
rejoice in heedfulness,
enjoying the range of the noble ones.

The enlightened, constantly
  absorbed in jhana,
  persevering,
  firm in their effort:
they touch Unbinding,
the unexcelled rest
  from the yoke.

Those with initiative,
  mindful,
  clean in action,
acting with due consideration,
  heedful, restrained,
living the Dhamma:
  their glory
  grows.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

2. Diligence

21 Diligence is the path to the Deathless,
And negligence the pathway to death.
They perish not, those who are diligent;
The negligent are like unto the dead.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter II: On Earnestness

21 Earnestness is the path of immortality (Nirvana), thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already.

英譯(Cited from DLMBS) [12]

Chapter 2: Conscientiousness

DhP 21
Conscientiousness is the state of deathlessness. Negligence is the state of death.
The conscientious ones do not die. Those, who are negligent, are as if dead. [DLMBSFn-V021]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 二、不放逸品 (Heedfulness) Dhp. 021
Dhammapada Dhp. 022
巴利原典 (PTS) [1]
22. Etaṃ visesato ñatvā appamādamhi paṇḍitā
Appamāde pamodanti ariyānaṃ gocare ratā.
巴利原典 (CSCD) [2]
22. Evaṃ [etaṃ (sī. syā. kaṃ. pī.)] visesato ñatvā, appamādamhi paṇḍitā;
Appamāde pamodanti, ariyānaṃ gocare ratā.
漢譯( 了參 法師 譯, 文言文版) [3] 22 智者深知此,所行不放逸。不放逸得樂,喜悅於聖境。 [LCanFn02-03][LCanFn02-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
22 清楚了知這一點,智者絕對不放逸,
他們樂於不放逸,他們喜樂於聖界。
漢譯(相當之古漢譯對應經典) [5]
  1. 慧智守道勝,終不為放逸,不貪致歡喜,從是得道樂。(法句經, T04,562b) [TSFn02-04]
  2. 慧智守道勝,終不為放逸,不貪致歡喜,從是得道樂。(出曜經, T04,637b)
  3. 智者守道勝,終不為迷醉,不貪致喜樂,從是得聖道。(法集要頌經, T04,779a)
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Distinctly understanding this (difference [NāradaFn02-04] ), the wise (intent) on heedfulness rejoice in heedfulness, delighting in the realm of the Ariyas. [NāradaFn02-05]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Clearly understanding this excellence of heedfulness, the wise exult therein and enjoy the resort of the Noble Ones. [BudRkFn-v22]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

21-24 [ThaniSFn-V22]

Heedfulness:  the path to the Deathless.
Heedlessness: the path to death.
The heedful do not die.
The heedless are as if
  already dead.

Knowing this as a true distinction,
those wise in heedfulness
rejoice in heedfulness,
enjoying the range of the noble ones.

The enlightened, constantly
  absorbed in jhana,
  persevering,
  firm in their effort:
they touch Unbinding,
the unexcelled rest
  from the yoke.

Those with initiative,
  mindful,
  clean in action,
acting with due consideration,
  heedful, restrained,
living the Dhamma:
  their glory
  grows.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
22&23 The wise, recognising the special quality of diligence, rejoice in it, delighting in the realm of morally outstanding people (ariyans). They apply themselves constantly and unwaveringly. The steadfast reach Nibbana, ultimate safety.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 22 Those who are advanced in earnestness, having understood this clearly, delight in earnestness, and rejoice in the knowledge of the Ariyas (the elect).
英譯(Cited from DLMBS) [12]
DhP 22
Having thus distinctively understood about conscientiousness, the wise ones rejoice in conscientiousness, delighting in the sphere of the Noble Ones. [DLMBSFn-V022]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 二、不放逸品 (Heedfulness) Dhp. 022
Dhammapada Dhp. 023
巴利原典 (PTS) [1]
23. Te jhāyino sātatikā niccaṃ daḷhaparakkamā
Phusanti dhīrā nibbāṇaṃ yogakkhemaṃ anuttaraṃ.
巴利原典 (CSCD) [2]
23. Te jhāyino sātatikā, niccaṃ daḷhaparakkamā;
Phusanti dhīrā nibbānaṃ, yogakkhemaṃ anuttaraṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 23 智者常堅忍,勇猛修禪定。解脫得安隱,證無上涅槃。 [LCanFn02-05][NandFn02-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
23 那些禪者持恆地、常常穩固地精進,
賢者們體驗涅槃:無上的解脫諸軛。
漢譯(相當之古漢譯對應經典) [5]
  1. 常當惟念道,自強守正行,健者得度世,吉祥無有上。(法句經, T04,562b)
  2. 常當惟念道,自強守正行,健者得度世,吉祥無有上。(出曜經, T04,637b)

3.法集要頌經:恒思修善法,自守常堅固,智者求寂靜,吉祥無有上。(法集要頌經, T04,779a)

英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. The constantly meditative, [NāradaFn02-06] the ever steadfast ones realize the bond-free, [NāradaFn02-07] supreme Nibbāna. [NāradaFn02-08]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. The wise ones, ever meditative and steadfastly persevering, alone experience Nibbana, the incomparable freedom from bondage.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

21-24 [ThaniSFn-V23]

Heedfulness:  the path to the Deathless.
Heedlessness: the path to death.
The heedful do not die.
The heedless are as if
  already dead.

Knowing this as a true distinction,
those wise in heedfulness
rejoice in heedfulness,
enjoying the range of the noble ones.

The enlightened, constantly
  absorbed in jhana,
  persevering,
  firm in their effort:
they touch Unbinding,
the unexcelled rest
  from the yoke.

Those with initiative,
  mindful,
  clean in action,
acting with due consideration,
  heedful, restrained,
living the Dhamma:
  their glory
  grows.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
22&23 The wise, recognising the special quality of diligence, rejoice in it, delighting in the realm of morally outstanding people (ariyans). They apply themselves constantly and unwaveringly. The steadfast reach Nibbana, ultimate safety.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 23 These wise people, meditative, steady, always possessed of strong powers, attain to Nirvana, the highest happiness.
英譯(Cited from DLMBS) [12]
DhP 23
Those meditating perseveringly, constantly with strong effort,
those clever ones touch the Nirvana, the highest peace from bondage. [DLMBSFn-V023]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 二、不放逸品 (Heedfulness) Dhp. 023
Dhammapada Dhp. 024
巴利原典 (PTS) [1]
24. Uṭṭhānavato satimato sucikammassa nisammakārino
Saññatassa ca dhammajīvino appamattassa yaso'bhivaḍḍhati.
巴利原典 (CSCD) [2]
24. Uṭṭhānavato satīmato [satimato (sī. syā. ka.)], sucikammassa nisammakārino;
Saññatassa dhammajīvino, appamattassa [apamattassa (?)] yasobhivaḍḍhati.
漢譯( 了參 法師 譯, 文言文版) [3] 24 奮勉常正念,淨行能克己,如法而生活,無逸善名增。 [MettFn02-03][MettFn02-04][NandFn02-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
24 對於精進、具備正念、行為清淨、慎重行事、
防護諸根、依法生活、不放逸者,其譽增長。
漢譯(相當之古漢譯對應經典) [5]
  1. 正念常興起,行淨惡易滅,自制以法壽,不犯善名增。(法句經, T04,562b)
  2. 正念常興起,行淨惡易滅,自制以法壽,不犯善名增。(出曜經, T04,638b)
  3. 正念常興起,意靜易滅除,自制以法命,不犯善名稱。(法集要頌經, T04, 779a)
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE ENERGETIC PROSPER

  1. The glory of him who is energetic, mindful, pure in deed, considerate, self-controlled, right-living, and heedful steadily increases.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Ever grows the glory of him who is energetic, mindful and pure in conduct, discerning and self-controlled, righteous and heedful.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

21-24

Heedfulness:  the path to the Deathless.
Heedlessness: the path to death.
The heedful do not die.
The heedless are as if
  already dead.

Knowing this as a true distinction,
those wise in heedfulness
rejoice in heedfulness,
enjoying the range of the noble ones.

The enlightened, constantly
  absorbed in jhana,
  persevering,
  firm in their effort:
they touch Unbinding,
the unexcelled rest
  from the yoke.

Those with initiative,
  mindful,
  clean in action,
acting with due consideration,
  heedful, restrained,
living the Dhamma:
  their glory
  grows.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
24 People who are
energetic,
attentive,
pure in conduct,
careful in conduct,
restrained,
of right livelihood,
diligent,
their glory grows.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 24 If an earnest person has roused himself, if he is not forgetful, if his deeds are pure, if he acts with consideration, if he restrains himself, and lives according to law,--then his glory will increase.
英譯(Cited from DLMBS) [12]
DhP 24
The good repute of someone, who is energetic, mindful, of pure deeds, acting
considerately, self-controlled, living righteously and conscientious, increases. [DLMBSFn-V024]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 二、不放逸品 (Heedfulness) Dhp. 024
Dhammapada Dhp. 025
巴利原典 (PTS) [1]
25. Uṭṭhānenappamādena saññamena damena ca
Dīpaṃ kayirātha medhāvī yaṃ ogho nābhikīrati.
巴利原典 (CSCD) [2]
25. Uṭṭhānenappamādena , saṃyamena damena ca;
Dīpaṃ kayirātha medhāvī, yaṃ ogho nābhikīrati.
漢譯( 了參 法師 譯, 文言文版) [3] 25 奮勉不放逸,克己自調御,智者自作洲,不為洪水沒。 [LCanFn02-06][LCanFn02-07][MettFn02-05][MettFn02-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
25 透過勤奮不放逸、守戒與調服(諸根),
智者應該做個島:洪水淹不了的島。
漢譯(相當之古漢譯對應經典) [5]
  1. 發行不放逸,約己自調心,慧能作錠明,不返冥淵中。(法句經, T04, 562b) [TSFn02-05]
  2. 發行不放逸,約己自調心,慧能作錠明,不反入冥淵。(出曜經, T04,638a) [TSFn02-06]
  3. 發行不放逸,約己調伏心,能善作智燈,黑闇自破壞。(法集要頌經, T04,779a)
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BY THEIR EFFORTS THE WISE CREATE THEIR OWN HEAVENS

  1. By sustained effort, earnestness, discipline, and self-control let the wise man make for himself an island, [NāradaFn02-09] which no flood overwhelms.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. By effort and heedfulness, discipline and self-mastery, let the wise one make for himself an island which no flood can overwhelm.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

25

Through initiative, heedfulness,
restraint, & self-control,
the wise would make
     an island
no flood
can submerge.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
25 The wise by means of
energy,
diligence,
sense restraint,
self-taming,
make an island which no flood can destroy.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 25 By rousing himself, by earnestness, by restraint and control, the wise man may make for himself an island which no flood can overwhelm.
英譯(Cited from DLMBS) [12]
DhP 25
By exertion, conscientiousness, self-control and moderation,
a wise should make an island, that a flood can not overwhelm. [DLMBSFn-V025]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 二、不放逸品 (Heedfulness) Dhp. 025
Dhammapada Dhp. 026
巴利原典 (PTS) [1]
26. Pamādamanuyuñjanti bālā dummedhino janā
Appamādañca medhāvi dhanaṃ seṭṭhaṃ'va rakkhati.
巴利原典 (CSCD) [2]
26. Pamādamanuyuñjanti, bālā dummedhino janā;
Appamādañca medhāvī, dhanaṃ seṭṭhaṃva rakkhati.
漢譯( 了參 法師 譯, 文言文版) [3] 26 暗鈍愚癡人,耽溺於放逸,智者不放逸,如富人護寶。
漢譯( 敬法 法師 譯, 白話文版) [4]
26 無慧愚痴的大眾,他們耽溺於放逸;
智者守護不放逸,猶如守護至上財。
漢譯(相當之古漢譯對應經典) [5]
  1. 愚人意難解,貪亂好諍訟,上智當重慎,護斯為寶尊。(法句經, T04,562c) [TSFn02-07]
  2. 修習放逸人,愚人所狎習,定則不放逸,如財主守藏。(出曜經, T04,639c)
  3. 修習放逸人,愚人所狎習,定則無放逸,便能盡有漏。(出曜經, T04,64a) [TSFn02-08]
  4. 修習放逸人,愚人所狎習,正觀不散亂,如財主守藏。(法集要頌經, T04,779a) [TSFn02-09]
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE HEEDFUL NOT HEEDLESS

  1. The ignorant, foolish folk indulge in heedlessness; the wise man guards earnestness as the greatest treasure.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. The foolish and ignorant indulge in heedlessness, but the wise one keeps his heedfulness as his best treasure.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

26

They're addicted to heedlessness
 — dullards, fools —
while one who is wise
cherishes heedfulness
as his highest wealth.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
26 They’re given to slackness, the dull and inane;
The wise foster diligence, their paramount gain.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 26 Fools follow after vanity, men of evil wisdom. The wise man keeps earnestness as his best jewel.
英譯(Cited from DLMBS) [12]
DhP 26
The fools, the ignorant people give themselves up to negligence.
And the wise one protects conscientiousness as the greatest treasure. [DLMBSFn-V026]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 二、不放逸品 (Heedfulness) Dhp. 026
Dhammapada Dhp. 027
巴利原典 (PTS) [1]
27. Mā pamādamanuyuñjetha mā kāmarati santhavaṃ
Appamatto hi jhāyanto pappoti vipulaṃ sukhaṃ.
巴利原典 (CSCD) [2]
27. Mā pamādamanuyuñjetha, mā kāmaratisanthavaṃ [sandhavaṃ (ka)];
Appamatto hi jhāyanto, pappoti vipulaṃ sukhaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 27 莫耽溺放逸。莫嗜愛欲樂。警覺修定者,始得大安樂。 [MettFn02-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
27 不應耽溺於放逸,不應沉湎於欲樂,
禪修不放逸的人,的確獲得許多樂。
漢譯(相當之古漢譯對應經典) [5]
  1. 莫貪莫好諍,亦莫嗜欲樂,思心不放逸,可以獲大安。(法句經, T04, 562c)
  2. 莫貪莫好爭,亦莫嗜欲樂,思念不放逸,可以獲大安。(出曜經, T04,640a) [TSFn02-10]
  3. 莫貪樂鬪諍,亦勿嗜欲樂,思念不放逸,可以獲大安。(法集要頌經, T04,779a)
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Indulge not in heedlessness; have no intimacy with sensuous delights. Verily, the earnest, meditative person obtains abundant bliss.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Do not give way to heedlessness. Do not indulge in sensual pleasures. Only the heedful and meditative attain great happiness.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

27

Don't give way to heedlessness
  or to intimacy
  with sensual delight —
for a heedful person,
absorbed in jhana,
attains an abundance of ease.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
27 Don’t be given to negligence;
Turn aside from sensual treats.
The diligent one who meditates
Gets joy that’s abundantly sweet.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 27 Follow not after vanity, nor after the enjoyment of love and lust! He who is earnest and meditative, obtains ample joy.
英譯(Cited from DLMBS) [12]
DhP 27
Don't pursue negligence or intimacy with pleasure delights.
Conscientious practitioner of meditation obtains abundant happiness. [DLMBSFn-V027]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 二、不放逸品 (Heedfulness) Dhp. 027
Dhammapada Dhp. 028
巴利原典 (PTS) [1]
28. Pamādaṃ appamādena yadā nudati paṇḍito
Paññāpāsādamāruyha asoko sokiniṃ pajaṃ
Pabbataṭṭho'va bhummaṭṭhe dhīro bāle avekkhati.
巴利原典 (CSCD) [2]
28. Pamādaṃ appamādena, yadā nudati paṇḍito;
Paññāpāsādamāruyha, asoko sokiniṃ pajaṃ;
Pabbataṭṭhova bhūmaṭṭhe [bhummaṭṭhe (sī. syā.)], dhīro bāle avekkhati.
漢譯( 了參 法師 譯, 文言文版) [3] 28 智者以無逸,除逸則無憂,聖賢登慧閣,觀愚者多憂,如登於高山,俯視地上物。 [MettFn02-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
28 智者透過不放逸,去除放逸的時候,
他登上了智慧殿,無憂看著憂苦眾,
猶如賢哲山頂立,下看平原的愚人。
漢譯(相當之古漢譯對應經典) [5]
  1. 放逸如自禁,能却之為賢,已昇智慧閣,去危為即安,明智觀於愚,譬如山與地。(法句經, T04, 562c) [TSFn02-11]
  2. 放逸如自禁,能卻之為賢,已昇智慧堂,去危而即安。明智觀於愚,譬如山與地,當念捨憍慢,智者習明慧。(出曜經, T04, 637c) [TSFn02-12]
  3. 迷醉如自禁,能去之為賢,已昇智慧堂,去危乃獲安。智者觀愚人,譬如山與地,當念捨憍慢,智者習明慧。(法集要頌經, T04, 779a)
4.佛說大般泥洹經:猶如明目住山頂,諦了其地愚夫等,如來道眼昇慧臺,無憂憂念群生類T12, 890a
5.大般涅槃經:精進勇健者,若處於山頂,平地及曠野,常見諸凡夫。昇大智慧殿,無上微妙臺,既自除憂患,亦見眾生憂T12, 415c
6.大般涅槃經:精進勇健者,若處於山頂,平地及曠野,常見諸凡夫。昇大智慧殿,無上微妙臺,既自除憂患,亦見眾生憂T12, 656c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HEEDLESSNESS SHOULD BE CONQUERED BY HEEDFULNESS

  1. When an understanding one discards heedlessness by heedfulness, he, free from sorrow, ascends to the palace of wisdom and surveys the sorrowing folk as a wise mountaineer surveys the ignorant groundlings. [NāradaFn02-10]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Just as one upon the summit of a mountain beholds the groundlings, even so when the wise man casts away heedlessness by heedfulness and ascends the high tower of wisdom, this sorrowless sage beholds the sorrowing and foolish multitude.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

28

When the wise person drives out
  heedlessness
  with heedfulness,
having climbed the high tower
of discernment,
  sorrow-free,
he observes the sorrowing crowd —
as the enlightened man,
having scaled
  a summit,
the fools on the ground below.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
28 With negligence scattered by diligent power,
The sage ascends great wisdom’s tower.
On the sorrowing masses he looks, free of woe,
As if from a mountain on groundlings below.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 28 When the learned man drives away vanity by earnestness, he, the wise, climbing the terraced heights of wisdom, looks down upon the fools, serene he looks upon the toiling crowd, as one that stands on a mountain looks down upon them that stand upon the plain.
英譯(Cited from DLMBS) [12]
DhP 28
When the wise one expels negligence by conscientiousness,
having climbed the stronghold of wisdom, without sorrow,
such a clever one observes the sorrowing crowd
as somebody standing on a mountain observes the foolish people on the ground. [DLMBSFn-V028]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 二、不放逸品 (Heedfulness) Dhp. 028
Dhammapada Dhp. 029
巴利原典 (PTS) [1]
29. Appamatto pamattesu suttesu bahujāgaro
Abalassaṃ'va sīghasso hitvā yāti sumedhaso.
巴利原典 (CSCD) [2]
29. Appamatto pamattesu, suttesu bahujāgaro;
Abalassaṃva sīghasso, hitvā yāti sumedhaso.
漢譯( 了參 法師 譯, 文言文版) [3] 29 放逸中無逸,如眾睡獨醒。智者如駿馳,駑駘所不及。 [MettFn02-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
29 在眾放逸人中他不放逸,在眾昏睡人中他極警覺,
智者猶如快馬迅速前進,把疲憊的馬遠拋在後頭。
漢譯(相當之古漢譯對應經典) [5]
  1. 居亂而身正,彼為獨覺悟,是力過師子,棄惡為大智。(法句經, T04, 562c)
  2. 不自放逸,從是多悟,羸馬比良,棄惡為賢。(法句經, T04, 570c) [TSFn02-13]
  3. 不恣在放恣,於眠多覺寤,如羸馬比良,棄惡乃為賢。(出曜經, T04,711c)
  4. 不恣在放恣,於眠多覺悟,如羸馬比良,棄惡乃為賢。(法集要頌經, T04, 786c) [TSFn02-14]
5.大毘婆沙論:不放逸放逸,多覺寤睡眠,如乘利鈍馬,勤行者先至T27, 482c
6.毘婆沙論:不放逸放逸,睡眠覺寤者,猶如利鈍馬,前發者先至T28, 355b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE STRENUOUS AND THE ALERT OVERTAKE THE THOUGHTLESS AND THE INDOLENT

  1. Heedful amongst the heedless, wide awake amongst the slumbering, the wise man advances as does a swift horse, leaving a weak jade behind.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. Heedful among the heedless, wide-awake among the sleepy, the wise man advances like a swift horse leaving behind a weak jade.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

29

Heedful among the heedless,
wakeful among those asleep,
just as a fast horse advances,
leaving the weak behind:
  so the wise.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
29 Heedful amongst the oblivious,
Awake in the land of the sleeping,
The wise man proceeds
Like a galloping steed:
Passing faltering jades,
Leaves them standing.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 29 Earnest among the thoughtless, awake among the sleepers, the wise man advances like a racer, leaving behind the hack.
英譯(Cited from DLMBS) [12]
DhP 29
Conscientious amongst the negligent, watchful amongst the sleeping,
the wise one advances like a swift horse, having left behind a weak one. [DLMBSFn-V029]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 二、不放逸品 (Heedfulness) Dhp. 029
Dhammapada Dhp. 030
巴利原典 (PTS) [1]
30. Appamādena maghavā devānaṃ seṭṭhataṃ gato
Appamādaṃ pasaṃsanti pamādo garahito sadā.
巴利原典 (CSCD) [2]
30. Appamādena maghavā, devānaṃ seṭṭhataṃ gato;
Appamādaṃ pasaṃsanti, pamādo garahito sadā.
漢譯( 了參 法師 譯, 文言文版) [3] 30 摩伽 [LCanFn02-08][MettFn02-10] 以無逸,得為諸天主。無逸人所讚,放逸為人訶。
漢譯( 敬法 法師 譯, 白話文版) [4]
30 摩伽透過不放逸,得以生為天之主。 [CFFn02-01]
眾人讚賞不放逸,放逸永遠被責備。
漢譯(相當之古漢譯對應經典) [5]
  1. 不放而得稱,放逸致毀謗,不逸摩竭人,緣淨得生天。(出曜經, T04, 659a)
  2. 讚歎不放逸,毀彼放逸人,恒獲人天報,最上為殊勝。(法集要頌經, T04, 779b)
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

EARNESTNESS LEADS TO SOVEREIGNTY

  1. By earnestness Maghavā [NāradaFn02-11] rose to the lordship of the gods. [NāradaFn02-12] Earnestness is ever praised; negligence is ever despised.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. By Heedfulness did Indra become the overlord of the gods. Heedfulness is ever praised, and heedlessness ever despised. [BudRkFn-v30]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

30

Through heedfulness, Indra won
to lordship over the gods.
Heedfulness is praised,
heedlessness censured —
  always.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
30 Sakka, through heedful behaviour,
Was crowned as the sovereign deva.
Thus, heedfulness wins acclamation,
And slackness receives deprecation.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 30 By earnestness did Maghavan (Indra) rise to the lordship of the gods. People praise earnestness; thoughtlessness is always blamed.
英譯(Cited from DLMBS) [12]
DhP 30
By conscientiousness did Indra become the chief amongst the gods.
Conscientiousness is praised, negligence is always censured. [DLMBSFn-V030]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 二、不放逸品 (Heedfulness) Dhp. 030
Dhammapada Dhp. 031
巴利原典 (PTS) [1]
31. Appamādarato bhikkhu pamāde bhaya dassivā
Saṃyojanaṃ aṇuṃ thūlaṃ ḍahaṃ aggīva gacchati.
巴利原典 (CSCD) [2]
31. Appamādarato bhikkhu, pamāde bhayadassi vā;
Saṃyojanaṃ aṇuṃ thūlaṃ, ḍahaṃ aggīva gacchati.
漢譯( 了參 法師 譯, 文言文版) [3] 31 樂不放逸比丘,或者懼見放逸,猶如猛火炎炎,燒去大結 [MettFn02-11] 、小結 [LCanFn02-09][MettFn02-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
31 樂於不放逸的比丘,看見放逸中的危險,
他有如火焰般前進,燒盡一切大小束縛。
漢譯(相當之古漢譯對應經典) [5]
  1. 比丘謹慎樂,放逸多憂愆,變諍小致大,積惡入火焚。(法句經, T04, 562c) [TSFn02-15]
2. 比丘謹慎樂,放逸多憂愆,能免深海難,如象拔淤泥。(出曜經, T04, 645c)
3. 比丘謹慎樂,放逸多憂愆,散灑諸惡法,如風飄落葉。(出曜經, T04, 646c)
4. 比丘謹慎樂,放逸多憂愆,結使所纏裹,為火燒已盡。(出曜經, T04, 646c)

5. 比丘謹慎樂,放逸多憂愆,各各以次第,得盡諸結使。(出曜經, T04, 647a)

6. (出曜經, T04, 647a)
比丘謹慎樂,放逸多憂愆,義解分別句,行息永安寧。
比丘謹慎樂,放逸多憂愆,變諍小致大,積惡入火焚。 [TSFn02-16]

7.法集要頌經:。(法集要頌經, T04, 779b)
苾芻懷謹慎,放逸多憂愆,如象拔淤泥,難救深海苦。
苾芻懷謹慎,放逸多憂愆,抖擻諸罪塵,如風飄落葉。
苾芻懷謹慎,放逸多憂愆,結使深纏縛,如火焚枯薪。
苾芻懷謹慎,放逸多憂愆,各各順次第,得盡諸結使。
苾芻懷謹慎,放逸多憂愆,義解分別句,寂靜永安寧。
苾芻懷謹慎,放逸多憂愆,煩惱若消除,能得涅槃樂。

8.佛說犯戒罪報輕重經:比丘謹慎樂,放逸多憂譴,變諍小致大,積惡入火焚T24, 910c

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

THE HEEDFUL ADVANCE

  1. The Bhikkhu [NāradaFn02-13] who delights in heedfulness, and looks with fear on heedlessness, advances like fire, burning all fetters [NāradaFn02-14] great and small.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. The monk who delights in heedfulness and looks with fear at heedlessness advances like fire, burning all fetters, small and large.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

31-32

The monk delighting in heedfulness,
seeing danger in heedlessness,
advances like a fire,
burning fetters
  great & small.

The monk delighting in heedfulness,
seeing danger in heedlessness
 — incapable of falling back —
stands right on the verge
  of Unbinding.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
31 The monk who in diligence finds his delight,
Looking at negligence with fearful dislike,
Leaping ahead, like a flaming fireball,
Erases his fetters, the great and the small.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 31 A Bhikshu (mendicant) who delights in earnestness, who looks with fear on thoughtlessness, moves about like fire, burning all his fetters, small or large.
英譯(Cited from DLMBS) [12]
DhP 31
The monk, who is devoted to conscientiousness and who is fearful of negligence,
advances like a fire, burning the fetters, small or big. [DLMBSFn-V031]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 二、不放逸品 (Heedfulness) Dhp. 031
Dhammapada Dhp. 032
巴利原典 (PTS) [1]
32. Appamādarato bhikkhu pamāde bhaya dassivā
Abhabbo parihāṇāya nibbāṇasseva santike.

Appamādavaggo dutiyo.
巴利原典 (CSCD) [2]
32. Appamādarato bhikkhu, pamāde bhayadassi vā;
Abhabbo parihānāya, nibbānasseva santike.

Appamādavaggo dutiyo niṭṭhito.
漢譯( 了參 法師 譯, 文言文版) [3]
32 樂不放逸比丘,或者懼見放逸,彼已鄰近涅槃,必定不易墮落。[MettFn02-13]

不放逸品第二竟〔Appamaadavaggo Dutiyo〕
漢譯( 敬法 法師 譯, 白話文版) [4]
32 樂於不放逸的比丘,看見放逸中的危險,
他絕不可能會倒退,而且已很接近涅槃。 [CFFn02-02]
不放逸品第二完畢
漢譯(相當之古漢譯對應經典) [5]
  1. 守戒福致喜,犯戒有懼心,能斷三界漏,此乃近泥洹。(法句經, T04, 562c) [TSFn02-17]
  2. 守戒福致喜,犯戒有懼心,能斷三界漏,此乃近涅槃。(法句譬喻經, T04, 放逸品第十) [TSFn02-18]
  3. 依此毘尼法,不懷放逸行,消除生死輪,永得盡苦惱。(法集要頌經, T04, 779c)
4.佛說犯戒罪報輕重經:持戒福致喜,破戒有懼心,永斷三界漏,爾乃得涅槃T24, 910c
5.本事經:常樂不放逸,見放逸生怖,諸見能永斷,速證般涅槃T17, 679a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE HEEDFUL ARE IN THE PRESENCE OF NIBBĀNA

  1. The Bhikkhu who delights in heedfulness, and looks with fear on heedlessness, is not liable to fall. [NāradaFn02-15] He is in the presence of Nibbāna.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]
  1. The monk who delights in heedfulness and looks with fear at heedlessness will not fall. He is close to Nibbana.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

31-32

The monk delighting in heedfulness,
seeing danger in heedlessness,
advances like a fire,
burning fetters
  great & small.

The monk delighting in heedfulness,
seeing danger in heedlessness
 — incapable of falling back —
stands right on the verge
  of Unbinding.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
32 The monk who in diligence finds his delight,
Looking at negligence with fearful dislike,
Of falling away, he has no possibility;
He’s brought himself into Nibbana’s vicinity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 32 A Bhikshu (mendicant) who delights in reflection, who looks with fear on thoughtlessness, cannot fall away (from his perfect state)--he is close upon Nirvana.
英譯(Cited from DLMBS) [12]
DhP 32
The monk, who is devoted to conscientiousness and who is fearful of negligence,
unable to regress, he is just in the vicinity of the Nirvana. [DLMBSFn-V032]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 漢譯 二、不放逸品 (Heedfulness) Dhp. 032

備註:

[1](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12) 〔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) 〔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)

〔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) 〔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)

〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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
[LCanFn02-01]〔了參法師註02-01〕 不死(Amata),又做甘露、涅槃。
[LCanFn02-02]〔了參法師註02-02〕 因不放逸的人證得涅槃境界,便不會再有生死輪迴的繼續。放逸的人如死屍ㄧ樣,不知向好的方面去努力。
[LCanFn02-03]〔了參法師註02-03〕 此頌接續前頌而來。「此」即不要放逸而住於不放逸。
[LCanFn02-04]〔了參法師註02-04〕 佛,辟支佛及阿羅漢的境界。
[LCanFn02-05]〔了參法師註02-05〕 證得涅槃必須解除四種軛--欲軛(Kaamayoga),有軛(Bhavayoga),見軛(Di.t.thiyoga),無明軛(Avijjayoga)。
[LCanFn02-06]〔了參法師註02-06〕 猶如較高的陸地,可以作避免水災的安全處。智者自己證得阿羅漢果,即不為煩惱所擾。
[LCanFn02-07]〔了參法師註02-07〕 是貪瞋癡等煩惱。
[LCanFn02-08]〔了參法師註02-08〕 「摩伽」(Maghava)是帝釋(Sakka)的別名。他未成帝釋之前在人間的名字叫摩伽。因他勤於掃地,以此功德,得為諸天之主。
[LCanFn02-09]〔了參法師註02-09〕 「結」(Samyojana 或 Sannojana)在佛教的特殊意義,是指煩惱(Kilesa)。
[MettFn02-01]〔明法尊者註02-01〕** 不死道**:amatapadaṁ,涅槃的一種名稱。《相應部》〈無為相應〉提到三十二種涅槃的別名之一‘amata’。DhA.CS:pg.1.103.︰Amatapadan ti amataṁ vuccati nibbānaṁ.(不死的路:「不死」被叫做「涅槃」。)
[MettFn02-02]〔明法尊者註02-02〕** 死路**:maccu (death死)。
[MettFn02-03]〔明法尊者註02-03〕** 奮勉**:DhA:uṭṭhānavato ti uṭṭhānavīriyavantassa.(奮起:奮起的英雄本色。)
[MettFn02-04]〔明法尊者註02-04〕** 淨行**:DhA:Sucikammassā ti niddosehi niraparādhehi kāyakammādīhi samannāgatassa.(淨業: 已被無為難的、無違犯的身業等俱行。)
[MettFn02-05]〔明法尊者註02-05〕** 不為洪水沒**:智者以法與律作為依止,不為煩惱(喻作:洪水)所淹沒。DhA:「洪水為四種污染(catubbidhopi kilesogho)」。四洪水(cattāro oghā)就是四漏(四流向, 4 āsavā<(ā向﹑從…+ su (梵 sru )流動))。
[MettFn02-06]

〔明法尊者註02-06〕 有一天,名醫耆婆(Jīvako)邀請佛陀和眾多比丘到他家接受供養,但是周利槃特(Cūḷapanthako)除外。周利槃特十分沮喪。佛陀明白他的心意後,就給他一塊布,要他一邊搓揉布塊,一邊複誦「去除污垢,去除污垢。」(‘rajoharaṇaṁ rajoharaṇan’ti)佛陀離開後,周利槃特努力搓揉布塊,並複誦「去除污垢」,不久,布變髒了,這時候他了解到無常。佛陀就以神通力出現在他的面前,說:「不只是布因污垢而變髒,人心也有污垢,去除污垢,才能證果。」他繼續用功,不久就證得阿羅漢果。

PS: 請參 025 典故 ;或 法句經故事集 ,二~三、愚笨的周利槃特證得聖果 (偈 025)。

[MettFn02-07]

〔明法尊者註02-07〕 舍衛城某次慶典時,一群年輕人惹事生非。佛陀說︰「諸愚者、無慧者會作騷擾事;有慧者像有價之財,護衛不放逸,圓滿證得不死的大涅槃。」

PS: 請參 法句經故事集 ,二~四、慶典期間幼稚的舉止 (偈 026~027)。

[MettFn02-08]

〔明法尊者註02-08〕 有一次,大迦葉長老(Mahākassapatthera)住在畢缽離洞窟(Pipphaliguhāya)的時候,運用神通想要知道,誰有正念、誰迷糊,誰快往生了。這時候,佛陀明白大迦葉長老的作為,便告誡他:「大迦葉!你所知道的只是小境界,只有諸佛的境界才能夠知道一切眾生的生死。」

PS: 請參 法句經故事集 ,二~五、大迦葉尊者想知道生死輪迴的次數 (偈 028)。

[MettFn02-09]

〔明法尊者註02-09〕 本偈說兩位比丘的故事,一位精進,一位懈怠,精進的比丘修習警寤瑜伽(一天當中只睡中夜10pm~2am),懈怠的比丘愛講話。精進的比丘很短的時間就證得阿羅漢果。當他們去見佛陀時,佛陀跟懈怠的比丘告誡。

PS: 請參 法句經故事集 ,二~六、修行的目的 (偈 029)。

[MettFn02-10]

〔明法尊者註02-10〕** 摩伽**:帝釋天王七個名字之一。帝釋天王做人時有七誓約(satta vatapadāni)︰「1.願終生孝養父母。2.願終生禮敬長輩。3.願終生語柔和。4.願終生不誹謗。5.願終生守住離慳垢;舒手施、樂捨施、有求必應、樂分配施。6.願終生說真實語。7.願終生不生氣,若生氣則速制伏。」(S.11.11.;cf.《雜阿含1105經》)。

PS: 請參 法句經故事集 ,二~七、瑪伽為何往生為帝釋 (偈 030)。

[MettFn02-11]〔明法尊者註02-11〕** 結**:煩惱的異名。
[MettFn02-12]

〔明法尊者註02-12〕 本偈說一位比丘精進用功,卻感覺進步很少,他感到沮喪,他想要去見佛陀,請佛陀給予指引。在路上,他遇見熊熊大火,於是就跑到山上去觀察火勢。正當火勢漫延時,他領悟到,就像火燒毀一切東西,以聖道智之火也會燒掉大大小小的束縛。這時,佛陀出現在他的面前,說:「比丘!就如大火燒毀一切障礙,以智火能燒掉所有的結。」聽完偈頌之後,他透析燒掉束縛的事,不久,就證得阿羅漢果。

PS: 請參 法句經故事集 ,二~八、智慧之火 (偈 031)。

[MettFn02-13]

〔明法尊者註02-13〕 出生在舍衛城附近的小村莊的尼迦瑪西提舍長老(Nigamavāsitissa- tthero),出家後過著簡單的生活,有時其他比丘會誤會他的行為,如避開大型會。佛陀則讚嘆他少欲知足,說此偈。

PS: 請參 法句經故事集 ,二~九、知足的比丘 (偈 032)。

[CFFn02-01]〔敬法法師註02-01〕 註:由於造路等的善業,摩伽得以投生為帝釋天王。
[CFFn02-02]〔敬法法師註02-02〕 註釋:「不可能會倒退」:這樣的比丘不可能會從止觀法或道果倒退,不會從已達到之境倒退,也不會不達到未達之境。
[NandFn02-01]〔Nanda 校註02-01〕 第 21-23 偈頌,可參 法句經故事集 ,二~一、摩醯提利陰謀陷害珊蔓娣皇后 (偈 021~023)。
[NandFn02-02]〔Nanda 校註02-02〕 第 24 偈頌,可參 法句經故事集 ,二~二、富翁的聲音 (偈 024)。
[TSFn02-01]〔古漢譯註02-01〕 《法句經》,卷上,〈10 放逸品〉;(T04n0210_p0562b21(00), CBETA, T04, no. 210, p. 562, b19-c29),偈頌 1;參照 《法句經》校勘與標點 之 2013年11月29日 星期五 〈10 放逸品〉 ,偈頌 1
[TSFn02-02]〔古漢譯註02-02〕 《出曜經》,卷5〈4 無放逸品〉; 參照 《出曜經》校勘與標點卷5〈4 無放逸品〉(CBETA, T04, no. 212, p. 636, c29-p. 638, b2) ,【1. 戒為甘露道】
[TSFn02-03]〔古漢譯註02-03〕 《法集要頌經》,〈4 放逸品〉,偈頌 1; 參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月7日 星期六 《法集要頌經》卷1〈4 放逸品〉(CBETA, T04, no. 213, p. 779, a1-c21) ,偈頌 1
[TSFn02-04]〔古漢譯註02-04〕 CBETA: 【大】 慧 ; 【聖】 惠
[TSFn02-05]

〔古漢譯註02-05〕 《法句經》,卷上,〈10 放逸品〉;(T04n0210_p0562b29(00), CBETA, T04, no. 210, p. 562, b19-c29),偈頌 1;參照 《法句經》校勘與標點 之 2013年11月29日 星期五 〈10 放逸品〉 ,偈頌 5 [TSFn02-05-1]

[TSFn02-05-1]「慧能作錠明」,《大正藏》與《趙城金藏》作「慧能作定明」。宋、元、明版藏經與《磧砂藏》作「慧能作錠明」。「約己自調心」,《大正藏》與《趙城金藏》作「約以自調心」,《磧砂藏》作「約已自調心」。依《出曜經》校改。《出曜經》卷5〈4 無放逸品〉:「發行不放逸,約己自調心,慧能作錠明,不反入冥淵。」(CBETA, T04, no. 212, p. 638, a16-17)。

PS: CBETA: 1. 約以自調心-- 【大】 以 ; 【宋】 已 ; 【元】 已 ; 【明】 已

    1. 慧能作錠明-- 【大】 慧 ; 【聖】 惠
    2. 【大】 定 ; 【宋】 錠 ; 【元】 錠 ; 【明】 錠
[TSFn02-06]〔古漢譯註02-06〕 CBETA: 發行乃至冥淵二十字作五言偈 【宋】【元】【明】
[TSFn02-07]

〔古漢譯註02-07〕 《法句經》,卷上,〈10 放逸品〉;(T04n0210_p0562c02(00), CBETA, T04, no. 210, p. 562, b19-c29),偈頌 6;參照 《法句經》校勘與標點 之 2013年11月29日 星期五 〈10 放逸品〉 ,偈頌 6 [TSFn02-07-1]

[TSFn02-07-1]「上智當重慎」,《大正藏》與《趙城金藏》作「上智常重慎」。宋、元、明版藏經與《磧砂藏》作「上智當重慎」。

PS: CBETA: 【大】 常 ; 【宋】 當 ; 【元】 當 ; 【明】 當

[TSFn02-08]〔古漢譯註02-08〕 CBETA: 修習乃至有漏二十字作五言偈 【宋】【元】【明】
[TSFn02-09]

〔古漢譯註02-09〕 《法集要頌經》,卷第一〈放逸品第四〉;(T04n0213_p0779a20(00);參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月7日 星期六 卷1〈4 放逸品〉40頌 (CBETA, T04, no. 213, p. 779, a1-c21) ,偈頌 11 [TSFn02-09-1]

[TSFn02-09-1]「正觀不散亂」,《大正藏》與《趙城金藏》作「止觀不散亂」,宋、元、明藏及《磧砂藏》作「正觀不散亂」。

PS: CBETA: 【大】 止 ; 【宋】 正 ; 【元】 正 ; 【明】 正

[TSFn02-10]〔古漢譯註02-10〕 CBETA: 1. 莫貪乃至大安二十字作五言偈 【宋】【元】【明】 2. 【大】 爭 ; 【宋】 諍 ; 【元】 諍 ; 【明】 諍
[TSFn02-11]

〔古漢譯註02-11〕 《法句經》,卷上,〈10 放逸品〉;(T04n0210_p0562c06(00), CBETA, T04, no. 210, p. 562, b19-c29),偈頌 8;參照 《法句經》校勘與標點 之 2013年11月29日 星期五 〈10 放逸品〉 ,偈頌 8 [TSFn02-11-1]

[TSFn02-11-1]「能却之為賢」,宋、元、明版藏經與《磧砂藏》作「能覺之為賢」。《出曜經》卷5〈4 無放逸品〉:「放逸如自禁,能却之為賢,已昇智慧堂,去危而即安,明智觀於愚,譬如山與地」(CBETA, T04, no. 212, p. 637, c13-14)。

PS: CBETA: 1. 【大】 却 ; 【宋】 覺 ; 【元】 覺 ; 【明】 覺

  1. 【大】 慧 ; 【聖】 惠
[TSFn02-12]

〔古漢譯註02-12〕 《出曜經》,卷5〈4 無放逸品〉; 參照 《出曜經》校勘與標點卷5〈4 無放逸品〉(CBETA, T04, no. 212, p. 636, c29-p. 638, b2) ,【4. 放逸如自禁】【5. 明智觀於愚】 [TSFn02-12-1]

[TSFn02-12-1]《法句經》卷1〈10 放逸品〉:「放逸如自禁,能却之為賢,已昇智慧閣,去危為即安,明智觀於愚,譬如山與地。」(CBETA, T04, no. 210, p. 562, c6-9)。巴利《法句經》對應偈頌(28偈)為:「當智者以精進排除放逸,無憂地登上智慧的高閣時,他觀察煩憂的人像在高山上觀察在平地的愚人。」上述兩部《法句經》均顯示前六句為一首偈頌。《磧砂藏》與「宋、元、明藏」此處之後缺四十字:「是故捨憍慢者,…是故說曰智者習明慧。」(CBETA, T04, no. 212, p. 637, c15-19)。校勘者依《磧砂藏》,將此四十字移至「明智觀於愚,譬如山與地」兩句的詮釋之後。「當念捨憍慢」五字,《大正藏》與《趙城金藏》作「是故捨憍慢」,依《磧砂藏》與「宋、元、明藏」校改。

PS: CBETA: 1. 放逸乃至明慧四十字作五言偈 【宋】【元】【明】

  1. 【大】 是故 ; 【宋】 當念 ; 【元】 當念 ; 【明】 當念
  2. 【大】 明慧 ; 【宋】 明慧放逸如自禁能却之為賢者 ; 【元】 明慧放逸如自禁能却之為賢者 ; 【明】 明慧放逸如自禁能却之為賢者
[TSFn02-13]

〔古漢譯註02-13〕 《法句經》,卷下,〈31 象喻品〉;(T04n0210_p0570c13(00), CBETA, T04, no. 210, p. 570, b10-c14),偈頌 17;參照 《法句經》校勘與標點 之 2013年12月3日 星期二 〈31 象喻品〉 ,偈頌 17 [TSFn02-13-1]

[TSFn02-13-1] 「不自放逸」,《大正藏》與《趙城金藏》作「不自放恣」,宋、元、明藏與《磧砂藏》作「不自放逸」。

PS: CBETA: 1. 【大】 恣 ; 【宋】 逸 ; 【元】 逸 ; 【明】 逸

  1. 【大】 寤 ; 【宋】 悟 ; 【元】 悟 ; 【明】 悟
[TSFn02-14]〔古漢譯註02-14〕 《法集要頌經》,卷第二〈馬喻品第十九〉;(T04n0213_p0786c11(00);參照 《法集要頌經》校勘、標點與 Udānavarga 對照表 之 2013年12月13日 星期五 卷2〈19 馬喻品〉16頌(CBETA, T04, no. 213, p. 786, c3-p. 787, a7) ,偈頌 4
[TSFn02-15]

〔古漢譯註02-15〕 《法句經》,卷上,〈10 放逸品〉;(T04n0210_p0562c17(00), CBETA, T04, no. 210, p. 562, b19-c29),偈頌 13;參照 《法句經》校勘與標點 之 2013年11月29日 星期五 〈10 放逸品〉 ,偈頌 13 [TSFn02-15-1]

[TSFn02-15-1] 「積惡入火焚」,《大正藏》作「積惡入火焰」。宋、元、明版藏經、《聖語藏》、《趙城金藏》與《磧砂藏》作「積惡入火焚」。《出曜經》卷7〈5 放逸品〉:「比丘謹慎樂,放逸多憂愆,變諍小致大,積惡入火焚。」(CBETA, T04, no. 212, p. 647, b2-3)。

PS: CBETA: 1. 【大】 積 ; 【聖】 債

  1. 【大】 焰 ; 【宋】 焚 ; 【元】 焚 ; 【明】 焚 ; 【聖】 焚
[TSFn02-16]〔古漢譯註02-16〕 CBETA: 【大】 戀 ; 【宋】 變 ; 【元】 變 ; 【明】 變
[TSFn02-17]

〔古漢譯註02-17〕 《法句經》,卷上,〈10 放逸品〉;(T04n0210_p0562c19(00), CBETA, T04, no. 210, p. 562, b19-c29),偈頌 14;參照 《法句經》校勘與標點 之 2013年11月29日 星期五 〈10 放逸品〉 ,偈頌 14 [TSFn02-17-1]

[TSFn02-17-1] 「守戒福致喜」,《大正藏》、《趙城金藏》作「守戒福致善」。《磧砂藏》作「守戒福致喜。」

PS: CBETA: 【大】 善 ; 【元】 喜 ; 【明】 喜

[TSFn02-18]〔古漢譯註02-18〕 《法句譬喻經》,卷第一,放逸品第十,T04n0211_p0584a24(00)
[NāradaFn02-01](Ven. Nārada 02-01) Appamāda, literally, means non-infatuation i.e., ever-present mindfulness, watchfulness or earnestness in doing good. The ethical essence of Buddhism may be summed up by this word - appamāda. The last words of the Buddha were - appamādena sampādetha - strive on with diligence.
[NāradaFn02-02](Ven. Nārada 02-02) Amata - Nibbāna, the ultimate goal of Buddhists. As this positive term clearly indicates, Nibbāna is not annihilation or a state of nothingness as some are apt to believe. It is the permanent, immortal, supramundane state which cannot be expressed by mundane terms.
[NāradaFn02-03](Ven. Nārada 02-03) This should not be understood to mean that they are immortal. No being is immortal, not even Buddhas or Arahants. The idea implied herein is that the heedful, who realize Nibbāna are not reborn, and so do not die. The heedless are regarded as dead because they are not intent on doing good, and are subject to repeated births and deaths.
[NāradaFn02-04](Ven. Nārada 02-04) Knowing well that there is emancipation for the heedful, but not for the heedless.
[NāradaFn02-05](Ven. Nārada 02-05) Here Ariyas mean the pure ones like the Buddhas and Arahants. The realm of the Ariyas means the thirty-seven factors of Enlightenment (Bodhipakkhiyadhamma) and the nine supramundane states. See notes on v.44 and v.115.
[NāradaFn02-06](Ven. Nārada 02-06) Here meditation includes both concentration (samatha) and contemplation or insight (vipassanā).
[NāradaFn02-07](Ven. Nārada 02-07) Yogakkhema - free from the four bonds of sense-desires (kāma), craving for existence (bhava), false views (diññhi), and ignorance (avijjā).
[NāradaFn02-08]

(Ven. Nārada 02-08) Nibbāna = ni + vāna, lit., departure from craving. It is a supramundane state that can be attained in this life itself. It is also explained as extinction of passions, but not a state of nothingness. It is an eternal blissful state of relief that results from the complete eradication of the passions.

Metaphysically Nibbāna is the extinction of suffering; psychologically it is the elimination of egoism; ethically it is the eradication of lust, hatred and ignorance.

[NāradaFn02-09](Ven. Nārada 02-09) An island situated on a higher level cannot be flooded although the surrounding low-lying land may be inundated. Such an island becomes a refuge to all. In the same way the wise man who develops insight should make an island of himself by attaining Arahantship so that he may not be drowned by the four floods of sense-desires (kāma) false beliefs (ditthi), craving for existence (bhava) and ignorance (avijjā).
[NāradaFn02-10](Ven. Nārada 02-10) The sorrowless Arahants look compassionately with their Divine Eye upon the ignorant folk, who, being subject to repeated births, are not free from sorrow.
[NāradaFn02-11](Ven. Nārada 02-11) Maghavā is synonymous with Sakka, king of the gods. The Maghamānavaka Jataka relates that in the remote past a public-spirited person who had spent his whole lifetime in welfare work with the cooperation of his friends, was born as Sakka as the result of his good actions.
[NāradaFn02-12](Ven. Nārada 02-12) Devas. lit., sporting or shining ones, are a class of beings with subtle physical bodies invisible to the naked eye. They live in the celestial planes. There are also earth-bound deities.
[NāradaFn02-13](Ven. Nārada 02-13) A fully ordained disciple of the Buddha is called a Bhikkhu. "Mendicant monk" may be suggested as the closest equivalent for "Bhikkhu". He is not a priest as he is no mediator between God and man. He has no vows for life but he is bound by his rules which he takes of his own accord. He leads a life of voluntary poverty and celibacy. If he is unable to live the Holy Life, he can discard the robe at any time.
[NāradaFn02-14]

(Ven. Nārada 02-14) Saṃyojana - lit., that which yokes beings to the ocean of life. There are ten kinds of fetters- namely: self-illusion (sakkāyadiññhi), doubts (vicikicchā), indulgence in (wrongful) rites and ceremonies (sīlabbataparāmāsa), sense-desires (kāmarāga), hatred (pañigha), attachment to the Realms of Form (rūparāga), attachment to the Formless Realms (arūparāga), conceit (māna), restlessness (uddhacca) and ignorance (avijjā).

The first five, pertaining to This Shore (orambhāgiya) are regarded as small, the rest, pertaining to the Further Shore (uddhambhāgiya) as great.

The first three are eradicated on attaining the first Stage of Sainthood (Sotāpatti).

The second two are attenuated on attaining the second stage of Sainthood (Sakadāgāmi).

The second two are destroyed on attaining the third stage of Sainthood (Anāgāmi).

The last five are eradicated on attaining the fourth stage of Sainthood (Arahatta).

[NāradaFn02-15](Ven. Nārada 02-15) From his spiritual heights which he has attained.
[BudRkFn-v21](Ven. Buddharakkhita v. 21) The Deathless (amata): Nibbana, so called because those who attain it are free from the cycle of repeated birth and death.
[BudRkFn-v22](Ven. Buddharakkhita v. 22) The Noble Ones (ariya): those who have reached any of the four stages of supramundane attainment leading irreversibly to Nibbana.
[BudRkFn-v30](Ven. Buddharakkhita v. 30) Indra: the ruler of the gods in ancient Indian mythology.
[ThaniSFn-V21](Ven. Thanissaro V. 21) The Deathless = Unbinding (nibbana/nirvana), which gives release from the cycle of death and rebirth.
[ThaniSFn-V22](Ven. Thanissaro V. 22) "The range of the noble ones": Any of the four stages of Awakening, as well as the total Unbinding to which they lead. The four stages are: (1) stream-entry, at which one abandons the first three mental fetters tying one to the round of rebirth: self-identity views, uncertainty, and grasping at habits and practices; (2) once-returning, at which passion, aversion, and delusion are further weakened; (3) non-returning, at which sensual passion and irritation are abandoned; and (4) arahantship, at which the final five fetters are abandoned: passion for form, passion for formless phenomena, conceit, restlessness, and ignorance. For other references to the "range of the noble ones," see 92-93 and 179-180.
[ThaniSFn-V23](Ven. Thanissaro V. 23) AN 4.10 lists four yokes: the yoke of sensuality, the yoke of becoming, the yoke of views, and the yoke of ignorance. To gain rest from the first three yokes, one must discern, as it actually is present, the origination, the passing away, the allure, the drawbacks, and the escape from that yoke. One will then not be obsessed with passion, delight, attraction, infatuation, thirst, fever, fascination, craving with regard to that yoke. To gain rest from the yoke of ignorance, one must discern, as it actually is present, the origination, the passing away, the allure, the drawbacks, and the escape from the six sense media. One will then not be obsessed with not-knowing.
[DLMBSFn-V021]

(DLMBS Commentary V021) Conscientiousness is one of the most important characteristics to be developed. Without it, we can not proceed on our path towards awakenment. If we are negligent, how can we find energy to purify our minds?

So, the conscientiousness is the path to deathlessness. Only with it we can find our way to the final goal, Nirvana, which is the deathless state. Negligence on the other hand is the way to the repeated cycle of birth and death.

Conscientious people are able to reach the Nirvana, thus escaping the cycle of rebirths, whereas those, who are negligent, can not escape. They might as well be dead already.

[DLMBSFn-V022]

(DLMBS Commentary V022) The wise people know very clearly, that the conscientiousness is the state of deathlessness (the word thus refers to the previous verse, DhP 21). Therefore, they rejoice in conscientiousness, they praise it and pay high attention to it.

They are delighting in the "sphere of the Noble Ones". This is of course nothing else than the Nirvana. So, again, the only way to reach this state is to make conscientious effort in this direction, applying all one's energy and striving.

[DLMBSFn-V023](DLMBS Commentary V023) Continuing the line of reasoning from previous verses (DhP 21 and DhP 22), if one knows, that conscientiousness is the key to reaching of the Nirvana, one maintains a high level of it. Applying this conscientiousness to the practice of meditation, one has to persevere, constantly and with strong effort. By this, we are able to reach Nirvana, to really "touch" it here and now. Thus, we obtain the highest peace from bondage, the only true peace and freedom available.
[DLMBSFn-V024]

(DLMBS Commentary V024) The story says that there was an heir of a rich family, named Kumbhaghosaka, once in the city of Rājagaha. His parents died in the epidemic and he alone escaped and lived in the forest for some time. When he returned, nobody recognized him. He did not want to use the family wealth (which was buried in a safe place) out of fear that people might think he found it accidentally and thus the king might confiscate it. So he found a job (waking people in the morning) and lived a poor life.

But the king saw him once and recognized that his voice and manners are of a man of great wealth. He then sent his maid to investigate. At the end he summoned Kumbhaghosaka to the court. There the young man told him the story and the king made him a banker and gave his daughter in marriage to him.

When the Buddha heard about it, he spoke this verse.

If one always acts properly, with energy and mindfulness, applies self-control and consideration, is always conscientious, his good repute will increase, because people will know that he is a man of honor, that they can trust him. And they will report this to the others - who will then come to see for themselves, again telling other people about this. So the good word will spread around and everybody will trust such a person.

[DLMBSFn-V025]

(DLMBS Commentary V025) With this verse is associated the famous story of Cūḷapanthaka. There were two brothers, Mahāpantkaha and Cūḷapanthaka. Both become monks, but Cūḷapanthaka was not very clever and he was not able to learn the Buddha's Teachings. Mahāpantkaha on the other hand was very bright and he soon became an arahant.

The Buddha once gave a clean piece of cloth to Cūḷapantkaha and told him to rub it while repeating the words "taking on impurity". Cūḷapanthaka then did as instructed and soon the cloth became dirty. The Buddha then told him, that our mind is very similar to that piece of cloth, becoming dirty with the "dust of passion, hatred and delusion. Attaining of arahantship is not very different from cleaning the piece of cloth - we have to "wash" our minds of this dust diligently.

Cūḷapanthaka realized this and practiced meditation accordingly. Soon, he too became an arahant, as his elder brother.

The Buddha then spoke this verse, telling us that only by diligence, self-control and applying energy we can make an island in ourselves which the flood of passion, hatred and delusion will not be able to overwhelm.

[DLMBSFn-V026]

(DLMBS Commentary V026) The story associated with this verse and the following one (DhP 27) speaks about a festival that was celebrated in the city of Sāvatthī while the Buddha was residing there.

Many young men were practicing some sort of religious rituals, roaming about the city, shouting and begging for money at every door in the city.

Buddha's lay disciples in that city warned him not to enter the city and they themselves did not leave their houses. After one week of the festival ended, the Buddha again entered Sāvatthī and then spoke these two verses (DhP 26 and 27).

[DLMBSFn-V027]

(DLMBS Commentary V027) The story for this verse is the same as for the previous one (see DhP 26).

Whereas the foolish and ignorant ones indulge in negligence and sense-pleasures, as the young men did during the festival in Sāvatthī, those, who are wise, treasure the conscientiousness like a jewel. If they practice the meditation diligently, with perseverance, never becoming negligent, they will at the end definitely reach the "abundant happiness" - which is of course only another term for the Awakenment and the Nirvana.

[DLMBSFn-V028]

(DLMBS Commentary V028) The story says, that one of the chief disciples of the Buddha, the Elder Mahākassapa was once practicing meditation, trying to find out which of the beings in the world were conscientious and which were negligent. He also tried to find who was about to be born and who was about to die.

The Buddha learned about this and told him not to waste his time on something like that - because such things do not lead to the Awakenment. In addition to that, such a task is possible only for a Buddha, because of the innumerable beings in the world. The Buddha the spoke this verse.

The negligence is of course best dispelled with the conscientiousness. When we are able to do that, we will "climb the stronghold of wisdom", we will reach the Nirvana. Then we can look at the others, who are still negligent, as somebody on the top of a mountain can watch the people on the plain below him.

[DLMBSFn-V029]

(DLMBS Commentary V029) Once, there were two monks, who were friends. They both got a subject of meditation from the Buddha. So they went to the forest monastery to meditate. One of them was rather lazy. Because it was winter, he was warming himself by the fire the first part of the night and the other part he spent talking to other monks and novices. But the other monk was very mindful and diligent. He spent the night meditating and soon he became an arahant.

After the end of the retreat they went back to see the Buddha. The lazy monk actually accused the diligent one of laziness! He told Buddha, whereas he himself was first warming himself by the fire and then "not-sleeping", his friend was idling, lying down and sleeping all the time. But the Buddha of course knew the truth and he told them this verse. One friend was like a weak horse, lazy and talkative, but the other one, like a swift horse, was diligent and mindful. And he left the other friend behind - he became an arahant.

[DLMBSFn-V030]

(DLMBS Commentary V030) A young prince named Mahāli from the Licchavi state came to see the Buddha. He wanted to hear some teachings, so the Buddha told him the Sakkapañha Sutta (The Sutta of Sakka's questions). Mahāli wondered how was it possible, that the Buddha knew so much about Sakka, the king of the gods. Has the Buddha ever met Sakka?

The Buddha confirmed that he indeed has seen Sakka and further told Mahāli the story of Sakka's previous existence.

He was a man named Magha. He was very righteous and did a lot of charitable work, building roads and rest houses with his friends. He took seven obligations: to support his parents, to respect elders, to be gentle of speech, to avoid backbiting, to be generous and not avaricious, to speak the truth and to restrain himself from loosing temper. He was always mindful and kept all of them. Thus in his next existence he became Sakka, the king of gods.

[DLMBSFn-V031]

(DLMBS Commentary V031) Once there was a monk who received his subject of meditation from the Buddha. He practiced hard, but he made very little progress. So he became very depressed and frustrated. He went to see the Buddha about his problems. But on the way there he saw a big forest fire. He ran to the top of a mountain and observed. While there, he realized that just as the fire burnt up everything around, be it big or small, so the insights from the practice of meditation will burn up all the fetters, big and small.

The Buddha saw this from far away and appeared in front of the monk telling him that he was on the right track and to keep up the idea. The monk did accordingly and attained arahantship very soon.

According to Buddhist philosophy, there are ten fetters (saṃyojana). They can be divided into two kinds, five so called "lower" or "big" fetters and five "higher" or "small" fetters.

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

The five small fetters are:
1) craving for fine-material existence (rūpa-rāga),
2) craving for immaterial existence (arūpa-rāga),
3) conceit (māna),
4) restlessness (uddhacca),
5) ignorance (avijjā).
[DLMBSFn-V032]

(DLMBS Commentary V032) Nigamavātissa was born and grew up in a small market town near Sāvatthi. He became a monk and lived a simple life. For his alms food he went to the village where his relatives lived and he kept away from all the big occasions. Even when big benefactors like Anāthapiṇḍika and king Pasenadi of Kosala gave monks alms on a grand scale, he did not attend. Some monks started to say, that he keeps only to his relatives and does not care about things.

The Buddha asked him about this. He replied that he goes to his village only for alms food, takes only as much as is enough, does not care if it is tasty or not. The Buddha praised him and told the other monks that they should all behave in this way. He also related the story of the king of parrots:

He lived in a grove of fig trees on the banks of Ganga with many subjects. When all the fruits were eaten, everybody left, except for the king, who was satisfied with little. Once Sakka, the king of gods, wanted to test him and his resolve. He assumed the form of a goose and asked him why doesn't he move away. The king said he can not leave out of the gratitude towards the tree. If he can find enough food to get by, he wouldn't go. It would be ungrateful. Sakka was impressed and revealed himself. Then he poured the Ganga water over the withered tree and it was suddenly green and full of fruit.

Then the Buddha said, that the king of parrots was himself in one of his previous existences and Sakka was Anuruddha, one of the Buddha's foremost disciples. He then uttered this verse (DhP 32). At the end of the discourse, Nigamavātissa became an arahant.



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 )