namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者


法句經 四、華品 (花品) 多譯本對讀(段層次) Dhammapada (Dhp.) 4. Pupphavaggo




偈頌目錄
Dhp044 Dhp045 Dhp046 Dhp047 Dhp048 Dhp049 Dhp050 Dhp051
Dhp052 Dhp053 Dhp054 Dhp055 Dhp056 Dhp057 Dhp058 Dhp059

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. 044
巴利原典 (PTS) [1]
  1. Pupphavaggo.
44. Ko imaṃ paṭhaviṃ vicessati
Yamalokañca imaṃ sadevakaṃ
Ko dhammapadaṃ sudesitaṃ
Kusalo pupphamiva pacessati.
巴利原典 (CSCD) [2]

4. Pupphavaggo

44. Ko imaṃ [komaṃ (ka.)] pathaviṃ vicessati [vijessati (sī. syā. pī.)], yamalokañca imaṃ sadevakaṃ;
Ko dhammapadaṃ sudesitaṃ, kusalo pupphamiva pacessati [pupphamivappacessati (ka.)].
漢譯( 了參 法師 譯, 文言文版) [3]

四、華品 [LChnFn04-01]

四四 誰征服地界,閻魔界天界,誰善說法句,如巧匠採花? [LChnFn04-02][LChnFn04-03][LChnFn04-04][LChnFn04-05][LChnFn04-06][MettFn04-01][MettFn04-02][MettFn04-03]

漢譯( 敬法 法師 譯, 白話文版) [4]

第四:華品 (花品)

誰能審查此大地、閻魔界與人天界? [CFFn04-01]
誰能如善巧花匠,了知善說的真理?
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:孰能擇地,捨鑑取天,誰說法句,如擇善華T04, 563a
  2. 法句譬喻經:孰能擇地,捨鑑取天,誰說法句,如擇善華T04, 584c

3.出曜經:孰能擇地,捨鑑取天,唯說法句,如擇善華T04, 708b

4.法集要頌經:何人能擇地,捨地獄取天,,惟說善法句,如採善妙華T4,786a

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

Chapter 4 Flowers

THE NOBLE DISCIPLE WILL CONQUER THIS SELF

  1. Who will comprehend [NāradaFn04-01] this earth (self [NāradaFn04-02] ), and this realm of Yama, [NāradaFn04-03] and this world [NāradaFn04-04] together with the devas? [NāradaFn04-05] Who will investigate the well taught Path of Virtue [NāradaFn04-06] , even as an expert (garland maker) will pick flowers?
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp IV Flowers

44. Who shall overcome this earth, this realm of Yama and this sphere of men and gods? Who shall bring to perfection the well-taught path of wisdom as an expert garland-maker would his floral design?

英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

Dhp IV Blossoms

44-45 [ThaniSFn-V44-45]

Who will penetrate this earth
& this realm of death
with all its gods?
Who will ferret out
the well-taught Dhamma-saying,
as the skillful flower-arranger
  the flower?

The learner-on-the-path
will penetrate this earth
& this realm of death
with all its gods.
The learner-on-the-path
will ferret out
the well-taught Dhamma-saying,
as the skillful flower-arranger
  the flower.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

4. Flowers

44&45 Which person will master this world of humanity,
Here, with its gods, in this realm of mortality?
Which person will pick out the path of the Dhamma,
Like one who was clever, a fine rose might garner?

The sekha [VaradoFn04-1] will master this world of humanity,
Here, with its gods, in this realm of mortality.
The sekha will pick out the path of the Dhamma,
Like one who was clever, a fine rose might garner.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter IV: Flowers

44 Who shall overcome this earth, and the world of Yama (the lord of the departed), and the world of the gods? Who shall find out the plainly shown path of virtue, as a clever man finds out the (right) flower?

英譯(Cited from DLMBS) [12]

Chapter 4: The Flower

DhP 44
Who will investigate this earth and this Yama's world with its deities?
Who will understand this well taught Dharma-verse, as a skilful person picks flowers? [DLMBSFn-V044]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 044
Dhammapada Dhp. 045
巴利原典 (PTS) [1]
45. Sekho paṭhaviṃ vicessati
Yamalokañca imaṃ sadevakaṃ
Sekho dhammapadaṃ sudesitaṃ
Kusalo pupphamiva pacessati.
巴利原典 (CSCD) [2]
45. Sekho pathaviṃ vicessati, yamalokañca imaṃ sadevakaṃ;
Sekho dhammapadaṃ sudesitaṃ, kusalo pupphamiva pacessati.
漢譯( 了參 法師 譯, 文言文版) [3] 四五 有學克地界,閻魔界天界,有學說法句,如巧匠採花。 [LChnFn04-07][LChnFn04-08][MettFn04-04][MettFn04-05][MettFn04-06][MettFn04-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
45 有學者審查大地、閻魔界與人天界。 [CFFn04-02]
有學者如巧花匠,了知善說的真理。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:學者擇地,捨鑑取天,善說法句,能採德華T04, 563a
  2. 法句譬喻經:學者擇地,捨鑑取天,善說法句,能採德華T04,584c
  3. 出曜經:學者擇地,捨鑑取天,善說法句,能採德華T04, 708c
  4. 法集要頌經:學人能擇地,捨地獄取天,善說妙法句,能採眾妙華T04, 786a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. A disciple in training (sekha [NāradaFn04-07] ), will comprehend this earth, and this realm of Yama together with the realm of the devas. A disciple in training will investigate the well-taught Path of Virtue even as an expert (garland-maker) will pick flowers.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 45. A striver-on-the path shall overcome this earth, this realm of Yama and this sphere of men and gods. The striver-on-the-path shall bring to perfection the well-taught path of wisdom, as an expert garland-maker would his floral design. [BudRkFn-v45]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

44-45 [ThaniSFn-V44-45]

Who will penetrate this earth
& this realm of death
with all its gods?
Who will ferret out
the well-taught Dhamma-saying,
as the skillful flower-arranger
  the flower?

The learner-on-the-path
will penetrate this earth
& this realm of death
with all its gods.
The learner-on-the-path
will ferret out
the well-taught Dhamma-saying,
as the skillful flower-arranger
  the flower.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
44&45 Which person will master this world of humanity,
Here, with its gods, in this realm of mortality?
Which person will pick out the path of the Dhamma,
Like one who was clever, a fine rose might garner?

The sekha [VaradoFn04-1] will master this world of humanity,
Here, with its gods, in this realm of mortality.
The sekha will pick out the path of the Dhamma,
Like one who was clever, a fine rose might garner.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 45 The disciple will overcome the earth, and the world of Yama, and the world of the gods. The disciple will find out the plainly shown path of virtue, as a clever man finds out the (right) flower.
英譯(Cited from DLMBS) [12]
DhP 45
A disciple will investigate the earth and this Yama's world with its deities.
A disciple will understand this well taught Dharma-verse, as a skilful person picks flowers. [DLMBSFn-V045]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 045
Dhammapada Dhp. 046
巴利原典 (PTS) [1]
46. Pheṇūpamaṃ kāyamimaṃ viditvā
Marīcidhammaṃ abhisambudhāno
Chetvāna mārassa papupphakāni[b]
Adassanaṃ maccurājassa gacche.
巴利原典 (CSCD) [2]
46. Pheṇūpamaṃ kāyamimaṃ viditvā, marīcidhammaṃ abhisambudhāno;
Chetvāna mārassa papupphakāni [sapupphakāni (ṭīkā)], adassanaṃ maccurājassa gacche.
漢譯( 了參 法師 譯, 文言文版) [3] 四六 知此身如泡,覺悟是幻法,折魔羅花箭,越死王所見。 [LChnFn04-09][LChnFn04-10][MettFn04-07][MettFn04-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
46 了知此身猶如水泡,覺知它如海市蜃樓,
他切斷魔王之花箭,達到死王不見之處。 [CFFn04-03]
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:見身如沫,幻法自然,斷魔華敷,不覩生死T04, 563a
  2. 法句經:知世坏喻,幻法忽有,斷魔華敷,不覩生死T04, 563a
  3. 法句譬喻經:見身如沫,幻法自然,斷魔華敷,不覩死生T04, 585a
  4. 法句譬喻經:知世坏喻,幻法忽有,斷魔華敷,不覩死生T04, 584c
  5. 出曜經:觀身如坏,幻法野馬,斷魔華敷,不覩死王T04, 710c
  6. 出曜經:此身如沫,幻法自然,斷魔華敷,不覩死王T04, 711a
  7. 法集要頌經:觀身如坏器,幻法如野馬,斷魔華開敷,不覩死王路T04, 786b

8.法集要頌經:是身如聚沫,知此幻化法,斷魔華開敷,不覩死王路T04, 786b

9. 發智論:知身如聚沫,亦覺同陽焰,斷魔花小花,不見死王使T26, 1031b
10. 八犍度論:知身如聚沫,覺法如野馬,斷魔華小華,不往見死王T26, 916c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

LIKE A MIRAGE IS THIS BODY

  1. Knowing that this body is like foam, [NāradaFn04-08] and comprehending its mirage-nature, [NāradaFn04-09] one should destroy the flower-shafts of sensual passions (Māra), and pass beyond the sight of the king of death. [NāradaFn04-10]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 46. Realizing that this body is like froth, penetrating its mirage-like nature, and plucking out Mara's flower-tipped arrows of sensuality, go beyond sight of the King of Death!
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

46

Knowing this body
is like foam,
realizing its nature
  — a mirage —
cutting out
the blossoms of Mara,
you go where the King of Death
  can't see.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
46 When you see that this body’s like foam,
As mirage-like its nature you know,
You’ll extract the love-arrows of Mara’s delight,
And you’ll make your escape from the King of Death’s sight.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 46 He who knows that this body is like froth, and has learnt that it is as unsubstantial as a mirage, will break the flower-pointed arrow of Mara, and never see the king of death.
英譯(Cited from DLMBS) [12]
DhP 46
Having understood that this body is like foam, having realized its mirage-like nature,
having cut off Mara's flower-tipped arrows, one should make himself invisible to the King of Death. [DLMBSFn-V046]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 046
Dhammapada Dhp. 047
巴利原典 (PTS) [1]
47. Pupphāni heva pacinantaṃ byāsattamanasaṃ naraṃ
Suttaṃ gāmaṃ mahogho'va maccu ādāya gacchati.
巴利原典 (CSCD) [2]
47. Pupphāni heva pacinantaṃ, byāsattamanasaṃ [byāsattamānasaṃ (ka.)] naraṃ;
Suttaṃ gāmaṃ mahoghova, maccu ādāya gacchati.
漢譯( 了參 法師 譯, 文言文版) [3] 四七 採集諸花已,其人心愛著,死神捉將去,如瀑流睡村。 [LChnFn04-11][LChnFn04-12][MettFn04-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
47 採(欲樂之)花的人,其心執著於欲樂,
死亡把他帶了走,如洪水沖走睡村。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:身病則痿,若華零落,死命來至,如水湍驟T04, 563a
  2. 出曜經:如有採華,專意不散,村睡水漂,為死所牽T04, 710b
  3. 法集要頌經:如人採妙華,專意不散亂,因眠遇水漂,俄被死王降。如人採妙華,專意不散亂,欲意無厭足,常為窮所困。如人採妙華,專意不散亂,未獲真財寶,長為窮所困T04, 786b
  4. 增壹阿含經:彼天採華時,心意亂不寧,猶水漂村落,悉沒不得濟T02, 673a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DEATH TAKES THE SENSUAL UNAWARES

  1. The man who gathers flowers (of sensual pleasure), whose mind is distracted, death carries off as a great flood sweeps away a sleeping village.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 47. As a mighty flood sweeps away the sleeping village, so death carries away the person of distracted mind who only plucks the flowers (of pleasure).
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

47-48

The man immersed in
gathering blossoms,
his heart distracted:
death sweeps him away —
  as a great flood,
  a village asleep.

The man immersed in
gathering blossoms,
his heart distracted,
insatiable in sensual pleasures:
the End-Maker holds him
under his sway.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
47 They who gather flowers of pleasure,
Minds attached to sensual treasure,
Death will sweep those rakes away,
Like sea a sleeping town might slay.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 47 Death carries off a man who is gathering flowers and whose mind is distracted, as a flood carries off a sleeping village.
英譯(Cited from DLMBS) [12]
DhP 47
The man who is only gathering flowers, with an attached mind,
the death will carry away, like a great flood the sleeping village. [DLMBSFn-V047]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 047
Dhammapada Dhp. 048
巴利原典 (PTS) [1]
48. Pupphāni heva pacinantaṃ byāsattamanasaṃ naraṃ
Atittaṃ yeva kāmesu antako kurute vasaṃ.
巴利原典 (CSCD) [2]
48. Pupphāni heva pacinantaṃ, byāsattamanasaṃ naraṃ;
Atittaññeva kāmesu, antako kurute vasaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 四八 採集諸花已,其人心愛著,貪欲無厭足,實為死魔伏。 (研讀). [NandFn04-02]、 [NandFn04-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
48 採(欲樂之)花的人,其心執著於欲樂,
貪欲無法得滿足,終結者掌控制權。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:貪欲無厭,消散人念,邪致之財,為自侵欺T04, 563a
  2. 出曜經:如有採華,專意不散,欲意無厭,為窮所困T04, 710c
  3. 出曜經:如有採華,專意不散,未獲財業,為窮所困T04, 710c
4. 法集要頌經:如人採妙華,專意不散亂,欲意無厭足,常為窮所困。
如人採妙華,專意不散亂,未獲真財寶,長為窮所困T04, 786b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

WITH UNGRATIFIED DESIRES THE SENSUAL DIE

  1. The man who gathers flowers (of sensual pleasure), whose mind is distracted, and who is insatiate in desires, the Destroyer [NāradaFn04-11] brings under his sway.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 48. The Destroyer brings under his sway the person of distracted mind who, insatiate in sense desires, only plucks the flowers (of pleasure).
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

47-48 [ThaniSFn-V48]

The man immersed in
gathering blossoms,
his heart distracted:
death sweeps him away —
  as a great flood,
  a village asleep.

The man immersed in
gathering blossoms,
his heart distracted,
insatiable in sensual pleasures:
the End-Maker holds him
under his sway.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
48 On they who gather flowers of pleasure,
Minds attached to sensual treasure,
Ever seeking earthy novelty,
Death imposes its authority.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 48 Death subdues a man who is gathering flowers, and whose mind is distracted, before he is satiated in his pleasures.
英譯(Cited from DLMBS) [12]
DhP 48
The man who is only gathering flowers, with an attached mind,
unsatisfied in sense pleasures, Death gets under control. [DLMBSFn-V048]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 048
Dhammapada Dhp. 049
巴利原典 (PTS) [1]
49. Yathāpi bhamaro pupphaṃ vaṇṇagandhaṃ aheṭhayaṃ
Paḷeti rasamādāya evaṃ gāme munī care.
巴利原典 (CSCD) [2]
49. Yathāpi bhamaro pupphaṃ, vaṇṇagandhamaheṭhayaṃ [vaṇṇagandhamapoṭhayaṃ (ka.)];
Paleti rasamādāya, evaṃ gāme munī care.
漢譯( 了參 法師 譯, 文言文版) [3] 四九 牟尼入村落,譬如蜂採華,不壞色與香,但取其蜜去。 [LChnFn04-13][MettFn04-10]
漢譯( 敬法 法師 譯, 白話文版) [4]
49 猶如蜜蜂不損花,亦不損傷其色香,
只取其蜜後飛走;牟尼如是行於村。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:如蜂集華,不嬈色香,但取昧去,仁入聚然T04, 563b
  2. 出曜經:如蜂集華,不擾色香,但取味去,仁入聚然T04, 709b
  3. 法集要頌經:猶如蜂採華,不壞色與香,但取味飛去,苾芻入聚然T04, 786a
4. 增壹阿含經:譬如蜂採華,其色甚香潔,以味惠施他,道士遊聚落T02, 787a
5. 五分戒本:譬如蜂採花,不壞色與香,但取其味去,比丘入聚落T22,200a
6. 五分戒本:譬如蜂採華,不壞色與香,但取其味去,比丘出聚然T22, 206a
7. 比丘尼戒本:譬如蜂採花,不壞色與香,但取其味去,比丘入聚落T22,213c
8. 大比丘戒本:譬如蜂採華,不壞色與香,但取其味去,比丘入聚落T22, 555c
9. 丘尼戒本:譬如蜂採華,不壞色與香,但取其味法,比丘入聚落T22, 564c
10. 四分戒本:譬如蜂採華,不壞色與香,但取其味去,比丘入聚落T22, 1022b
11. 僧戒本:譬如蜂採華,不壞色與香,但取其味去,比丘入聚落T22,1030a
12. 尼戒本:譬如蜂採花,不壞色與香,但取其味去,比丘入聚落T22,1040b
13. 十誦比丘戒:譬如蜂採花,不壞色與香,但取其味去,比丘入聚落T23,478c
14. 十誦尼戒:譬如蜂採花,不壞色與香,但取其味去,比丘入聚然T23,488a
15. 有部毘奈耶:譬如蜂採花,不壞色與香,但取其味去,苾芻入聚然T23,904c
16. 尼毘奈耶:譬如蜂採花,不壞色與香,但取其味去,尼入聚落然T23,1019c
17. 有部戒經:譬如蜂採花,不壞色與香,但取其味去,苾芻入聚然24, 507c
18. 尼戒經:譬如蜂採花,不壞色與香,但取其味去,苾芻入聚然T24, 517a
19. 律攝:譬如蜂採華,不壞色與香,但取其味去,苾芻入聚然T24, 616a
20. 解脫戒經:譬如蜂採花,但取其香味,持至所住處,比丘入聚落T24,659b
21. 毘尼母經:如蜂取花味,不壞其色香,仙人行世間,修善亦如是T24,836b
22. 佛所行讚:譬如蜂採花,不壞其色香,比丘行乞食,勿傷彼信心T04, 48b
24. 佛本行經:喻如眾蜂集,採花之精味,以時度施食,無壞人慈敬T04,107c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SAINTLY MONKS CAUSE NO INCONVENIENCE TO ANY

  1. As a bee without harming the flower, its colour or scent, flies away, collecting only the honey, even so should the sage wander in the village. [NāradaFn04-12]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 49. As a bee gathers honey from the flower without injuring its color or fragrance, even so the sage goes on his alms-round in the village. [BudRkFn-v49]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

49

As a bee — without harming
  the blossom,
  its color,
  its fragrance —
takes its nectar & flies away:
so should the sage
go through a village.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
49 Whenever a bumble-bee visits a flower,
Going in order to nectar devour,
Never the colour or fragrance it harms:
The sage should act likewise when walking for alms.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 49 As the bee collects nectar and departs without injuring the flower, or its colour or scent, so let a sage dwell in his village.
英譯(Cited from DLMBS) [12]
DhP 49
Just like a bee leaves the flower, not hurting the color and smell,
having taken its juice, so should a wise man walk through the village. [DLMBSFn-V049]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 049
Dhammapada Dhp. 050
巴利原典 (PTS) [1]
50. Na paresaṃ vilomāni na paresaṃ katākataṃ
Attano'va avekkheyya katāni akatāni ca.
巴利原典 (CSCD) [2]
50. Na paresaṃ vilomāni, na paresaṃ katākataṃ;
Attanova avekkheyya, katāni akatāni ca.
漢譯( 了參 法師 譯, 文言文版) [3] 五0 不觀他人過,不觀作不作,但觀自身行,作也與未作。 [LChnFn04-14][MettFn04-11][NandFn04-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
50 不應觀察他人過,他人已做與未做;
應該省察自己的:已做未做的事情。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:不務觀彼,作與不作,常自省身,知正不正T04, 563b
  2. 法集要頌經:不違他好惡,勿觀作不作,但自觀身行,若正若不正T04,786a
3. 增壹阿含經:不誹謗於人,亦不觀是非,但自觀身行,諦觀正不正T02,787a
4. 五分戒本:不破壞他事,不觀作不作,但自觀身行,諦視善不善T22,200a
5. 五分戒本:不破壞他事,不觀作不作,但自觀身行,諦視善不善T22, 206a
6. 五分尼戒本:不破壞他事,不觀作不作,但自觀身行,諦視善不善T22,213c
7. 大比丘戒本:不破壞他事,不觀作不作,但自觀身行,諦視善不善T22, 555c
8. 比丘尼戒本:不破壞他事,不觀作不作,但自觀身行,諦視善不善T22, 564c
9. 四分戒本:不違戾他事,不觀作不作,但自觀身行,若正若不正T22,1022b
10. 僧戒本:不違戾他事,不觀作不作,但自觀身行,若正若不正T22,1030a
11. 尼戒本:不違戾他事,不觀作不作,但自觀身行,若正若不正T22,1040c
12. 十誦戒本:不破壞他事,不觀作不作,但自觀身行,諦視善不善T23, 478c
13. 十誦尼戒本:不破壞他事,不觀作不作,但自觀身行,諦視善不善T23,488a
14. 有部毘奈耶:不違逆他人,不觀作不作,但自觀身行,若正若不正T23,904c
15. 尼毘奈耶:不違逆他人,不觀作不作,但自觀身行,若正若不正T23,1020a
16. 有部戒經:不違逆他人,不觀作不作,但自觀身行,若正若不正T24,507c
17. 有部尼戒經:不違逆他人,不觀作不作,但自觀身行,若正若不正T24,517a
18. 律攝:不違逆他人,不觀作不作,但自觀身行,若正若不正T24, 616a
19. 解脫戒經:不破壞他意,不觀作不作,但自觀身行,若正若不正T24,659b
20. 毘尼母經:彼此不相違,正觀其過患,應自觀其身,好惡作不作T24, 836b
21. 大般泥洹經:於他善隨順,不觀作不作,但自觀身行,諦視善不善T12,898a
22. 大般涅槃經:於他言語,隨順不逆,亦不觀他,作以不作,但自觀身,善不善行T12, 426b
23. 大般涅槃經:於他語言,隨順不逆,亦不觀他,作以不作,但自觀身,善不善行T12, 667c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SEEK NOT OTHERS' FAULTS BUT YOUR OWN

  1. Let not one seek others' faults, things left done and undone by others, but one's own deeds done and undone.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 50. Let none find fault with others; let none see the omissions and commissions of others. But let one see one's own acts, done and undone.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

50

Focus,
not on the rudenesses of others,
not on what they've done
  or left undone,
but on what you
have & haven't done
  yourself.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
50 Don’t try and seek out another’s iniquity;
Of deeds and neglects of theirs, lose curiosity.
Better consider your own impropriety:
Omissions, commissions, of moral impurity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 50 Not the perversities of others, not their sins of commission or omission, but his own misdeeds and negligences should a sage take notice of.
英譯(Cited from DLMBS) [12]
DhP 50
One should not look at others' wrong deeds, what the others have done or not.
One should look only at what one oneself has and has not done. [DLMBSFn-V050]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 050
Dhammapada Dhp. 051
巴利原典 (PTS) [1]
51. Yathāpi ruciraṃ pupphaṃ vaṇṇavantaṃ agandhakaṃ
Evaṃ subhāsitā vācā aphalā hoti akubbato.
巴利原典 (CSCD) [2]
51. Yathāpi ruciraṃ pupphaṃ, vaṇṇavantaṃ agandhakaṃ;
Evaṃ subhāsitā vācā, aphalā hoti akubbato.
漢譯( 了參 法師 譯, 文言文版) [3] 五一 猶如鮮妙花,色美而無香,如是說善語,彼不行無果。 [MettFn04-13]
漢譯( 敬法 法師 譯, 白話文版) [4]
51 猶如美麗卻不香的花朵,
如是不實踐之善語無果。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:如可意華,色好無香,工語如是,不行無得T04, 563b
  2. 出曜經:如彼可意華,色好而無香,工言華如是,無果不得報T04, 709a
  3. 法集要頌經:猶如可意華,色好而無香,巧言華如是,無果不獲報T04,786a
  4. 大毘婆沙論:如花雖可愛,有色而無香,如是有妙語,無果無所作T27, 630c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

PRACTICE IS BETTER THAN MERE TEACHING

  1. As a flower that is lovely and beautiful but is scentless, even so fruitless is the well-spoken word of one who does not practise it.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 51. Like a beautiful flower full of color but without fragrance, even so, fruitless are the fair words of one who does not practice them.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

51-52

Just like a blossom,
bright colored
  but scentless:
a well-spoken word
  is fruitless
when not carried out.

Just like a blossom,
bright colored
  & full of scent:
a well-spoken word
  is fruitful
when well carried out.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
51 One’s well-spoken Dhamma is empty of fruit
If one’s practice does not one’s own words follow suit.
Just like a flower that is coloured so well:
It is splendid to look at, but no lovely smell.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 51 Like a beautiful flower, full of colour, but without scent, are the fine but fruitless words of him who does not act accordingly.
英譯(Cited from DLMBS) [12]
DhP 51
Just like a beautiful flower, colorful but without smell,
is a well said speech of somebody, who does not act accordingly. [DLMBSFn-V051]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 051
Dhammapada Dhp. 052
巴利原典 (PTS) [1]
52. Yathāpi ruciraṃ pupphaṃ vaṇṇavantaṃ sagandhakaṃ
Evaṃ subhāsitā vācā saphalā hoti pakubbato.
巴利原典 (CSCD) [2]
52. Yathāpi ruciraṃ pupphaṃ, vaṇṇavantaṃ sugandhakaṃ [sagandhakaṃ (sī. syā. kaṃ. pī.)];
Evaṃ subhāsitā vācā, saphalā hoti kubbato [sakubbato (sī. pī.), pakubbato (sī. aṭṭha.), sukubbato (syā. kaṃ.)].
漢譯( 了參 法師 譯, 文言文版) [3] 五二 猶如鮮妙花,色美而芳香,如是說善語,彼實行有果。 [MettFn04-14]
漢譯( 敬法 法師 譯, 白話文版) [4]
52 猶如既美麗又香的花朵,
如是實踐之善語有結果。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:如可意華,色美且香,工語有行,必得其福T04, 563b
  2. 出曜經:如彼可意華,色好而香潔,工言善如是,必得其果報T04, 709a
  3. 法集要頌經:猶如可意華,色好而香潔,巧言善如是,必獲其好報T04, 786a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. As a flower that is lovely, beautiful, and scent-laden, even so fruitful is the well-spoken word of one who practises it.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 52. Like a beautiful flower full of color and also fragrant, even so, fruitful are the fair words of one who practices them.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

51-52

Just like a blossom,
bright colored
  but scentless:
a well-spoken word
  is fruitless
when not carried out.

Just like a blossom,
bright colored
  & full of scent:
a well-spoken word
  is fruitful
when well carried out.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
52 One’s well-spoken Dhamma is bursting with fruit
If one’s practice, indeed, one’s own words follows suit.
Just like a flower that is coloured so well,
Which is dazzling to look at, and fragrant as well.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 52 But, like a beautiful flower, full of colour and full of scent, are the fine and fruitful words of him who acts accordingly.
英譯(Cited from DLMBS) [12]
DhP 52
Just like a beautiful flower, colorful and with smell,
is a well said speech of somebody, who does act accordingly. [DLMBSFn-V052]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 052
Dhammapada Dhp. 053
巴利原典 (PTS) [1]
53. Yathāpi ppupharāsimhā kayirā mālākuṇe bahū
Evaṃ jātena maccena kattabbaṃ kusalaṃ bahuṃ.
巴利原典 (CSCD) [2]
53. Yathāpi puppharāsimhā, kayirā mālāguṇe bahū;
Evaṃ jātena maccena, kattabbaṃ kusalaṃ bahuṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 五三 如從諸花聚,得造眾花鬘,如是生為人,當作諸善事。 [MettFn04-15]
漢譯( 敬法 法師 譯, 白話文版) [4]
53 猶如可從群花製造許多花飾,
已生會死的人應做許多善事。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:多作寶花,結步搖綺,廣積德者,所生轉好T04, 563b
  2. 法句譬喻經:多作寶華,結步搖綺,廣積德香,所生轉好T04, 585c
  3. 出曜經:多作寶華,結步瑤琦,廣積德者,所生轉好。T04, 709b
  4. 法集要頌經:多集眾妙華,結鬘為步搖,有情積善根,後世轉殊勝T04, 786a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DO MUCH GOOD

  1. As from a heap of flowers many a garland is made, even so many good deeds should be done by one born a mortal.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 53. As from a great heap of flowers many garlands can be made, even so should many good deeds be done by one born a mortal.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

53 [ThaniSFn-V53]

Just as from a heap of flowers
many garland strands can be made,
  even so
one born & mortal
  should do
 — with what's born & is mortal —
  many a skillful thing.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
53 From a mass of flowers profuse,
Many garlands are produced:
So when mortals are conceived,
They much goodness can achieve.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 53 As many kinds of wreaths can be made from a heap of flowers, so many good things may be achieved by a mortal when once he is born.
英譯(Cited from DLMBS) [12]
DhP 53
Just as from the heap of flowers one can do a lot of garlands,
so a born mortal should do a lot of meritorious deeds. [DLMBSFn-V053]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 053
Dhammapada Dhp. 054
巴利原典 (PTS) [1]
54. Na pupphagandho paṭivātameti na candanaṃ tagaramallikā vā
Satañca gandho paṭivātameti sabbā disā sappuriso pavāti.
巴利原典 (CSCD) [2]
54. Na pupphagandho paṭivātameti, na candanaṃ tagaramallikā [tagaramallikā (sī. syā. kaṃ. pī.)];
Satañca gandho paṭivātameti, sabbā disā sappuriso pavāyati.
漢譯( 了參 法師 譯, 文言文版) [3] 五四 花香不逆風,栴檀多伽羅,末利香亦爾。德香逆風薰,彼正人之香,遍聞於諸方。[LChnFn04-15][MettFn04-16]
漢譯( 敬法 法師 譯, 白話文版) [4]
54 花香不能逆風吹送,檀香、多伽羅及茉莉都不能;
智者之香逆風吹送,善士之香能吹送至一切方向。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:奇草芳花,不逆風熏,近道敷開,德人遍香T04, 563b
  2. 法句譬喻經:琦草芳華,不逆風熏,近道敷開,德人遍香T04, 585c
  3. 出曜經:華香不逆風,芙蓉栴檀香,德香逆風熏,德人遍聞香T04, 657b
  4. 法集要頌經:花香不逆風,芙蓉栴檀香,德香逆風薰,德人徧聞香T04, 780c
5. 雜阿含經:非根莖華香,能逆風而熏,唯有善士女,持戒清淨香,逆順滿諸方,無不普聞知T02, 278c
6. 別譯雜阿含經:若栴檀沈水,根莖及花葉,此香順風聞,逆風無聞者。持戒香丈夫,芳馨遍世界,名聞滿十方,逆順悉聞T02, 376c
7. 佛說戒香經:世間所有諸花果,乃至沈檀龍麝香,如是等香非遍聞,唯聞戒香遍一切T02, 508b
8. 佛說戒德香經:雖有美香花,不能逆風熏,不息名栴檀,眾雨一切香。志性能和雅,爾乃逆風香,正士名丈夫,普熏于十方T02, 507c
9. 俱舍論:花香不能逆風熏,根莖等香亦復爾,善士功德香芬馥,逆風流美遍諸方T29, 60a
10. 俱舍釋論:花香非能逆風薰,根實諸香亦皆爾,善人戒香逆風薰,正行芳流遍國界T29, 217b
11. 增壹阿含經:此香雖為妙,及諸檀蜜香,戒香之為妙,十方悉聞之。栴檀雖有香,優鉢及餘香,此諸眾香中,聞香最第一。栴檀雖有香,優鉢及餘香,此諸眾香中,施香最第一T02, 613c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

MORAL FRAGRANCE WAFTS EVERYWHERE

  1. The perfume of flowers blows not against the wind, nor does the fragrance of sandalwood, tagara [NāradaFn04-13] and jasmine but the fragrance of the virtuous blows against the wind; the virtuous man pervades every direction.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 54. Not the sweet smell of flowers, not even the fragrance of sandal, tagara, or jasmine blows against the wind. But the fragrance of the virtuous blows against the wind. Truly the virtuous man pervades all directions with the fragrance of his virtue. [BudRkFn-v54]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

54-56 [ThaniSFn-V54-56]

No flower's scent
goes against the wind —
  not sandalwood,
     jasmine,
     tagara.
But the scent of the good
does go against the wind.
The person of integrity
wafts a scent
in every direction.

Sandalwood, tagara,
lotus, & jasmine:
Among these scents,
the scent of virtue
is unsurpassed.

Next to nothing, this fragrance
 — sandalwood, tagara —
while the scent of the virtuous
wafts to the gods,
  supreme.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
54 Lavender, sandalwood, jasmine and lotus
Have perfumes that into a headwind don’t float.
But into the wind blows the scent of the true:
The folk who are good every quarter imbue.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 54 The scent of flowers does not travel against the wind, nor (that of) sandal-wood, or of Tagara and Mallika flowers; but the odour of good people travels even against the wind; a good man pervades every place.
英譯(Cited from DLMBS) [12]
DhP 54
The scent of flowers, sandal, tagara or jasmine does not go against the wind.
The scent of true ones goes against the wind. The true person pervades all directions. [DLMBSFn-V054]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 054
Dhammapada Dhp. 055
巴利原典 (PTS) [1]
55. Candanaṃ tagaraṃ vāpi uppalaṃ atha vassikī
Etesaṃ gandhajātānaṃ sīlagandho anuttaro.
巴利原典 (CSCD) [2]
55. Candanaṃ tagaraṃ vāpi, uppalaṃ atha vassikī;
Etesaṃ gandhajātānaṃ, sīlagandho anuttaro.
漢譯( 了參 法師 譯, 文言文版) [3] 五五 栴檀多伽羅,拔悉基青蓮,如是諸香中,戒香為最上。 [LChnFn04-16][MettFn04-17][MettFn04-18]
漢譯( 敬法 法師 譯, 白話文版) [4]
55 檀香、多伽羅、蓮花及茉莉之香,
於那些香當中,戒德之香乃無上。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:旃檀多香,青蓮芳花,雖曰是真,不如戒香T04, 563b
  2. 法句譬喻經:栴檀多香,青蓮芳花,雖曰是真,不如戒香T04, 585c
  3. 出曜經:旃檀多香,青蓮芳華,雖謂是真,不如戒香T04, 657c
  4. 法集要頌經:烏鉢嚩哩史,多誐羅栴檀,如是等花香,勿比於戒香T04, 780c
5. 雜阿含經:多迦羅栴檀,優鉢羅末利,如是比諸香,戒香最為上。T02, 279a
6. 別譯雜阿含:栴檀及沈水,優鉢羅拔師,如此香微劣,不如持戒香T02,377a
7. 戒香經:旃檀欝金與蘇合,優鉢羅并摩隷花,如是諸妙花香中,唯有戒香而最上T02, 508b
8. 戒德香經:木蜜及栴檀,青蓮諸雨香,一切此眾香,戒香最無上T02,507c
9. 增壹阿含經:木櫁及栴檀,優鉢及諸香,亦諸種種香,戒香最為勝T02,613c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Sandalwood, tagara, lotus, jasmine: above all these kinds of fragrance, the perfume of virtue is by far the best.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 55. Of all the fragrances — sandal, tagara, blue lotus and jasmine — the fragrance of virtue is the sweetest.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

54-56 [ThaniSFn-V54-56]

No flower's scent
goes against the wind —
  not sandalwood,
     jasmine,
     tagara.
But the scent of the good
does go against the wind.
The person of integrity
wafts a scent
in every direction.

Sandalwood, tagara,
lotus, & jasmine:
Among these scents,
the scent of virtue
is unsurpassed.

Next to nothing, this fragrance
 — sandalwood, tagara —
while the scent of the virtuous
wafts to the gods,
  supreme.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
55 The fragrance of virtue surpasses that of sandalwood, lavender, lotus and jasmine.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 55 Sandal-wood or Tagara, a lotus-flower, or a Vassiki, among these sorts of perfumes, the perfume of virtue is unsurpassed.
英譯(Cited from DLMBS) [12]
DhP 55
Sandal or tagara, lotus and jasmine,
of these kinds of scent, the scent of the virtue is highest. [DLMBSFn-V055]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 055
Dhammapada Dhp. 056
巴利原典 (PTS) [1]
56. Appamatto ayaṃ gandho yāyaṃ tagaracandanī
Yo ca sīlavataṃ gandho vāti devesu uttamo.
巴利原典 (CSCD) [2]
56. Appamatto ayaṃ gandho, yvāyaṃ tagaracandanaṃ [yāyaṃ tagaracandanī (sī. syā. kaṃ. pī.)];
Yo ca sīlavataṃ gandho, vāti devesu uttamo.
漢譯( 了參 法師 譯, 文言文版) [3] 五六 栴檀多伽羅,此等香甚微。持戒者最上,香薰諸天間。 [MettFn04-19]
漢譯( 敬法 法師 譯, 白話文版) [4]
56 多伽羅與檀木香,此香微小不足道;
具戒者之香最勝,向上飄送至天界。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:華香氣微,不可謂真,持戒之香,到天殊勝T04, 563b

2.法句譬喻經:華香氣微,不可謂真,持戒之香,到天殊勝T04, 585c

3.出曜經:華香氣微,不可謂真,持戒之香,到天殊勝T04, 658a

4.雜阿含經:栴檀等諸香,所熏少分限,唯有戒德香,流熏上昇天T02,279a
5.別譯雜阿含:如是種種香,所聞處不遠,戒香聞十方,殊勝諸天香T02,377a
6.佛說戒香經:所有世間沈檀等,其香微少非遍聞,若人持佛淨戒香,諸天普聞皆愛敬T02, 508b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE SCENT OF VIRTUE IS BY FAR THE BEST

  1. Of little account is the fragrance of tagara or sandal; the fragrance of the virtuous, which blows even amongst the gods, is supreme.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 56. Faint is the fragrance of tagara and sandal, but excellent is the fragrance of the virtuous, wafting even amongst the gods.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

54-56 [ThaniSFn-V54-56]

No flower's scent
goes against the wind —
  not sandalwood,
     jasmine,
     tagara.
But the scent of the good
does go against the wind.
The person of integrity
wafts a scent
in every direction.

Sandalwood, tagara,
lotus, & jasmine:
Among these scents,
the scent of virtue
is unsurpassed.

Next to nothing, this fragrance
 — sandalwood, tagara —
while the scent of the virtuous
wafts to the gods,
  supreme.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
56 Lavender, sandal and lotus aromas
Can only be rated as second-rate odours.
The fragrance of virtue, of all, is most excellent:
Even the heavens are blessed by that scent.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 56 Mean is the scent that comes from Tagara and sandal-wood;--the perfume of those who possess virtue rises up to the gods as the highest.
英譯(Cited from DLMBS) [12]
DhP 56
Very faint is this scent of tagara and sandal.
Highest is the scent of a virtuous one; it blows even amongst the gods. [DLMBSFn-V056]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 056
Dhammapada Dhp. 057
巴利原典 (PTS) [1]
57. Tesaṃ sampannasīlānaṃ appamādavihārinaṃ
Sammadaññā vimuttānaṃ māro maggaṃ na vindati.
巴利原典 (CSCD) [2]
57. Tesaṃ sampannasīlānaṃ, appamādavihārinaṃ;
Sammadaññā vimuttānaṃ, māro maggaṃ na vindati.
漢譯( 了參 法師 譯, 文言文版) [3] 五七 成就諸戒行,住於不放逸,正智解脫者,魔不知所趣。 [MettFn04-20][MettFn04-21]
漢譯( 敬法 法師 譯, 白話文版) [4]
57 對於戒行已具足、安穩住於不放逸、
透過正智解脫者,魔找不到其行道。 [CFFn04-04]
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:戒具成就,行無放逸,定意度脫,長離魔道T04,563b
  2. 法句譬喻經:戒具成就,行無放逸,定意度脫,長離魔道T04, 585c
  3. 出曜經:戒具成就,定意度脫,魔迷失道,魔不知道T04, 658a
4.雜阿含經:斯等淨戒香,不放逸正受,正智等解脫,魔道莫能入T02, 279a
5.別譯雜阿含經:如此清淨戒,不放逸為本,安住無漏法,正智得解脫。眾魔雖欲求,莫知其方所T02, 377a
6.佛說戒香經:如是具足清淨戒,乃至常行諸善法,是人能解世間縛,所有諸魔常遠離T02, 508b
7.戒德香經:是等清淨戒,所行無放逸,不知魔徑路,不見所歸趣T02,507c
8.增壹阿含經:此戒以成就,無欲無所染,等智而解脫,逝處魔不知T02,613c
9.法集要頌經:若人能持戒,清淨不放逸,正智得解脫,是名安樂處。此道無有上,消除禪定魔,賢聖德難量,得達八正路T04, 780c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

REBIRTH-CONSCIOUSNESS OF ARAHANTS CANNOT BE TRACED

  1. Māra [NāradaFn04-14] finds not the path of those who are virtuous, careful in living, and freed by right knowledge.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 57. Mara never finds the path of the truly virtuous, who abide in heedfulness and are freed by perfect knowledge.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

57 [ThaniSFn-V57]

Those consummate in virtue,
dwelling    in heedfulness,
released    through right knowing:
Mara can't follow their tracks.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
57 Mara cannot trace the path of those who are accomplished in virtue, who abide diligently, and who are freed through final knowledge.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 57 Of the people who possess these virtues, who live without thoughtlessness, and who are emancipated through true knowledge, Mara, the tempter, never finds the way.
英譯(Cited from DLMBS) [12]
DhP 57
Mara doesn't find the way of those endowed with virtue,
living in conscientiousness and freed by the right knowledge. [DLMBSFn-V057]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 057
Dhammapada Dhp. 058
巴利原典 (PTS) [1]
58. Yathā saṅkāradhānasmiṃ ujjhitasmiṃ mahāpathe padumaṃ tattha jāyetha sucigandhaṃ manoramaṃ.
巴利原典 (CSCD) [2]
58. Yathā saṅkāraṭhānasmiṃ [saṅkāradhānasmiṃ (sī. syā. kaṃ. pī.)], ujjhitasmiṃ mahāpathe;
Padumaṃ tattha jāyetha, sucigandhaṃ manoramaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 五八 猶如糞穢聚,棄著於大道,蓮華生其中,香潔而悅意。 [NandFn04-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
58 猶如丟棄於大道的垃圾堆裡,
也能生長著清香悅意的蓮花;
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:如作田溝,近于大道,中生蓮華,香潔可意T04, 563b
  2. 法句譬喻經:如作田溝,近於大道,中生蓮華,香潔可意T04, 586a
  3. 出曜經:如作田溝,近于大道,中生蓮華,香潔可意T04, 709c
  4. 法集要頌經:如田糞穢溝,而近于大道,其中生蓮華,香潔甚可悅T04, 786a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

GREATNESS MAY BE FOUND EVEN AMONGST THE BASEST THE WISE OUTSHINE WORLDLINGS

58-59. As upon a heap of rubbish thrown on the highway, a sweet-smelling lovely lotus may grow, even so amongst worthless beings, a disciple of the Fully Enlightened One outshines the blind worldlings in wisdom. [NāradaFn04-15]

英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 58. Upon a heap of rubbish in the road-side ditch blooms a lotus, fragrant and pleasing.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

58-59

As in a pile of rubbish
cast by the side of a highway
  a lotus might grow
  clean-smelling
  pleasing the heart,
so in the midst of the rubbish-like,
people run-of-the-mill & blind,
  there dazzles with discernment
  the disciple of the Rightly
  Self-Awakened One.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
58&59 As upon a rubbish pit,
Its filth beside the road,
May there a fragrant lotus sit,
So bonny to behold.

And so with men, that rubbish pile
Of common beings blind,
Disciples of the Buddha dwell.
With wisdom’s light they shine.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 58, 59. As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the truly enlightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in darkness.
英譯(Cited from DLMBS) [12]
DhP 58
Just as at the rubbish heap, thrown out by the big road,
can grow a lotus, of pure smell and delightful, [DLMBSFn-V058]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 058
Dhammapada Dhp. 059
巴利原典 (PTS) [1]
59. Evaṃ saṅkārabhūtesu andhabhūte puthujjane
Atirocati paññāya sammāsambuddhasāvako.

Pupphavaggo catuttho.

巴利原典 (CSCD) [2]
59. Evaṃ saṅkārabhūtesu, andhabhūte [andhībhūte (ka.)] puthujjane;
Atirocati paññāya, sammāsambuddhasāvako.

Pupphavaggo catuttho niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

五九 如是糞穢等,盲昧凡夫中,正覺者弟子,以智慧光照。 [LChnFn04-17][NandFn04-04]

華品第四竟

漢譯( 敬法 法師 譯, 白話文版) [4]
59 在無用的眾生裡,也能出現佛弟子,
他以智慧來照耀,超越盲目的凡夫。

花品第四完畢

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:有生死然,凡夫處邊,慧者樂出,為佛弟子T04, 563b
  2. 法句譬喻經:有生死然,凡夫處邊,智者樂出,為佛弟子T04, 586a
  3. 出曜經:有生死然,凡夫處邊,慧者樂出,為佛弟子T04,709c
  4. 法集要頌經:有生必有終,凡夫樂處邊,慧人愛出離,真是佛聲聞T04,786a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] 58-59. As upon a heap of rubbish thrown on the highway, a sweet-smelling lovely lotus may grow, even so amongst worthless beings, a disciple of the Fully Enlightened One outshines the blind worldlings in wisdom. [NāradaFn04-15]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 59. Even so, on the rubbish heap of blinded mortals the disciple of the Supremely Enlightened One shines resplendent in wisdom.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

58-59

As in a pile of rubbish
cast by the side of a highway
  a lotus might grow
  clean-smelling
  pleasing the heart,
so in the midst of the rubbish-like,
people run-of-the-mill & blind,
  there dazzles with discernment
  the disciple of the Rightly
  Self-Awakened One.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
58&59 As upon a rubbish pit,
Its filth beside the road,
May there a fragrant lotus sit,
So bonny to behold.

And so with men, that rubbish pile
Of common beings blind,
Disciples of the Buddha dwell.
With wisdom’s light they shine.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 58, 59. As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the truly enlightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in darkness.
英譯(Cited from DLMBS) [12]
DhP 59
Thus, amidst the dust-like beings, amongst ignorant ordinary people,
The disciple of the truly and completely Awakened One magnificently shines with wisdom. [DLMBSFn-V059]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 四、華品 (花品) Dhp. 059

備註:

[1](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16) 〔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) 〔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)

〔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) 〔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)

〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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
[LChnFn04-01]〔註04-01〕 吳譯花香品。
[LChnFn04-02]

〔註04-02〕 「征服」(Vijessati)據巴利原註為「如實了解」。緬甸本作 Vicessati,則應譯為「擇覓」或「探究」。「地界」(Pathavi)為自己或自身(Attabhava)。錫蘭 Narada 所譯的 Dhammapada 第八頁英文原註3:

「This is one who will understand this self asit really is」

即如實了解自己之意。

[LChnFn04-03]

〔註04-03〕 「閻魔界」(Yamaloka),原包括地獄、餓鬼、畜生及阿修羅(Asura)四界(Catubbhidham apayalokan ca)。Narada的英文原註4:

「The four woeful states vsz:hell(地獄)Animalkingdom(畜生) Petarealm(餓鬼)and the Asura realm(阿修羅)」。

[LChnFn04-04]

〔註04-04〕 「天界」(Sadevakam),原註包括欲界六天及人界(Imam sadevakan it manussalokan ca),Narada的英文原註5:

「Namely the world of human beings and the six celestial realms」。

印順法師對這兩句有不同的解說。見序。

[LChnFn04-05]〔註04-05〕 「法句」(Dhammapada),即法跡,乃向法入法的軌轍,如三十七道品(Bodhipakkhikadhamma)等。
[LChnFn04-06]〔註04-06〕 「巧匠」乃鬘師,即貫華為鬘者。善說法句,次第不亂,如貫華者,故以為喻。
[LChnFn04-07]〔註04-07〕 「自學」(Sekha)即初果須陀洹(Sotapattiphala),二果斯陀含(Sakadagamiphala),三果阿那含(Anagami phala)即初果向,二果向,三果向,四果向的賢人。因他們都依然有戒定慧可學故。直至證得四果阿羅漢(Arahatta phala)才稱為無學(Asekha)。
[LChnFn04-08]〔註04-08〕 前頌是問,此頌是答。
[LChnFn04-09]〔註04-09〕 喻此身不能久住。
[LChnFn04-10]〔註04-10〕 欲境的誘惑。
[LChnFn04-11]〔註04-11〕 欲樂。
[LChnFn04-12]〔註04-12〕 深夜裏熟睡於村落中的人,被瀑流洗去而不知。
[LChnFn04-13]〔註04-13〕 「牟尼」(Muni)有寂寞者、仁者、智者、聖者等意。這裏是指乞食的沙門。
[LChnFn04-14]〔註04-14〕 此句原文 Na paresa.m kataakata.m 直譯為「不觀他人作不作」。
[LChnFn04-15]〔註04-15〕 「栴檀那」(Candana),「多伽羅」(Tagara)是二種香木之名。「末利迦」(Mallika)是一種小小的香花,其樹叢生如籐。
[LChnFn04-16]〔註04-16〕 「跋悉基」(Vassiki)意為「雨季花」。
[LChnFn04-17]〔註04-17〕 這二頌是連貫的,前頌是譬喻,後頌是合法。
[CFFn04-01]〔敬法法師註04-01〕 12 註:於此,大地是指此身,閻魔界是指四惡道。
[CFFn04-02]〔敬法法師註04-02〕 13 有學者是證悟須陀洹道到阿羅漢道的聖人。
[CFFn04-03]〔敬法法師註04-03〕 14 註:魔王之花箭是指煩惱輪轉、業輪轉與果報輪轉。
[CFFn04-04]〔敬法法師註04-04〕 15 註:阿羅漢已不會再生,魔王盡了全力也找不到阿羅漢死後去了哪裡。
[MettFn04-01]〔明法尊者註04-01〕 誰征服地界 :Ko imaṁ paṭhaviṁ vijessati。 征服 :為「以智如實了解、作 證」。 地界 ︰地界即自己(attabhāvasaṅkhātaṁ pathaviṁ)。
[MettFn04-02]〔明法尊者註04-02〕 (與)天界:sadevakaṁ,DhA:manussalokañca devalokena saddhiṁ(人的世間及與天的世間)。
[MettFn04-03]〔明法尊者註04-03〕 巧匠 :kusalo,指花藝的師傅(mālākāro)。
[MettFn04-04]〔明法尊者註04-04〕 有學 :Sekho,即證悟初果向、初果、二果向、二果、三果向、三果、四果向。 無學 :即證悟四果(阿羅漢)。
[MettFn04-05]〔明法尊者註04-05〕 閻魔界 :Yamaloka (Yama閻羅王+loka世間) ,閻羅王的世間,指地獄、餓鬼、畜生、阿修羅。DhA: Yamalokañcā ti catubbidhaṁ apāyalokañca. ( 閻羅王的世間 :及四種苦界的世間)
[MettFn04-06]

〔明法尊者註04-06〕 sekho dhammapadaṁ sudesitaṁ, kusalo puppham iva pacessati.(有學說法句,有如花匠編製花圈)。亦即「有學」(證得須陀洹道至阿羅漢道)已知法、見法,所以說法自然巧妙。

PS: 請參 法句經故事集 ,四~一、觀身 (偈 044~045)。

[MettFn04-07](1, 2) 〔明法尊者註04-07〕 魔羅花箭 :指欲望的誘惑。
[MettFn04-08]

〔明法尊者註04-08〕 本偈說一位比丘精進用功,卻感覺進步很少,他不滿意,他想要去見佛陀,請佛陀換個禪法。在路上,他見到海市蜃樓,他明白那是水的幻影而已,也反省到身體也是生老病死的幻像。這時,佛陀放光跟他說:「比丘!照這樣繼續用功,身體如泡沫、幻影,它的自性是出生及分離。」聽完偈頌之後,他正念現前,不久,就證得阿羅漢果。

PS: 請參 法句經故事集 ,四~二、觀身如鏡的比丘 (偈 046)。

[MettFn04-09]

〔明法尊者註04-09〕 如瀑流睡村 :熟睡的村人為瀑流沖走而不知。此偈故事為憍薩彌羅國波斯匿王請求與釋迦族的一位公主結婚。傲慢的釋迦族王子們卻送給他一位摩訶男與一婢女所生的美麗的女孩。後來,這女孩末利夫人(Mallikā)生下一位琉璃王子(Viṭaṭūbha)。王子十六歲時,被派去拜訪外祖父摩訶男和釋迦族的王子們。偶然琉璃王子知道他為婢女所生的真相後,極端憤怒,發誓要滅釋迦族。後來他當了國王,發兵殲滅釋迦族。他和軍隊在返國的途中駐紮在阿致羅筏底河(Aciravatī)床。當晚,河水暴漲把他和軍隊一齊衝入大海。

PS: 請參 法句經故事集 ,四~三、琉璃王報復釋迦族 (偈 047)。

[MettFn04-10]

〔明法尊者註04-10〕 牟尼 :munī,修行者、聖者之意。

PS: 請參 049 典故 ;或 法句經故事集 ,四~五、吝嗇的富翁 (偈 049)。

[MettFn04-11]〔明法尊者註04-11〕 :vilomāni,拂逆的。
[MettFn04-12]

〔明法尊者註04-12〕 舍衛城裡有位富有的女士,是邪命者巴未亞(Pāveyya)的供養者。她也想去聽佛陀開示,但幾次都被巴未亞阻止。就要兒子去請佛陀到家裡來接受供養,佛陀宣說隨喜。她聽到佛陀用悅耳的聲音說法時,說:「善哉!善哉!」隔壁的巴未亞聽到她喜悅的叫聲時,他憤怒地出走,一路跟她和佛陀咀咒。佛陀勸誡她不要理睬,應該正念現前地觀照自己的善惡行為。聽完佛陀說法後,她證得初果。

PS: 請參 法句經故事集 ,四~六、不要理睬他人的咀咒 (偈 050)。

[MettFn04-13]〔明法尊者註04-13〕 如是說善語,彼不行無果 ︰會說善語,但若不依照所說的去實踐,則不會有好結果。
[MettFn04-14]

〔明法尊者註04-14〕 51-52偈為世尊派阿難尊者到王宮跟末利夫人(Mallikā)與禹翅剎利夫人(Vāsabhakhattiyā)說法,末利夫人態度認真,但是禹翅剎利夫人不認真。世尊知道之後,因而說了此偈。

PS: 請參 法句經故事集 ,四~七、應該禮敬誰 (偈 051~052)。

[MettFn04-15]

〔明法尊者註04-15〕 本偈為世尊讚美毘舍佉優婆夷(Visākhā upāsikā)強烈做善事的話。

PS: 請參 法句經故事集 ,四~八、最虔誠的女信徒 (偈 053)。

[MettFn04-16]〔明法尊者註04-16〕 栴檀、多伽羅(沉香) :candanaṁ tagara皆是木香之名。 末利迦 :mallikā,茉莉花(mallikā=vassikā(夏生花),Arabian jasmine,芳香的白色小的香花)。
[MettFn04-17]〔明法尊者註04-17〕 拔悉基 :vassikī,意為「雨季花」。
[MettFn04-18]

〔明法尊者註04-18〕 阿難尊者問佛陀有沒有順風香,逆風也香的東西,佛陀說偈。(DhpA.vv. 54-55., A.3.79.Gandha香, 《別譯雜阿含12經》,《增壹阿含23.5經》, No.116.《佛說戒德香經》, No.117.《佛說戒香經》,《本事經》卷六(T17.693))

PS: 請參 法句經故事集 ,四~九、阿難尊者的疑問 (偈 054~055)。

[MettFn04-19]

〔明法尊者註04-19〕 大迦葉尊者到貧民區去托缽,帝釋天王夫婦就喬裝窮人家,供養他。

PS: 請參 法句經故事集 ,四~十、帝釋供養大迦葉尊者 (偈 056)。

[MettFn04-20]〔明法尊者註04-20〕 魔不知所趣 :解脫的阿羅漢不會再生,魔王找不到他死後去處。
[MettFn04-21]

〔明法尊者註04-21〕 瞿低迦長老(Godhikatthera)六度觸證到「暫時的心解脫」(sāmayikā cetovimutti),六度退轉,第七次才證到「永久的心解脫」(asamayavimutti),當他證得時,他不願意再退轉,於是用刀自盡,世尊肯定他的證悟。

《別譯雜阿含30經》,《出曜經》(T4.no.212.p.647.2),《增壹阿含26.10經》(T2.642.2),cf. DhpA.I,431 (Godhikattheraparinibbānavatthu),cf. Dhp.v.57.,cf. Sn.v.449., S.22.87./III,119.,Sk(E): Enomoto 1994, no.1091 (Uv 33.59c)

PS: 請參 法句經故事集 ,四~十一、自殺時證得聖果 (偈 057)。

[NāradaFn04-01](Ven. Nārada 04-01) Vijessati = attano ñāṇena vijānissati - who will know by one's own wisdom? (Commentary).
[NāradaFn04-02](Ven. Nārada 04-02) That is one who will understand oneself as one really is.
[NāradaFn04-03](Ven. Nārada 04-03) By the realm of Yama are meant the four woeful states - namely hell, the animal kingdom, the Peta Realm, and the Asura Realm. Hell is not permanent according to Buddhism. It is a state of misery as are the other planes where beings suffer for their past evil actions.
[NāradaFn04-04](Ven. Nārada 04-04) Namely: the human plane and the six celestial planes. These seven are regarded as blissful states (sugati).
[NāradaFn04-05](Ven. Nārada 04-05) Devas, lit., sporting or shining ones. They are also a class of beings who enjoy themselves, experiencing the effects of their past good actions. They too are subject to death.
[NāradaFn04-06]

(Ven. Nārada 04-06) Dhammapada. The Commentary states that this term is applied to the thirty-seven Factors of Enlightenment (Bodhipakkhiyadhamma). They are:-

I.The four Foundations of Mindfulness (Satipaññhāna) - namely: 1. contemplation of the body (kāyānupassanā), 2. contemplation of the feelings (vedanānupassanā), 3. contemplation of thoughts (cittānupassanā), and 4. contemplation of phenomena (dhammānupassanā).

II.The four Supreme Efforts (Sammappadāna) - namely: 1. the effort to prevent evil that has not arisen, 2. the effort to discard evil that has already arisen, 3. the effort to cultivate unarisen good, and 4. the effort to promote good that has already arisen.

III.The four Means of Accomplishment (iddhipāda) - namely: will (chanda), energy (viriya), thought (citta), and wisdom (vimaṃsā).

IV.The five faculties (Indriya) - namely: confidence (saddhā), energy (viriya), mindfulness (sati), concentration (samādhi), and wisdom (paññā).

V.The five Forces (Bala), having the same names as the Indriyas.

VI.The seven Constituents of Enlightenment (Bojjhaṅga) - namely: mindfulness (sati), investigation of the Truth (Dhammavicaya), energy (viriya), joy (pīti), serenity (passaddhi), concentration (samādhi), and equanimity (upekkhā).

VII.The Eightfold Path (Aññhaṅgikamagga) - namely: right views (sammā diññhi), right thoughts (sammā saṅkappa), right speech (sammā vācā), right actions (sammā kammanta), right livelihood (sammā ājīva), right endeavour (sammā vāyāma), right mindfulness (sammā sati) and right concentration (sammā samādhi).

[NāradaFn04-07](Ven. Nārada 04-07) The term sekha, lit., one who is still under going training, is applied to a disciple who has attained the first stage of Sainthood (Sotāpatti = Stream-winner) until he attains the final Arahatta fruit stage. When he totally eradicates all fetters (saṃyojana) and attains the fruit stage of an Arahant, he is called an Asekha, as he has perfected his training. It is an asekha disciple who understands him self and the whole world as they really are. There is no graceful English equivalent for this difficult Pali term. "Adept" (= one who has attained) may be suggested as the closest rendering.
[NāradaFn04-08](Ven. Nārada 04-08) Owing to its fleeting nature.
[NāradaFn04-09](Ven. Nārada 04-09) Because there is nothing substantial in this body.
[NāradaFn04-10](Ven. Nārada 04-10) Namely life's sorrow, born of passions. An Arahant destroys all passions by his wisdom and attains Nibbāna where there is no death.
[NāradaFn04-11](Ven. Nārada 04-11) Antaka, lit., Ender, which means death.
[NāradaFn04-12](Ven. Nārada 04-12) Seeking alms, without inconveniencing any.
[NāradaFn04-13](Ven. Nārada 04-13) A kind of shrub from which a fragrant powder is obtained.
[NāradaFn04-14](Ven. Nārada 04-14) The personification of evil. See note on vs. 8.
[NāradaFn04-15](1, 2) (Ven. Nārada 04-15) Nobody is condemned in Buddhism, for greatness is latent even in the seemingly lowliest just as lotuses spring from muddy ponds.
[BudRkFn-v45](Ven. Buddharakkhita v. 45) The Striver-on-the-Path (sekha): one who has achieved any of the first three stages of supramundane attainment: a stream-enterer, once-returner, or non-returner.
[BudRkFn-v49](Ven. Buddharakkhita v. 49) The "sage in the village" is the Buddhist monk who receives his food by going silently from door to door with his alms bowls, accepting whatever is offered.
[BudRkFn-v54](Ven. Buddharakkhita v. 54) Tagara: a fragrant powder obtained from a particular kind of shrub.
[ThaniSFn-V44-45](1, 2) (Ven. Thanissaro V. 44-45) "Dhamma-saying": This is a translation for the term dhammapada. To ferret out the well-taught Dhamma-saying means to select the appropriate maxim to apply to a particular situation, in the same way that a flower-arranger chooses the right flower, from a heap of available flowers (see 53), to fit into a particular spot in the arrangement. "The learner-on-the-path": A person who has attained any of the first three of the four stages of Awakening (see note 22).
[ThaniSFn-V48](Ven. Thanissaro V. 48) According to DhpA, the End-maker is death. According to another ancient commentary, the End-maker is Mara.
[ThaniSFn-V53](Ven. Thanissaro V. 53) The last line of the Pali here can be read in two ways, either "even so, many a skillful thing should be done by one born & mortal" or "even so, many a skillful thing should be done with what's born & mortal." The first reading takes the phrase jatena maccena, born & mortal, as being analogous to the flower-arranger implicit in the image. The second takes it as analogous to the heap of flowers explicitly mentioned. In this sense, "what's born & is mortal" would stand for one's body, wealth, and talents.
[ThaniSFn-V54-56](1, 2, 3) (Ven. Thanissaro V. 54-56) Tagara = a shrub that, in powdered form, is used as a perfume. AN 3.78 explains the how the scent of a virtuous person goes against the wind and wafts to the devas, by saying that those human and celestial beings who know of the good character of a virtuous person will broadcast one's good name in all directions.
[ThaniSFn-V57](Ven. Thanissaro V. 57) "Right knowing": the knowledge of full Awakening.
[VaradoFn04-1](1, 2) (Ven. Varado 04-1) A sekha is a noble disciple who has achieved stream-entry but not arahantship.
[DLMBSFn-V044]

(DLMBS Commentary V044) A group of monks accompanied the Buddha to a certain village and then they all returned to the monastery. The monks started to talk about the trip. They paid close attention to the condition of the land: whether it was level or hilly, whether the soil was clayey or sandy etc.

The Buddha visited them and when overheard the topic of their discussion, he told them to better concentrate on their own bodies. He said, that the earth is external and that they should strive to examine their own bodies and understand what they really are.

He then added that by understanding one's own body we are also able to understand the whole world. We will be able to realize the Dharma, just as a skilful garland-maker makes the garlands.

[DLMBSFn-V045]

(DLMBS Commentary V045) The story for this verse is the same as for the previous one (DhP 44).

The disciple of the Buddha is able to investigate this world. By understanding and realizing the Dharma we can also fully understand the whole world with all its beings, because the Dharma is after all concerned just with this world, its conditions and our position in this world. So, just as a skilful garland-maker can pick flowers easily, we, as Buddha's followers, can investigate the Dharma and with it the whole world.

[DLMBSFn-V046]

(DLMBS Commentary V046) A certain monk obtained his meditation subject from the Buddha. He went to the forest and practiced diligently. But for some reason he made very little progress and was not happy. He set out on a journey back to tell the Buddha about his difficulties and to obtain another meditation subject.

But on the way he saw a mirage. He realized, that a mirage is only an illusion of water and that also his body is an illusion as well. He fixed his mind on this understanding and continued with his meditation.

Later he went for a bath to a river and there he saw the foam, how it was insubstantial and breaking up quickly. Thus he further realized the impermanent nature of the body.

The Buddha then sent him his image and told him to keep up the meditation this way. The monk attained the arahantship and escaped the King of Death forever.

[DLMBSFn-V047]

(DLMBS Commentary V047) By "flowers" are meant the pleasures of the senses here. One, who only keeps "gathering flowers", or in other words chase after the sense-pleasures, will be carried away by death, as the army of the king of Kosala in this story.

King Pasenadi of Kosala asked the clan of the Sākyans (Buddha's own relatives) to give him one of their daughters as a wife. But they sent him a daughter of a slave woman by king Mahānāma. Pasenadi did not know that and married her. She gave birth to a son, who was named Vidudabha.

Later Vidudabha found out, that his mother was a daughter of a slave and became very angry with the Sākyans. When he became the king, he declared war on them and killed almost all of the Sākyan clan. On the way back, he and his army encamped on the bank of a river. That night, heavy rain fell; the river swelled and carried Vidudabha and his army to the ocean.

When Buddha heard what happened, he uttered this verse.

[DLMBSFn-V048]

(DLMBS Commentary V048) In the city of Sāvatthi there lived a woman named Pati Pujikā Kumāri. She was very generous and virtuous. She gave alms to everyone in need and generally helped everybody.

She also remembered her one previous life. She used to be one of the wives of the God

Mālabhāri in the Tāvatimsa heaven. So she would often pray that she might be born there again in her next life.

One day she fell ill and passed away. And she was really reborn in the Tāvatimsa heaven. The other gods did not even miss her, because one hundred years in the human world is just one day in Tāvatimsa. So they asked her, where had she been the whole morning. She then told them the whole story.

When the Buddha heard, that Pati Pujikā died, he explained that the life was very brief. Before the beings could be satisfied in the pleasures of the senses, they would be overpowered by death.

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(DLMBS Commentary V049) This verse talks about the practice of alms-rounds. The monks are supposed to obtain alms food from the people, going house from house and taking something here, something there, especially from those, who have a lot. Just like a bee takes the juice from the flower but does no harm to it, so the monks should get the food from the villagers, making no harm to them by taking too much from one family or from the poor families.

The following story is associated with this verse.

In one village there lived a very rich but very miserly couple. One day they made some pancakes, but because they did not want to share them with others, they made them secretly.

The Buddha saw this and sent one of his chief disciples, Moggallāna to their house. He arrived there and stood by the door. They tried to make a very small pancake and give it to him. But no matter how they tried, a small amount of dough would fill in the whole pan. Then they tried to offer him one of their own pancakes, but they were unable to separate them. So they gave him the whole basket with all their pancakes.

Moggallāna invited them to the monastery to see the Buddha. They offered the pancakes to the Buddha and the monks. The Buddha delivered a discourse on charity and both the husband and wife attained the first stage of Awakenment.

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(DLMBS Commentary V050) In Sāvatthi once lived a lady who was a disciple of the ascetic Pāthika. All her friends and neighbors were the disciples of the Buddha and she often wanted to go to the monastery herself, to hear the Buddha's teachings. But Pāthika always prevented her from going there.

So she invited the Buddha to her house for almsgiving instead. He came together with many monks and after the meal he delivered a teaching. She was very impressed and happy and exclaimed, "Well said!"

Pāthika heard this from the next room and became very angry. He left the house, cursing the woman and the Buddha.

The lady was very embarrassed by this. But the Buddha advised her not to be concerned about others' curses, but to be only mindful of her own good and bad deeds. At the end she attained the first stage of Awakenment.

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(DLMBS Commentary V051) A certain Buddha's disciple named Chattapāni has attained the second stage of Awakenment. Once, while he was listening to the Buddha's discourse, the king Pasenadi came to the monastery. Chattapāni did not get up, because by paying homage to the king he would disrespect the Buddha. The king was very unhappy about that, thinking that Chattapāni offended him. But the Buddha explained to the king what Chattapāni meant. The king was impressed and asked Chattapāni to teach Dharma to his queens. But he refused, saying that monks should teach Dharma, not mere lay disciples.

The Buddha then assigned Ānanda to teach them. After some time the Buddha asked, how much progress did the queens make. Ānanda replied, that the queen Mallikā was learning very quickly and seriously, the queen Vāsabha Khattiyā was not paying attention and therefore made no progress.

The Buddha replied by this verse, saying that only those, who learn diligently and then practice what they learned, can benefit from the Dharma.

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(DLMBS Commentary V052) The story for this verse is the same as for the previous one.

One who speaks well, who often admonishes others, but does not act according to one’s own speech speaks in vain. His words are just as a beautiful flower that does not smell. Only when one acts as well as one speak, one's speech can be considered well said, like a nice flower that also smells nicely.

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(DLMBS Commentary V053) The traditional commentary for this verse contains the famous story of the chief Buddha's benefactress Visākhā.

She married Punnavaddhana, the son of Migāra, a rich man who lived in the city of Sāvatthi. Once, when her father-in-law was eating his lunch, a monk came to their house on his alms-round. Migāra ignored him completely. Visākhā told the monk: "Sorry, venerable sir, my father-in-law only eats stale food". Migāra became very angry with her. She explained, that he was only reaping rewards of his good deeds from previous lives, not creating any merit in this life. Therefore she spoke about "stale food".

Migāra understood and allowed her to invite the Buddha with the monks for the alms-food. Migāra listened to Buddha's discourse from behind a curtain (because he was a lay disciple of some ascetic teacher and he did not want Migāra to show himself in front of the Buddha). After hearing Buddha's speech, Migāra attained the first stage of Awakenment. He was very grateful to Visākhā and declared that she would be like a mother to him.

Once she went to the monastery and carried her gem-entrusted cloak with her. She gave it to her maid to carry and she forgot it in the monastery. Visākhā then wanted to donate the cloak to the monks but they would not accept. So Visākhā tried to sell the cloak and donate the money for the use of the Sangha. But the cloak was so expensive that nobody could afford to buy it. Visākhā then bought it back herself. With the money she built a monastery for the Sangha.

Visākhā was very happy - all her desires were fulfilled. The Buddha explained that she was strongly inclined to do good deeds, had done much good in the past and will do a lot of good deeds in the future - just as one can do many garlands from the heap of flowers.

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(DLMBS Commentary V054) Venerable Ānanda was once sitting in meditation and he was pondering the problem of scent. All the known scents - perfumes, flowers, roots etc. go only with the wind. No scent can go against the wind. Is there any scent at all that can go against the wind?

He asked the Buddha about it. The Buddha said that there exists such thing. A person, who takes refuge in the Buddha, Dharma and Sangha, observes the moral precepts and is generous, is really worthy of praise. The "scent", or the reputation, of such a person spreads far and wide, with the wind and against it. Such a person is famous everywhere and people praise him.

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(DLMBS Commentary V055) tagaraṃ: tagara-, N.n: the incense obtained from a kind of shrub (in Latin: Tabernaemontana coronaria). Nom.Sg. = tagaraṃ.

The story for this verse is identical with that for the previous verse (DhP 54).

The "scent" or reputation of virtue is the highest. All the other natural scents cannot compete with it, because they can be smelt only for a short time and only in a short distance. But the smell of virtue can be felt for a long period of time and in all directions.

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(DLMBS Commentary V056) One of the Buddha's chief disciples, Venerable Kassapa, went to the city of Rājagaha for alms food. He wanted to give some poor man opportunity to give him food and thus obtain merit.

Sakka, the king of the gods saw this, he assumed the form of an old poor weaver and together with his wife Sujātā came to Rājagaha. Venerable Kassapa stood at their door and Sakka filled his bowl with delicious rice and curry. Kassapa thought, that this cannot be a poor man - how could such a person afford so delicious food? Kassapa then realized that this man and his wife are actually Sakka and Sujātā.

They admitted this fact and told Kassapa that they were too very poor - they did not have enough opportunity to give alms and thus did not accumulate any merit.

Monks asked the Buddha how Sakka knew Kassapa was such a virtuous person that any alms given to him reap great meritorious reward. The Buddha answered by this verse, telling them that the fame of Kassapa's virtue reached even amongst the gods.

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(DLMBS Commentary V057) A monk named Godhika was practicing meditation diligently. But whenever he made some progress in his meditation, he became seriously ill. It impaired effectiveness of his meditation, but he nevertheless continued to practice.

At the end he decided to strive for the arahantship even if he were to die. So he concentrated on physical pain as his meditation object and cut his throat (this can nor be considered a suicide, because he was very close to arahantship anyway and he already eradicated all cravings). Thus, concentrating on the pain, he attained his goal and then passed away.

Mara tried to find where Godhika was reborn but he could not find him anywhere. So he went and asked the Buddha about Godhika. The Buddha told him, that Godhika became an arahant and Mara could never be able to find him again.

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(DLMBS Commentary V058) In the city of Sāvatthi, there lived two friends, Sirigutta and Garahadinna. Sirigutta was a student of the Buddha and Garahadinna followed Nigantha's teaching. Garahadinna always instigated his friend to become a Nigantha's follower too. He would boast that his teachers know all the past, present and future.

So Sirigutta once invited his friend's teachers to his house. He prepared a deep hole, filled it with dirt and put the seats on ropes on top of this trench. Niganthas came and when they sat down, the ropes broke and Niganthas fell into the pit. Sirigutta asked them how come they claim to know the future but they did not know what would happen to them. They did not know what to say and fled in terror.

Garahadinna wanted to take revenge on his friend's teacher too, so he invited the Buddha and some monks to his house for alms food. He dug a hole, filled it with burning coal, and covered with mats. But when the Buddha entered and sat down, the coal disappeared and instead of it big lotus flowers appeared.

Garahadinna was very alarmed. Then he realized that as he did not expect the Buddha to survive this test, he did not prepare any food. But when he entered the kitchen, he found out that a lot of food appeared there as if from nowhere. So he served the food to the Buddha and the monks.

After the lunch, the Buddha taught the two friends Dharma in a gradual manner. At the end they both attained the first stage of Awakenment.

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(DLMBS Commentary V059) The story to this verse is identical to the previous one.

Just as a lotus can grow in a dirty place, but does not become stained by it, so a true disciple of the Buddha lives in this world, but is not dirtied by it in any way.


校註:

[NandFn04-01]

〔校註04-001〕 法雨道場( 明法 法師)出版之修訂版,建議改譯"已作與未作"

說明:未必需要,仁智互見也。

〔研讀; c.f. 第十八品( 偈頌 二五三 )〕.

[NandFn04-02]
〔校註04-002〕 似錦年華,恣意攀折;五陰熾盛,貪樂無饜。
        當此之時,死魔驟臨,彼人(不覺),終為魔勝。

說明:參閱《原始佛典選譯》(顧法嚴)(慧炬)p.141。
[NandFn04-03]〔Nanda 校註04-03〕 請參 法句經故事集 ,四~四、往生忉利天的女信徒 (偈 048)。
[NandFn04-04](1, 2) 〔Nanda 校註04-04〕 請參 法句經故事集 ,四~十二、供養智者,測試其智慧 (偈 058~59)。


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 )