namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者


法句經 第五、愚品 (愚人品) 多譯本對讀(段層次) Dhammapada (Dhp.) 5. Bālavaggo




偈頌目錄
Dhp060 Dhp061 Dhp062 Dhp063 Dhp064 Dhp065 Dhp066 Dhp067
Dhp068 Dhp069 Dhp070 Dhp071 Dhp072 Dhp073 Dhp074 Dhp075

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. 060
巴利原典 (PTS) [1]
  1. Bālavaggo
60. Dīghā jāgarato ratti dīghaṃ santassa yojanaṃ
Dīgho bālānaṃ saṃsāro saddhamma avijānataṃ.
巴利原典 (CSCD) [2]

5. Bālavaggo

60. Dīghā jāgarato ratti, dīghaṃ santassa yojanaṃ;
Dīgho bālānaṃ saṃsāro, saddhammaṃ avijānataṃ.
漢譯( 了參 法師 譯, 文言文版) [3]

五、愚品

六0 不眠者夜長,倦者由旬長,不明達正法──愚者輪迴長。 [LChnFn05-01][LChnFn05-02][MettFn05-01][MettFn05-02]

漢譯( 敬法 法師 譯, 白話文版) [4]

第五:愚人品

60 不眠之人黑夜長,疲憊之人由旬遠; [CFFn05-01]
不知正法的愚人,其輪迴極其漫長。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:不寐夜長,疲惓道長,愚生死長,莫知正法T04, 563b
  2. 出曜經:不寐夜長,疲惓道長,愚生死長,莫知正法T04, 616c
  3. 法集要頌經:不寐覺夜長,疲倦道路長,愚迷生死長,希聞於妙法T04, 777b
  4. 大智度論:不寐夜長,疲惓道長,愚生死長,莫知正法T25, 307c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 5 Fools

LONG IS saṃsāra TO THOSE WHO KNOW NOT THE DHAMMA

  1. Long is the night to the wakeful; long is the league to the weary; long is saṃsāra [NāradaFn05-01] to the foolish who know not the Sublime Truth.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp V The Fool

60. Long is the night to the sleepless; long is the league to the weary. Long is worldly existence to fools who know not the Sublime Truth.

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

Dhp V Fools

60

Long for the wakeful is the night.
Long for the weary, a league.
For fools
unaware of True Dhamma,
             samsara
is long.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 5 Fools

60
How long, indeed, a sleepless night;
How long a weary ten mile hike;
And, for the fool, how long samsara,
Failing to perceive true Dhamma.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter V: The Fool

60 Long is the night to him who is awake; long is a mile to him who is tired; long is life to the foolish who do not know the true law.

英譯(Cited from DLMBS) [12]

Chapter 5: The Fool

DhP 60
Long is the night for a wakeful; long is a yojana for a tired.
Long is the Samsara for the fools who do not know the true Dharma. [DLMBSFn-V060]
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. 060
Dhammapada Dhp. 061
巴利原典 (PTS) [1]
61. Carañce nādhigaccheyya seyyaṃ sadisamattano
Ekacariyaṃ daḷhaṃ kayirā natthi bāle sahāyatā.
巴利原典 (CSCD) [2]
61. Carañce nādhigaccheyya, seyyaṃ sadisamattano;
Ekacariyaṃ [ekacariyaṃ (ka.)] daḷhaṃ kayirā, natthi bāle sahāyatā.
漢譯( 了參 法師 譯, 文言文版) [3] 六一 不得勝我者為友,與我相等者亦無,寧可堅決獨行居,不與愚人作伴侶。 [MettFn05-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
61 在旅途上若找不到,比己更好或同等者,
就應堅定單獨修行,絕對不和愚人為友。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:癡意常冥,逝如流川,在一行彊,獨而無偶T04, 563b
  2. 法句經:學無朋類,不得善友,寧獨守善,不與愚偕T04, 559c
  3. 出曜經:學無朋類,不得善友,寧獨守善,不與愚偕T04, 697c
  4. 法集要頌經:學無同伴侶,又不得親友,寧獨守善行,不與愚人偕T04, 784b
5.中阿含經:學不得善友,不與己等者,當堅意獨住,勿與惡共會T01, 535c
6.四分律:處處遍求伴,無有稱己者,寧獨堅其心,不與愚者同T22, 882c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

AVOID COMPANIONSHIP WITH THE FOOLISH

  1. If, as the disciple fares along, he meets no companion who is better or equal, let him firmly pursue his solitary career. There is no fellowship [NāradaFn05-02] with the foolish. [NāradaFn05-03]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 61. Should a seeker not find a companion who is better or equal, let him resolutely pursue a solitary course; there is no fellowship with the fool.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

61

If, in your course, you don't meet
your equal, your better,
then continue your course,
  firmly,
     alone.
There's no fellowship with fools.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
61
If a woman does not find
Her betters or her equals, she
Should fare alone, steadfast in mind:
With fools there is no company.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 61 If a traveller does not meet with one who is his better, or his equal, let him firmly keep to his solitary journey; there is no companionship with a fool.
英譯(Cited from DLMBS) [12]
DhP 61
If a wanderer should not find a companion better or similar to oneself,
then he should resolutely wander alone. There is no companionship with a fool. [DLMBSFn-V061]
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. 061
Dhammapada Dhp. 062
巴利原典 (PTS) [1]
62. Puttā matthi dhanammatthi iti bālo vihaññati
Attā hi attano natthi kuto puttā kuto dhanaṃ.
巴利原典 (CSCD) [2]
62. Puttā matthi dhanammatthi [puttamatthi dhanamatthi (ka.)], iti bālo vihaññati;
Attā hi [attāpi (?)] attano natthi, kuto puttā kuto dhanaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 六二 『此我子我財』愚人常為憂。我且無有我,何有子與財? [MettFn05-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
62 我有兒子我有財:愚者因此感苦惱。
自己亦非自己的,哪來兒子哪來財?
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:有子有財,愚惟汲汲,我且非我,何有子財T04, 563b
  2. 法句譬喻經:有子有財,愚惟汲汲,我且非我,何有子財T04, 586b
  3. 出曜經:有子有財,愚惟汲汲,命非我有,何有子財T04, 624b
  4. 法集要頌經:有子兼有財,慳惜遇散壞,愚夫不自觀,何恃有財子T04, 777b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ONE IS NOT ONE'S OWN

  1. "Sons have I; wealth have I": Thus is the fool worried. Verily, he himself is not his own. Whence sons? Whence wealth?
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 62. The fool worries, thinking, "I have sons, I have wealth." Indeed, when he himself is not his own, whence are sons, whence is wealth?
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

62

'I have sons, I have wealth' —
the fool torments himself.
When even he himself
doesn't belong to himself,
  how then sons?
  How wealth?
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
62
“I have sons!” “I have wealth!”
Thus the fool exalts herself.
She has not her very self,
Let alone her sons or wealth.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 62 "These sons belong to me, and this wealth belongs to me," with such thoughts a fool is tormented. He himself does not belong to himself; how much less sons and wealth?
英譯(Cited from DLMBS) [12]
DhP 62
The fool worries: "I have sons, I have wealth."
He does not even own himself. Whence sons and wealth? [DLMBSFn-V062]
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. 062
Dhammapada Dhp. 063
巴利原典 (PTS) [1]
63. Yo bālo maññati bālyaṃ paṇaḍito vā'pi tena so
Bālo ca paṇḍitamānī sa ve bālo'ti vuccati.
巴利原典 (CSCD) [2]
63. Yo bālo maññati bālyaṃ, paṇḍito vāpi tena so;
Bālo ca paṇḍitamānī, sa ve ‘‘bālo’’ti vuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 六三 愚者(自)知愚,彼即是智人。愚人(自)謂智,實稱(真)愚夫。 [MettFn05-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
63 自知愚昧的愚人,因此亦算是智者;
自判智者的愚人,真是所謂的愚人。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:愚矇愚極,自謂我智,愚而勝智,是謂極愚T04, 563b
  2. 法句譬喻經:愚矇愚極,自謂我智,愚而勝智,是謂極愚T04, 586b
  3. 出曜經:愚蒙愚極,自謂我智,愚而稱智,是謂極愚T04, 624b
  4. 出曜經:愚者自稱愚,當知善黠慧,愚人自稱智,是謂愚中甚T04, 729c
  5. 法集要頌經:愚者自稱愚,當知善黠慧,愚人自稱智,是謂愚中甚T04,790b
6.有部毘奈耶:愚人自說愚,此名為智者,愚者妄稱智,此謂真愚癡T23, 796c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

WISE IS HE WHO ACKNOWLEDGES HIS FOOLISHNESS

  1. The fool who knows that he is a fool is for that very reason a wise man; the fool who thinks that he is wise is called a fool indeed.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 63. A fool who knows his foolishness is wise at least to that extent, but a fool who thinks himself wise is a fool indeed.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

63

A fool with a sense of his foolishness
is — at least to that extent — wise.
But a fool who thinks himself wise
really deserves to be called
  a fool.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
63
The fool who does her folly see
Indeed’s a sage to that degree;
But who to wisdom gives false airs,
That fool indeed’s a fool declared.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 63 The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is called a fool indeed.
英譯(Cited from DLMBS) [12]
DhP 63
A fool who knows about his foolishness, just by that he is like a wise man.
And a fool, who is proud of his cleverness, he is indeed called a fool. [DLMBSFn-V063]
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. 063
Dhammapada Dhp. 064
巴利原典 (PTS) [1]
64. Yāvajīvampi ce bālo vaṇḍitaṃ payirupāsati
Na so dhammaṃ vijānāti dabbī sūparasaṃ yathā.
巴利原典 (CSCD) [2]
64. Yāvajīvampi ce bālo, paṇḍitaṃ payirupāsati;
Na so dhammaṃ vijānāti, dabbī sūparasaṃ yathā.
漢譯( 了參 法師 譯, 文言文版) [3] 六四 愚者雖終身,親近於智人,彼不了達摩,如匙嘗湯味。 [MettFn05-06] 、 [MettFn05-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
64 即使盡其一輩子,愚人親近了智者,
他也不能了知法,如勺不知湯之味。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:頑闇近智,如瓢斟味,雖久狎習,猶不知法T04, 563b
  2. 法句譬喻經:愚闇近智,如瓢斟味,雖久狎習,猶不知法T04, 586b
  3. 出曜經:愚者盡形壽,承事明智人,亦不知真法,如瓢斟酌食T04, 729a
  4. 法集要頌經:愚人盡形壽,承事明智人,亦不知真法,如杓斟酌食T04, 790a
5. 菩薩所集論:盡形壽愚癡,親近諸智者,彼不識了法,猶杓不別味T28, 802b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A FOOL CANNOT APPRECIATE THE VALUE OF THE DHAMMA

  1. Though a fool, through all his life, associates with a wise man, he no more understands the Dhamma than a spoon (tastes) the flavour of soup.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 64. Though all his life a fool associates with a wise man, he no more comprehends the Truth than a spoon tastes the flavor of the soup.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

64-65

Even if for a lifetime
the fool stays with the wise,
he knows nothing of the Dhamma —
  as the ladle,
  the taste of the soup.

Even if for a moment,
the perceptive person stays with the wise,
he immediately knows the Dhamma —
  as the tongue,
  the taste of the soup.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
64
Although a fool might well engage
All his lifetime with a sage,
He’ll the Dhamma no more savour
Than the spoon the curry’s flavour.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 64 If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon perceives the taste of soup.
英譯(Cited from DLMBS) [12]
DhP 64
A fool can attend on a wise man even for whole his life,
he will not understand the Dharma, like a spoon does not know the taste of the soup. [DLMBSFn-V064]
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. 064
Dhammapada Dhp. 065
巴利原典 (PTS) [1]
65. Muhuttampi ce viñgñu paṇḍitaṃ payirupāsati
Khippaṃ dhammaṃ vijānāti jivhā sūparasaṃ yathā.
巴利原典 (CSCD) [2]
65. Muhuttamapi ce viññū, paṇḍitaṃ payirupāsati;
Khippaṃ dhammaṃ vijānāti, jivhā sūparasaṃ yathā.
漢譯( 了參 法師 譯, 文言文版) [3] 六五 慧者須臾頃,親近於智人,能速解達摩,如舌嘗湯味。 [MettFn05-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
65 雖然只是片刻間,智者親近了智者,
他能迅速了知法,如舌能知湯之味。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:開達近智,如舌甞味,雖須臾習,即解道要T04, 563b
  2. 法句譬喻經:開達近智,如舌甞味,雖須臾習,即解道要T04, 586b
  3. 出曜經:智者斯須間,承事賢聖人,一一知真法,如舌知眾味T04, 729b
  4. 法集要頌經:智若須臾間,承事賢聖人,一一知真法,如舌了眾味T04,790a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE WISE CAN APPRECIATE THE VALUE OF THE DHAMMA

  1. Though an intelligent person, associates with a wise man for only a moment, he quickly understands the Dhamma as the tongue (tastes) the flavour of soup.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 65. Though only for a moment a discerning person associates with a wise man, quickly he comprehends the Truth, just as the tongue tastes the flavor of the soup.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

64-65

Even if for a lifetime
the fool stays with the wise,
he knows nothing of the Dhamma —
  as the ladle,
  the taste of the soup.

Even if for a moment,
the perceptive person stays with the wise,
he immediately knows the Dhamma —
  as the tongue,
  the taste of the soup.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
65
Although the prudent might engage
But a moment with a sage,
Still, he’ll Dhamma quickly savour,
As the tongue the curry’s flavour.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 65 If an intelligent man be associated for one minute only with a wise man, he will soon perceive the truth, as the tongue perceives the taste of soup.
英譯(Cited from DLMBS) [12]
DhP 65
An intelligent person can attend on a wise man even for a second,
he will quickly understand the Dharma, like a tongue knows the taste of the soup. [DLMBSFn-V065]
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. 065
Dhammapada Dhp. 066
巴利原典 (PTS) [1]
66. Caranti bālā dummedhā amitteneva attanā
Karontā pāpakaṃ kammaṃ yaṃ hoti kaṭukapphalaṃ.
巴利原典 (CSCD) [2]
66. Caranti bālā dummedhā, amitteneva attanā;
Karontā pāpakaṃ kammaṃ, yaṃ hoti kaṭukapphalaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 六六 愚人不覺知,與自仇敵行,造作諸惡業,受定眾苦果。 [NandFn05-01][NandFn05-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
66 無慧愚人四處走,伴隨自己此敵人,
他們在造作惡業,帶來苦果的惡業。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:愚人施行,為身招患,快心作惡,自致重殃T04, 563c
  2. 法句譬喻經:愚人施行,為身招患,快心作惡,自致重殃T04, 586b
  3. 出曜經:凡人為惡,不能自覺,愚癡快意,後受欝毒T04, 671a
4.雜阿含經:愚癡人所行,不合於黠慧,自所行惡行,為自惡知識。所造眾惡行,終獲苦果報T02, 351a
5.佛說孛經抄:愚人作行,為身招患,快心放意,後致重殃T17, 731b
6.法句經:愚人着數,憂慼久長,與愚居苦,於我猶怨T04, 563b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BITTER IS THE FRUIT OF EVIL

  1. Fools of little wit move about with the very self as their own foe, doing evil deeds the fruit of which is bitter.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 66. Fools of little wit are enemies unto themselves as they move about doing evil deeds, the fruits of which are bitter.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

66

Fools, their wisdom weak,
are their own enemies
as they go through life,
doing evil
that bears
      bitter fruit.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
66
The fool of little wit proceeds
Undertaking evil deeds,
Acting as her own ill-wisher,
Reaping fruit profusely bitter.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 66 Fools of little understanding have themselves for their greatest enemies, for they do evil deeds which must bear bitter fruits.
英譯(Cited from DLMBS) [12]
DhP 66
The stupid fools behave as if they themselves were their enemies,
doing bad deeds, which have bitter fruit. [DLMBSFn-V066]
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. 066
Dhammapada Dhp. 067
巴利原典 (PTS) [1]
67. Na taṃ kammaṃ kataṃ sādhu yaṃ katvā nānutappati
Yassa assumukho rodaṃ vipākaṃ paṭisevati.
巴利原典 (CSCD) [2]
67. Na taṃ kammaṃ kataṃ sādhu, yaṃ katvā anutappati;
Yassa assumukho rodaṃ, vipākaṃ paṭisevati.
漢譯( 了參 法師 譯, 文言文版) [3] 六七 彼作不善業,作已生後悔,哭泣淚滿面,應得受異熟。 [LChnFn05-03][MettFn05-10]
漢譯( 敬法 法師 譯, 白話文版) [4]
67 做了會後悔的業,即沒有妥善做好,
在體驗其果報時,他淚流滿面悲泣。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:行為不善,退見悔悋,致涕流面,報由宿習T04, 563c
  2. 法句譬喻經:行為不善,退見悔吝,致涕流面,報由宿習T04, 586b
  3. 出曜經:夫人行惡,還自熾然,啼泣流面,後受其報T04, 671a
4. 雜阿含經:既作不善業,終則受諸惱,造業雖歡喜,啼泣受其報T02, 351a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

NOT WELL DONE IS THAT DEED WHICH CAUSES REPENTANCE

  1. That deed is not well done when, after having done it, one repents, and when weeping, with tearful face, one reaps the fruit thereof.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 67. Ill done is that action of doing which one repents later, and the fruit of which one, weeping, reaps with tears.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

67-68

It's not good,
the doing of the deed
that, once it's done,
you regret,
whose result you reap crying,
your face in tears.

It's good,
the doing of the deed
that, once it's done,
you don't regret,
whose result you reap gratified,
    happy at heart.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
67
Acts and deeds are not propitious,
Acts which done, she lives to rue;
Which lead to tears and lamentation
When the kammic fruits ensue.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 67 That deed is not well done of which a man must repent, and the reward of which he receives crying and with a tearful face.
英譯(Cited from DLMBS) [12]
DhP 67
That deed is not well done, which one regrets when it is accomplished,
whose consequences one faces with a tearful face and crying. [DLMBSFn-V067]
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. 067
Dhammapada Dhp. 068
巴利原典 (PTS) [1]
68. Tañca kammaṃ kataṃ sādhu yaṃ katvā nānutappati
Yassa patīto sumano vipākaṃ paṭisevati.
巴利原典 (CSCD) [2]
68. Tañca kammaṃ kataṃ sādhu, yaṃ katvā nānutappati;
Yassa patīto sumano, vipākaṃ paṭisevati.
漢譯( 了參 法師 譯, 文言文版) [3] 六八 若彼作善業,作已不追悔,歡喜而愉悅,應得受異熟。[LChnFn05-04][MettFn05-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
68 做了無後悔的業,即已經妥善做好,
在體驗其果報時,他感到歡喜快樂。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:行為德善,進覩歡喜,應來受福,喜笑悅習T04, 563c
2.雜阿含經:造諸善業者,終則不熱惱,歡喜而造業,安樂受其報T02, 351a
3.出曜經:吉人行德,相隨積增,甘心為之,福應自然T04, 671b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

WELL DONE IS THAT DEED WHICH CAUSES NO REPENTANCE

  1. That deed is well done when, after having done it, one repents not, and when, with joy and pleasure, one reaps the fruit thereof.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 68. Well done is that action of doing which one repents not later, and the fruit of which one reaps with delight and happiness.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

67-68

It's not good,
the doing of the deed
that, once it's done,
you regret,
whose result you reap crying,
your face in tears.

It's good,
the doing of the deed
that, once it's done,
you don't regret,
whose result you reap gratified,
    happy at heart.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
68
Deeds and actions are propitious,
If when done, she rests appeased,
Which lead to happy satisfaction
With the kammic fruits received.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 68 No, that deed is well done of which a man does not repent, and the reward of which he receives gladly and cheerfully.
英譯(Cited from DLMBS) [12]
DhP 68
That deed is well done, which one does not regret when it is accomplished,
whose consequences one faces delighted and happy. [DLMBSFn-V068]
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. 068
Dhammapada Dhp. 069
巴利原典 (PTS) [1]
69. Madhuvā maññati bālo yāva pāpaṃ na paccati
Yadā ca paccati pāpaṃ atha bālo dukkhaṃ nigacchati.
巴利原典 (CSCD) [2]
69. Madhuvā [madhuṃ vā (dī. ni. ṭīkā 1)] maññati bālo, yāva pāpaṃ na paccati;
Yadā ca paccati pāpaṃ, bālo [atha bālo (sī. syā.) atha (?)] dukkhaṃ nigacchati.
漢譯( 了參 法師 譯, 文言文版) [3] 六九 惡業未成熟,愚人思如蜜;惡業成熟時,愚人必受苦。 [MettFn05-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
69 只要惡業還未成熟,愚人以為它甜如蜜;
然而當惡業成熟時,愚人就得為它受苦。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:過罪未熟,愚以恬惔,至其熟時,自受大罪T04, 563c
  2. 出曜經:愚者自謂生,猶惡未成熟,惡以成熟滿,諸苦亦復熟T04, 744c
  3. 法集要頌經:愚者自謂正,猶惡不成熟,惡已成熟滿,諸苦亦復熟T04, 792b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

EVIL-DOERS COME TO GRIEF

  1. As sweet as honey is an evil deed, so thinks the fool so long as it ripens not; but when it ripens, then he comes to grief.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 69. So long as an evil deed has not ripened, the fool thinks it as sweet as honey. But when the evil deed ripens, the fool comes to grief.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

69

As long as evil has yet to ripen,
the fool mistakes it for honey.
But when that evil ripens,
the fool falls into
                  pain.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
69
Like honey does the fool adore
Evil deeds that still are raw.
When those evil deeds are ripe,
Then the fool will sorrow strike. |
英譯(Translated from the Pali by Friedrich Max Müller) [10] 69 As long as the evil deed done does not bear fruit, the fool thinks it is like honey; but when it ripens, then the fool suffers grief.
英譯(Cited from DLMBS) [12]
DhP 69
The fool thinks it is as honey, as long as the evil is not ripe.
When the evil is ripe, then he undergoes suffering. [DLMBSFn-V069]
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. 069
Dhammapada Dhp. 070
巴利原典 (PTS) [1]
70. Māse māse kusaggena bālo bhuñjetha bhojanaṃ
Na so saṅkhatadhammānaṃ kalaṃ agghati soḷasiṃ.
巴利原典 (CSCD) [2]
70. Māse māse kusaggena, bālo bhuñjeyya bhojanaṃ;
Na so saṅkhātadhammānaṃ [saṅkhatadhammānaṃ (sī. pī. ka.)], kalaṃ agghati soḷasiṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 七0 愚者月復月,雖僅取(少)食──以孤沙草端;(彼所得功德),不及思法者,十六分之一。 [LChnFn05-05][LChnFn05-06][MettFn05-13]
漢譯( 敬法 法師 譯, 白話文版) [4]
70 愚人月復一月以古沙草攝取飲食,
卻不值思惟真諦者的十六份之一。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:愚好美食,月月滋甚,於十六分,未一思法T04, 563c
  2. 出曜經:從月至其月,愚者用摶食,彼不信於佛,十六不獲一T04,726b
  3. 法集要頌經:從月至於月,愚者用飲食,彼人不信佛,十六不獲一T04, 789b
4.佛本行集經:猶如小兒月月學,所食如彼茅草頭,若人歸信佛如來,能勝於彼十六分T03, 856c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

REALIZATION IS FAR SUPERIOR TO MERE FASTING

  1. Month after month a fool may eat only as much food as can be picked up on the tip of a kusa grass blade; [NāradaFn05-05] but he is not worth a sixteenth part of them who have comprehended the Truth. [NāradaFn05-06]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 70. Month after month a fool may eat his food with the tip of a blade of grass, but he still is not worth a sixteenth part of the those who have comprehended the Truth.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

70

Month after month
the fool might eat
only a tip-of-grass measure of food,
but he wouldn't be worth
     one sixteenth
of those who've fathomed
the Dhamma.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
70
Though month after month, as a spoon for his nourishment,
A fool should a grass-tip employ (as self-punishment),
His value is not even one in sixteen
Of that person who Dhamma, with insight, has seen.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 70 Let a fool month after month eat his food (like an ascetic) with the tip of a blade of Kusa grass, yet he is not worth the sixteenth particle of those who have well weighed the law.
英譯(Cited from DLMBS) [12]
DhP 70
Month by month can a fool eat his food with a blade of the kusa grass,
he is not worth a sixteenth part of those, who have realized the Dharma. [DLMBSFn-V070]
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. 070
Dhammapada Dhp. 071
巴利原典 (PTS) [1]
71. Na hi pāpaṃ kataṃ kamma sajju khīraṃ'va muccati
Ḍahantaṃ bālamanveti bhasmacchanno'va pāvako.
巴利原典 (CSCD) [2]
71. Na hi pāpaṃ kataṃ kammaṃ, sajju khīraṃva muccati;
Ḍahantaṃ bālamanveti, bhasmacchannova [bhasmāchannova (sī. pī. ka.)] pāvako.
漢譯( 了參 法師 譯, 文言文版) [3] 七一 猶如搆牛乳,醍醐非速成。愚人造惡業,不即感惡果,業力隨其後,如死灰覆火。 [LChnFn05-07][MettFn05-14]
漢譯( 敬法 法師 譯, 白話文版) [4]
71 惡業不會即刻帶來果報,就像鮮奶不會即刻凝固,
但是它依然跟隨著愚人,猶如以灰覆蓋的活火炭。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:惡不即時,如[(穀-禾)/牛]牛乳,罪在陰祠,如灰覆火T04,565a
  2. 出曜經:惡不即時,如[(殼-一)/牛]牛乳,罪在陰伺,如灰覆火T04,671b
  3. 法集要頌經:惡不即時受,如[(殼-一)/牛]牛湩汁,罪在於陰伺,譬如灰覆火T04,782a
4.大般泥洹經:已作惡業者,如薩闍乳酪,愚者輕被燒,如灰覆火上T12,892c
5.大般涅槃經:作惡不即受,如乳即成酪,猶灰覆火上,愚者輕蹈之T12,419a
6.大般涅槃經:作惡不即受,如乳即成酪,猶灰覆火上,愚者輕蹈之T12, 660a
7.大毘婆沙論:作惡不即受,非如乳成酪,猶灰覆火上,愚蹈久方燒T27,264a
8.大毘婆沙論:作惡不即受,非如乳成酪,猶灰覆火上,愚蹈久方燒T27, 393b
9.婆沙論:作惡不即熟,如薩遮投乳,不即燒愚小,猶如灰底火T28, 205a
10.婆沙論:作惡不即受,不如乳成酪,愚蹈灰底火,不即時燒足T28, 294a
11.鞞婆沙論:作惡不即受,如薩闍乳酪,罪惡燒所追,如灰覆火上T28,464c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

EVIL TAKES EFFECT AT THE OPPORTUNE MOMENT

  1. Verily, an evil deed committed does not immediately bear fruit, just as milk curdles not at once; smouldering, it follows the fool like fire covered with ashes.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 71. Truly, an evil deed committed does not immediately bear fruit, like milk that does not turn sour all at once. But smoldering, it follows the fool like fire covered by ashes.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

71 [ThaniSFn-V71]

An evil deed, when done,
doesn't — like ready milk —
come out right away.
It follows the fool,
       smoldering
like a fire
hidden in ashes.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
71
Though milk squirts out immediately,
Iniquity’s corollary
Will burn the fool enduringly,
Like coal that smoulders steadily.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 71 An evil deed, like newly-drawn milk, does not turn (suddenly); smouldering, like fire covered by ashes, it follows the fool.
英譯(Cited from DLMBS) [12]
DhP 71
An evil deed when done, doesn't instantly bear fruits; just like milk does not coagulate at once.
Burning, it follows the fool like fire covered with ashes. [DLMBSFn-V071]
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. 071
Dhammapada Dhp. 072
巴利原典 (PTS) [1]
72. Yāvadeva anatthāya ñattaṃ bālassa jāyati
Hanti bālassa sukkaṃsaṃ muddhamassa vipātayaṃ.
巴利原典 (CSCD) [2]
72. Yāvadeva anatthāya, ñattaṃ [ñātaṃ (?)] bālassa jāyati;
Hanti bālassa sukkaṃsaṃ, muddhamassa vipātayaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 七二 愚夫求知識,反而趨滅亡,損害其幸福,破碎其頭首。 [LChnFn05-08][MettFn05-15]
漢譯( 敬法 法師 譯, 白話文版) [4]
72 愚人所獲得的知識,就只會對自己不利,
它毀滅愚人的光明,也使他的頭顱破裂。 [CFFn05-02]
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:愚生念慮,至終無利,自招刀杖,報有印章T04, 563c
  2. 法句經:如是貪無利,當知從癡生,愚為此害賢,首領分于地T04, 571c
  3. 出曜經:如是貪無利,當知從癡生,愚為此害賢,首領分在地T04,688c
  4. 法集要頌經:如是貪無利,當知從癡生,愚為此害賢,首落分于地T04,783c
5.坐禪三昧經:破失非利故,小人得名譽,白淨分失盡,乃至頂法墮T15, 279c
6.有部毘奈耶:利養及名聞,愚人所愛樂,能壞眾善法,如劍斫人頭T23, 701b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

KNOWLEDGE AND FAME TEND TO THE RUIN OF FOOLS

  1. To his ruin, indeed, the fool gains knowledge and fame; they destroy his bright lot and cleave his head. [NāradaFn05-07]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 72. To his own ruin the fool gains knowledge, for it cleaves his head and destroys his innate goodness.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

72-74

Only for his ruin
does renown come to the fool.
It ravages his bright fortune
& rips his head     apart.

He would want unwarranted status,
preeminence     among monks,
authority       among monasteries,
homage      from lay families.

'Let householders & those gone forth
both think that this
was done by me alone.
May I alone determine
what's a duty, what's not':
  the resolve of a fool
  as they grow —
     his desire & pride.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
72
Training arises for a fool, to his detriment. It ruins any goodness in him, and utterly destroys him.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 72 And when the evil deed, after it has become known, brings sorrow to the fool, then it destroys his bright lot, nay, it cleaves his head.
英譯(Cited from DLMBS) [12]
DhP 72
A fool gains knowledge altogether for his harm.
It kills his fortune; it destroys his head. [DLMBSFn-V072]
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. 072
Dhammapada Dhp. 073
巴利原典 (PTS) [1]
73. Asataṃ bhāvanamiccheyya purekkhārañca bhikkhusu
Āvāsesu ca issariyaṃ pūjā parakulesu ca.
巴利原典 (CSCD) [2]
73. Asantaṃ bhāvanamiccheyya [asantaṃ bhāvamiccheyya (syā.), asantabhāvanamiccheyya (ka.)], purekkhārañca bhikkhusu;
Āvāsesu ca issariyaṃ, pūjā parakulesu ca.
漢譯( 了參 法師 譯, 文言文版) [3] 七三 (愚人)騖虛名:僧中作上座,僧院為院主,他人求供養。 [MettFn05-16]
漢譯( 敬法 法師 譯, 白話文版) [4]
73 無德者有非份之求,要在眾比丘中居先,
要在寺院裡掌主權,及貪求別家的禮敬。 [CFFn05-03]
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:遠道近欲者,為食在學名,貪猗家居故,多取供異姓T04, 563c
  2. 法句經:遠道順邪,貪養比丘,止有慳意,以供彼姓T04, 571c
  3. 出曜經:愚人貪利養,求望名譽稱,在家自興嫉,常求他供養T04,688c
  4. 法集要頌經:貪利不善性,苾芻勿羨之,住處多愛戀,希望他供養T04, 783c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE IGNORANT SEEK UNDUE FAME

  1. The fool will desire undue reputation, precedence among monks, authority in the monasteries, honour among other families.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 73. The fool seeks undeserved reputation, precedence among monks, authority over monasteries, and honor among householders.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

72-74

Only for his ruin
does renown come to the fool.
It ravages his bright fortune
& rips his head     apart.

He would want unwarranted status,
preeminence     among monks,
authority       among monasteries,
homage      from lay families.

'Let householders & those gone forth
both think that this
was done by me alone.
May I alone determine
what's a duty, what's not':
  the resolve of a fool
  as they grow —
     his desire & pride.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
73
A fool might wish for undue reverence,
To be the master of the residence,
‘Midst monks to have the right to precedence,
And from the folk, respectful deference.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 73 Let the fool wish for a false reputation, for precedence among the Bhikshus, for lordship in the convents, for worship among other people!
英譯(Cited from DLMBS) [12]
DhP 73
He might want undue respect, deference from monks,
supremacy over dwellings and devotion from other families. [DLMBSFn-V073]
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. 073
Dhammapada Dhp. 074
巴利原典 (PTS) [1]
74. Mameva kataṃ maññantū gihī pabbajitā ubho
Mameva ativasā assu kiccākiccesu kismici
Iti bālassa saṃkappo icchā māno ca vaḍḍhati.
巴利原典 (CSCD) [2]
74. Mameva kata maññantu, gihīpabbajitā ubho;
Mamevātivasā assu, kiccākiccesu kismici;
漢譯( 了參 法師 譯, 文言文版) [3] 七四 『僧與俗共知──此事由我作,事無論大小,皆由我作主』,愚人作此想,貪與慢增長。 [MettFn05-16]
漢譯( 敬法 法師 譯, 白話文版) [4]
74 願居士出家眾兩者,皆想諸事因我成就。
無論一切大小的事,讓他們聽我的指示。
這就是愚人的想法,其貪欲與我慢增長。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:學莫墮二望,莫作家沙門,貪家違聖教,為後自匱乏。此行與愚同,但令欲慢增T04, 563c
  2. 法句經:勿猗此養,為家捨罪,此非至意,用用何益,愚為愚計,欲慢用增T04, 571c
  3. 出曜經:勿猗此養,為家捨罪,此非至意,用用何益T04, 689a
  4. 法集要頌經:在家及出家,族姓諸愚迷,貪利興嫉心,我為降伏彼,愚為愚計想,欲慢日夜增T04, 783c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Let both laymen and monks think, "by myself was this done; in every work, great or small, let them refer to me". Such is the ambition of the fool; his desires and pride increase.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 74. "Let both laymen and monks think that it was done by me. In every work, great and small, let them follow me" — such is the ambition of the fool; thus his desire and pride increase.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

72-74

Only for his ruin
does renown come to the fool.
It ravages his bright fortune
& rips his head     apart.

He would want unwarranted status,
preeminence     among monks,
authority       among monasteries,
homage      from lay families.

'Let householders & those gone forth
both think that this
was done by me alone.
May I alone determine
what's a duty, what's not':
  the resolve of a fool
  as they grow —
     his desire & pride.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
74
“Let monks and all the folk conceive
The author of these things was me!
And in their many undertakings,
May they take up my suggestions!”
For this fool, his thoughts unwise,
His pride expands, his longings thrive.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 74 "May both the layman and he who has left the world think that this is done by me; may they be subject to me in everything which is to be done or is not to be done," thus is the mind of the fool, and his desire and pride increase.
英譯(Cited from DLMBS) [12]
DhP 74
"Let both householders and monks think that it was done by me,
let them be under my will, in whatever duties."
Such are fool's thoughts. His desire and pride grows. [DLMBSFn-V074]
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. 074
Dhammapada Dhp. 075
巴利原典 (PTS) [1]
75. Aññā hi lābhūpanisā aññā nibbānagāminī75
Evametaṃ abhiññāya bhikkhu buddhassa sāvako
Sakkāraṃ nābhinandeyya vivekamanubrūhaye.

Bālavaggo pañcamo.

巴利原典 (CSCD) [2]
75. Aññā hi lābhūpanisā, aññā nibbānagāminī;
Evametaṃ abhiññāya, bhikkhu buddhassa sāvako;
Sakkāraṃ nābhinandeyya, vivekamanubrūhaye.

Bālavaggo pañcamo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

七五 一(道)引世利,一(道)向涅槃。佛弟子比丘,當如是了知,莫貪著世利,專注於遠離。 [MettFn05-17][MettFn05-18][MettFn05-19]

愚品第五竟

漢譯( 敬法 法師 譯, 白話文版) [4]
75 一個導向世俗成就,另一個則導向涅槃;
如是明瞭此中差別,身為佛弟子的比丘,
不應樂於世俗利養,應該致力培育捨離。

愚人品第五完畢

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:利求之願異,求道意亦異,是以有識者,出為佛弟子。棄愛捨世習,終不墮生死T04, 563c
  2. 法句經:異哉失利,泥洹不同,諦知是者,比丘佛子,不樂利養,閑居却意T04, 571c
  3. 出曜經:異哉夫利養,泥洹趣不同,能諦知是者,比丘真佛子,不樂著利養,閑居却亂意T04,689b
  4. 法集要頌經:異哉得利養,圓寂趣不同,能論知足者,苾芻真佛子,不貪著名譽,喜悅是智人T04, 783c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE PATH TO GAIN IS ONE AND TO NIBBĀNA IS ANOTHER

  1. Surely the path that leads to worldly gain is one, and the path that leads to Nibbāna is another; understanding this, the bhikkhu, the disciple of the Buddha, should not rejoice in worldly favours, but cultivate detachment. [NāradaFn05-08]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 75. One is the quest for worldly gain, and quite another is the path to Nibbana. Clearly understanding this, let not the monk, the disciple of the Buddha, be carried away by worldly acclaim, but develop detachment instead.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

75

The path to material gain
  goes one way,
the way to Unbinding,
  another.
Realizing this, the monk,
a disciple to the Awakened One,
should not relish offerings,
should cultivate        seclusion
     instead.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
75
One path leads to liberation;
One to gifts accumulation.
Those who pay the Lord attention
See both paths with comprehension.
With no like for veneration,
May they strive in isolation!
英譯(Translated from the Pali by Friedrich Max Müller) [10] 75 "One is the road that leads to wealth, another the road that leads to Nirvana;" if the Bhikshu, the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world.
英譯(Cited from DLMBS) [12]
DhP 75
Something else are worldly gains, something else is the path leading to the Nirvana.
Thus let a monk, the Buddha's student, having fully understood this,
not rejoice at worship, but let him devote himself to solitude. [DLMBSFn-V075]
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. 075

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
[LChnFn05-01]〔註05-01〕 「由旬」(Yojana) 路程距離的單位。
[LChnFn05-02]〔註05-02〕 「輪迴」(Sa.msaara) 生死流轉不停的意思。
[LChnFn05-03]〔註05-03〕 「異熟」(Vipaka)是指將來的善惡果報。這裡是惡果。
[LChnFn05-04]〔註05-04〕 是未來的善果。
[LChnFn05-05]〔註05-05〕 「孤沙」(Kusa) 是香草名。原文 Kusaggena 是用孤沙草的尖端(取食)的意思。
[LChnFn05-06]〔註05-06〕 「思法者」(Sankhata-Dhammaana.m) 是深入正法的人。依註解說:是覺悟四諦(苦、集、滅、道)的人。
[LChnFn05-07]〔註05-07〕 以牛乳作醍醐,須經一日一夜才能凝結。
[LChnFn05-08]〔註05-08〕 「頭首」指他的智慧。
[CFFn05-01]〔敬法法師註05-01〕 16 一由旬大約有七英里。
[CFFn05-02]〔敬法法師註05-02〕 17 註釋: 頭顱 是指智慧。
[CFFn05-03]〔敬法法師註05-03〕 18 註釋: 以及別家的禮敬 (pūjā parakulesu ca):對於不是父母親,也不是親戚的(別人家),他如此期望他們以四資具來禮敬:「啊,願他們只給我,而不是(供養給)其他人!」
[MettFn05-01]〔明法尊者註05-01〕 由旬:yojana,英文league,一由旬,指公牛掛軛行走一日的旅程。約有 七~八公里。
[MettFn05-02]

〔明法尊者註05-02〕 本偈為波斯匿王向世尊說的偈頌。波斯匿王因迷戀一位有夫之婦,想出設計殺其夫,而橫刀奪愛之計,當晚因聽到奇怪的聲音而難以入眠。波斯匿王請問世尊,世尊說,這是四位在世時犯邪淫的人,正在地獄受苦的聲音。波斯匿王有所醒寤,不再迷戀他妻。

PS: 請參 法句經故事集 ,五~一、波斯匿王迷戀他人妻子 (偈 060)。

[MettFn05-03]

〔明法尊者註05-05〕 大迦葉長老住在王舍城時,有兩位年輕沙彌跟他修習。其中一位恭敬、服從又盡責。另一位則否。告誡他時,他反而生氣。某日,大迦葉尊者外出時,這位頑強、愚蠢的沙彌留在精舍,打破所有的鍋子,並且放火燒精舍。佛陀告誡大迦葉長老寧可獨居,也不要跟愚人共處。

PS: 請參 法句經故事集 ,五~二、頑強不馴的年輕沙彌 (偈 061)。

[MettFn05-04]

〔明法尊者註05-04〕 阿難達(Ānandaseṭṭhi)是舍衛城中富有但吝嗇的人。他甚至在屋裡埋五甕金幣,但直到他去世,也沒有告訴兒子。死後往生到離舍衛城不遠的乞丐村,長大當乞丐,他曾到前世的家乞討,孫子輩看到他很醜,就叫僕人把他趕走。佛陀就叫阿難尊者去請他前世的兒子前來一談。佛陀告訴他,這乞丐是他前世的父親,但他不相信,佛陀就叫乞丐去挖出那五甕金幣,他才相信。

本句白話:「『我的孩子,我的財產』,愚人常(為此)焦慮(vihaññati)。其實「我」無有我,哪裡有子,哪裡有財產?」

PS: 請參 062 典故 ;或 法句經故事集 ,五~三、吝嗇富翁的命運 (偈 062)。

[MettFn05-05]

〔明法尊者註05-05〕 兩位小偷與一群信徒,到給孤獨園聽聞佛陀說法。其中一位馬上就了悟佛法。另一位卻不用心,到處偷錢。不偷錢的小偷,後來來向佛陀報告。

PS: 請參 法句經故事集 ,五~四、如何分辨愚癡的人 (偈 063)。

[MettFn05-06]〔明法尊者註05-06〕 達摩 (dhamma):法、真理。
[MettFn05-07]

〔明法尊者註05-07〕 優陀夷長老(Udāyitthera)與世尊共住,喜歡坐在講台上,某日一群客比丘以為他會說法,請教他,但是他不知回答(五)蘊、(六)界、(六)處的問題。

PS: 請參 法句經故事集 ,五~五、不能領悟佛法的癡人 (偈 064)。

[MettFn05-08]

〔明法尊者註05-08〕 有一天,波婆城來的一夥約三十位比丘(tiṁsamatte Pāveyyake)曾在劫貝樹林聽過佛陀說法。他們出家後修十三頭陀行,後來當聽聞佛陀講解《無始相應經》(Anamataggadhammadesanaṁ)時,全都證得阿羅漢果。當其他比丘問這些比丘怎麼這麼快就證得阿羅漢果,佛陀說出此偈。

PS: 請參 法句經故事集 ,五~六、智者領悟佛法 (偈 065)。

[MettFn05-09]〔明法尊者註05-09〕 異熟 (vipāka):果報(造善.惡因所得的善.惡果)。
[MettFn05-10]

〔明法尊者註05-10〕 有一天,在路上佛陀看著裝滿錢的袋子(贓物)向阿難說:「阿難!看!那是毒蛇。」「大德!我看到劇毒(的蛇)。」附近的農夫聽到就去看看,結果發現一袋錢,把它藏起來。後來農夫被抓,判死刑。受刑前農夫一直唸著:「阿難!看!那是毒蛇。大德!我看到劇毒(的蛇)。」行刑的人十分困惑,就把農夫押回,國王請佛陀作證之後,才免死。佛陀說:「智者不做會令人後悔的事。」(cf.大正No.201.《大莊嚴論經》(34)T4.289.3;大正No.208.《眾經撰雜譬喻》(6)T4.533.2-3;大正No.1435.《十誦律》卷第十五,T23.107-8)

PS: 請參 法句經故事集 ,五~八、佛陀拯救無知的農人 (偈 067)。

[MettFn05-11]

〔明法尊者註05-11〕 一花匠每天都要供應頻婆沙羅王茉莉花,某日他當街見到佛陀,不計後果地把花獻給佛陀,後來頻婆沙羅王知道了,贊美他的虔誠與勇氣。

PS: 請參 法句經故事集 ,五~九、信仰堅定的插花匠 (偈 068)。

[MettFn05-12]

〔明法尊者註05-12〕 本偈為世尊在蓮華色比丘尼被強暴之後說的偈頌。蓮華色比丘尼為舍衛城富家女,她出家後,有一天她點火,觀火遍,就證得阿羅漢。她獨居於森林,有一天被強暴,但不受樂,因而不犯戒。世尊向波斯匿王說比丘尼住森林有危險。於是波斯匿王在城內為比丘尼蓋精舍。

PS: 請參 法句經故事集 ,五~十、強暴比丘尼的年輕男子 (偈 069)。

[MettFn05-13]

〔明法尊者註05-13〕 孤沙草:Kusa,香茅草或吉祥草,台語「茅草菰hm5chau2koo1」。以孤沙草的尖端取少少食。

PS: 請參 070 典故 ;或 法句經故事集 ,五~十一、欺騙他人的苦行者 (偈 070)。

[MettFn05-14]

〔明法尊者註05-14〕 本偈說大目犍連見到人面蛇身的故事。那餓鬼曾是殺死壞人的果報。

PS: 請參 法句經故事集 ,五~十二、人面蛇身的餓鬼 (偈 071)。

[MettFn05-15]

〔明法尊者註05-15〕 頭首 :muddham(頭),指智慧。DhA:Muddhanti paññāyetaṁ nāmaṁ.(頭:此名為「慧」。)

PS: 請參 法句經故事集 ,五~十三、謹言慎行 (偈 072)。

[MettFn05-16](1, 2)

〔明法尊者註05-16〕 質多(Citto)居士有一次遇見摩訶男長老(Mahānāmatthera),供養他,聽他說法,聽完之後,他就證得須陀洹果。後來,他在他的芒果園裡興建了一座精舍,給比丘住宿,而殊達瑪長老(Sudhammatthera)則是常住比丘。有一天,舍利弗尊者與大目犍連尊者到精舍來。質多居士在聽完舍利弗的說法後,即證得三果。質多居士就邀請他們兩人於隔天到家中供養,也邀請殊達瑪質多,但是由於他嫉妒而拒絕。佛陀知道後,說出此偈。

PS: 請參 法句經故事集 ,五~十四、信徒與固執的比丘 (偈 073~074)。

[MettFn05-17]〔明法尊者註05-16〕 一道向涅槃 ︰一條道路導向世俗的利益,另一條道路向涅槃、解脫。
[MettFn05-18]〔明法尊者註05-17〕 遠離 :DhA:kāyavivekoti kāyassa ekībhāvo. Cittavivekoti aṭṭha samāpattiyo. Upadhivivekoti nibbānaṁ. ( 身的遠離 :身的成為孤獨。 心的遠離 :八等至(八定)。 存留的遠離 :涅槃。)
[MettFn05-19]

〔明法尊者註05-18〕 林住者帝沙長老(Vanavāsikatissatthera)七歲當沙彌,三個月就證得阿羅漢果。

PS: 請參 法句經故事集 ,五~十五、贏得眾人敬仰的沙彌 (偈 075)。

[NāradaFn05-01](Ven. Nārada 05-01) Lit., wandering again and again. It is the ocean of life or existence. Saṃsāra is defined as the unbroken flow of the stream of aggregates, elements, and sense-faculties. Saṃsāra is also explained as the "continued flow of the stream of being from life to life, from existence to existence".
[NāradaFn05-02](Ven. Nārada 05-02) Sahāyatā, According to the Commentary this term connotes higher morality, insight, Paths and Fruits of Sainthood. No such virtues are found in the foolish.
[NāradaFn05-03](Ven. Nārada 05-03) Out of compassion, to work for their betterment one may associate with the foolish but not be contaminated by them.
[NāradaFn05-04](Ven. Nārada 05-04) Madhu vā - in most texts
[NāradaFn05-05](Ven. Nārada 05-05) Literally month after month, with a kusa grass blade, a fool may eat his food.
[NāradaFn05-06]

(Ven. Nārada 05-06) Saṅkhatadhammānaṃ, "who have well weighed the Law", Max Muller and Burlingame. "Who well have taken things into account", Mrs. Rhys Davids. "Who have studied the Dhamma noble", Woodward. The commentarial explanation is: "The Ariyas who have realized the four Noble Truths".

The prolonged, so-called meritorious fasting of alien ascetics who have not destroyed the passions, is not worth the sixteenth part of a solitary day's fasting of an Ariya who has realized the four noble Truths.

[NāradaFn05-07](Ven. Nārada 05-07) That is, his wisdom.
[NāradaFn05-08](Ven. Nārada 05-08) Viveka, separation or detachment, is threefold, namely: bodily separation from the crowd (kāyaviveka), mental separation from passions (cittaviveka), and complete separation from all conditioned things which is Nibbāna (upadhiviveka).
[ThaniSFn-V71](Ven. Thanissaro V. 71) "Doesn't — like ready milk — come out right away": All Pali recensions of this verse give the verb muccati — "to come out" or "to be released" — whereas DhpA agrees with the Sanskrit recensions in reading the verb as if it were mucchati/murchati, "to curdle." The former reading makes more sense, both in terms of the image of the poem — which contrasts coming out with staying hidden — and with the plain fact that fresh milk doesn't curdle right away. The Chinese translation of Dhp supports this reading, as do two of three scholarly editions of the Patna Dhp.
[DLMBSFn-V060]

(DLMBS Commentary V060) King Pasenadi of Kosala once saw a beautiful woman in the city. He instantly fell in love with her. He found out that she was already married and so he gave her husband a job in the palace. Then the king sent the young man on an impossible mission. He told him to collect some lotus flowers and red earth from the underground world and to return to the city the same day. He thought of course that the man will never complete the task and so will never dare to come back. Thus the king could take the wife to himself.

The young man set out on his mission. On the way he shared his food with some traveler. Then he threw the rest of the food to the river and called the guardian spirits, telling them that he shares with them his merit obtained from sharing the food with others. The guardian spirit of the river then brought him the flowers and earth from the underworld.

The young man returned to the city only to find the gates closed. The king had the city gates closed early in fear that the man will complete the task in time. So he put the flowers and earth on the ground, declared loudly that his mission is complete and went for the night to the monastery of Jetavana.

The king was obsessed with his desire for the young woman, so he could not sleep that night. He heard some strange sounds. In the morning he went to see the Buddha about them. The Buddha told him that the sounds he heard came from the men who desired others' wives and now suffer in hell.

The king realized foolishness of his actions and reflected that now he knows how long is the night for the sleepless. Also the young man realized how long is the journey for one who is tired.

The Buddha told them by this verse that longest is the Samsara for those who are foolish and do not know the Dharma.

[DLMBSFn-V061]

(DLMBS Commentary V061) Venerable Mahākassapa was once staying near Rājagaha. At that time he had two novices with him. One of them was very good, diligent, respectful and obedient whereas the other one was lazy, disrespectful and naughty.

When Kassapa admonished the bad novice, he became angry. One day he went to the village to get some food and lied that Kassapa was sick. So the people gave him very good food for Venerable Kassapa. But the novice ate all himself and came back to Kassapa empty-handed. He was admonished once again, but instead of repenting he became even angrier.

The next day when Kassapa left for his alms-round, the young novice broke all things and set fire to the monastery.

When the Buddha heard about this he spoke this verse, remarking that it would be better for Kassapa to live alone than to associate himself with such a fool.

[DLMBSFn-V062]

(DLMBS Commentary V062) In the city of Sāvatthi there once lived a rich but very stingy man. He was extremely wealthy but he did not give anything away in charity. Before he died, he buried five pots of gold in the garden, but he did not tell his son about it.

He was born again in a village of beggars close to Sāvatthi. Since the time his mother became pregnant with him, the income of beggars decreased dramatically. They decided, that the boy must be unlucky, so they drove his mother and him from the village. So they begged on themselves.

Whenever she went begging by herself, she would get as much as before, but when she took the boy with her, she got nothing. So when the boy grew up, his mother sent him out alone to beg.

He wandered about in Sāvatthi and he entered his old house. His former son were frightened by him and ordered him to be thrown out of the house.

The Buddha happened to see this incident and he told him that the young beggar was nobody else but his own dead father. The son did not believe it, so the Buddha ordered the boy to reveal where he buried the gold. Only then did his son accept the truth and he became a disciple of the Buddha.

[DLMBSFn-V063]

(DLMBS Commentary V063) A group of Buddha's followers once went to the monastery to hear the Dharma. Two thieves joined them. One of them was busy stealing from the devotees, so he did not pay any attention to what the Buddha was saying. The other one listened and soon he understood the Dharma and stopped stealing.

When they returned home, the first thief laughed at the second one: "You are so stupid, you did not bring back anything! I am very wise, because I stole a lot of things." The other thief then went to the Buddha and told him what happened.

The Buddha explained by this verse that the fool who knows that he is a fool is wise at least to that extent, whereas the fool who thinks that he is wise can be truly called a fool.

[DLMBSFn-V064]

(DLMBS Commentary V064) There was a monk named Udāyi, who was very ignorant. He used to sit on the platform from which the best teachers delivered the discourses. Once a group of traveling monks took him for a learned monk and gave him some questions on the Dharma. But Udāyi could not answer, because he actually did not know anything about the Dharma. The monks were surprised that somebody can stay close to the Buddha for such a long time and still know so very little.

The Buddha explained by this verse that although a fool associates with somebody wise even for whole his life, he still does not realize the Dharma, just as a spoon can never taste the soup, although it is used it for eating the very soup.

[DLMBSFn-V065]

(DLMBS Commentary V065) In the city of Pāveyyaka there lived a group of young friends. Once they went to a forest and took a courtesan with them. While they were resting, the courtesan ran away with their money. While they searched for her in the forest, they met the Buddha. They stopped looking for the woman and listened to the Buddha's teachings. Immediately they all became monks and followed the Buddha to the monastery. They all practiced very diligently and soon (when the Buddha was delivering one of the discourses), they all became Arahants.

Some other monks were surprised, how is it possible to attain the arahantship so quickly. The Buddha explained by this verse, that an intelligent person could quickly realize the Dharma although he is associated with a wise person only for a very short time - just as the tongue tastes the soup.

[DLMBSFn-V066]

(DLMBS Commentary V066) There was a man named Suppabuddha. In one of his previous existences he killed a courtesan and she vowed a revenge on him. In yet another existence he spat on a holy man.

As a result of these actions he was born as a leper. Once he listened to the Buddha's discourse. He very quickly realized the Dharma and followed the Buddha to the monastery.

Sakka, the king of gods, wanted to test him and so he appeared in front of him and told him: "You are only a poor man. If you renounce the Buddha, I will give you all the wealth of the world." But Suppabuddha replied, that he was actually an extremely rich man - having the faith in the Buddha and his teaching.

Then Sakka related the story to the Buddha, who said that a hundred Sakkas could not turn Suppabuddha of the right path. Suppabuddha then went to see the Buddha and on the way back from the monastery an evil spirit - the woman whom he killed in a previous existence - killed him.

The monks asked the Buddha where was Suppabuddha reborn and the Buddha told them, that he had been reborn in Tāvatimsa heaven. By doing bad deeds over the period of several lives he accumulated a lot of defilements. These caused him so much pain and suffering, but his realizing the Dharma has cleared them away.

[DLMBSFn-V067]

(DLMBS Commentary V067) Some thieves were once dividing the stolen goods amongst themselves in the field. But accidentally, they left one bag of money behind.

Then a farmer from a nearby village started to plough that very field. The Buddha accompanied by Venerable Ānanda went by and the Buddha said: "Ānanda, look at that poisonous snake!" To which Ānanda replied: "Yes, Venerable Sir, it indeed is a very poisonous snake." The farmer was very curious so he went to investigate. He found the bag with money and took it with him.

Then the people who were robbed came to that place, followed the footprints of the farmer and found their money. They took the farmer to the king who ordered him executed. But on the way to the cemetery the poor man was constantly repeating the Buddha and Ānanda's words. The executioners were surprised, so they took him back to see the king. The king then brought the farmer to the presence of the Buddha. After hearing what happened that morning, the king set the farmer free and remarked that if the farmer were not able to call the Buddha as his witness, he would have been killed.

To that the Buddha replied with this verse, saying that a wise man should not do anything he could regret later.

[DLMBSFn-V068]

(DLMBS Commentary V068) In the city of Rājagaha there lived a florist named Sumana. His duty was to bring the king Bimbisāra fresh jasmine flowers every morning. One day he was on his way to the palace with the flowers, when he saw the Buddha and many monks on their alms round. He felt a strong desire to offer the flowers to the Buddha. He decided that even if the king were to fire him or even kill him, he would offer the flowers to the Buddha. He did so and was filled with delightful satisfaction.

When Bimbisāra heard about it, he was extremely happy with what Sumana have done. He praised him for his devotion and gave him a big reward.

Venerable Ānanda asked the Buddha what consequences would Sumana bear for this action. The Buddha replied that Sumana would not be reborn any more in any of the lower worlds and that he will attain arahantship in the near future.

[DLMBSFn-V069]

(DLMBS Commentary V069) In the city of Sāvatthi lived a beautiful girl named Uppalavaṇṇā. The news of her beauty traveled very far and she had many suitors from near and afar. Amongst them was her cousin Nanda who fell in love with her hopelessly. But she decided not to marry any of them and became a nun instead. One day after lightening a lamp she kept her mind fixed on the flame as her object of meditation and she attained arahantship.

Later she moved to the forest and lived in solitude. Once Nanda came to her hut when she was not there and hid under the couch. He was determined to take her by force if she did not agree to marry him. Uppalavaṇṇā returned and he jumped up. She tried to warn him, told him that he would have to bear consequences for his actions, but he did not listen and raped her. For this he indeed had to suffer a long period of time.

When the Buddha heard about this, he told King Pasenadi of Kosala about the dangers that nuns living by themselves in the forest had to face. The king built a monastery within the city and from that time on the nuns lived only in the city.

[DLMBSFn-V070]

(DLMBS Commentary V070) In the city of Sāvatthi there lived a young man of a rich family. His name was Jambuka. He had very strange habits. He would sleep only on the floor and eat his own excrements. When he grew up, his parents sent him to the ascetics. But even those ascetics felt his habits were too disgusting so they sent him away. After that he lived alone in the forest. During the day he would stay on one leg (as he said, he was to heavy for the earth to bear him) and with his mouth open (he boasted that he lived only on air). He also used to say that he never sits down and never sleeps. But at night he slept on the floor and ate his own excrements.

Many people started to count themselves as his followers; they would bring him food and gifts. But he did not take anything, only sometimes he would take a little bit of food and eat it with the tip of the kusa grass, which was quite common practice for ascetics. Thus he lived many years.

Once the Buddha came to where he was staying and asked for a place to spend the night. Jambuka let him sleep in the nearby cave. At night, many gods and supernatural beings came to pay homage to the Buddha. Jambuka saw this and asked the Buddha what happened.

When the Buddha told him that these beings were gods, Jambuka was impressed. He told the Buddha that he must be a very holy person, because although he himself spent years standing on one leg and eating only air, no god ever came to pay homage to him. The Buddha told him that he could not be fooled. He said that he knew very well that Jambuka slept on the ground every night and ate his excrements.

The Buddha also explained, that during one of his previous existences Jambuka had prevented a certain monk to go obtain alms food and how he threw away the food that was sent with him for that very monk. As a result of these actions he was born with these strange habits.

Jambuka realized his mistakes and paid respects to the Buddha. The Buddha delivered a discourse, at the end of which Jambuka attained arahantship and became one of the Buddha's monks.

When Jambuka's followers arrived they were surprised to see their teacher with the Buddha. Jambuka announced that he was now a member of Buddha's Sangha, the Order and a disciple of the Buddha. The Buddha explained that the cruelest austerities practiced for a long period of time are not worth even one-sixteenth of understanding of the true Dharma.

[DLMBSFn-V071]

(DLMBS Commentary V071) Once the Venerable Moggallāna with Venerable Lakkhana were on alms round in the city of Rājagaha. Suddenly Venerable Moggallāna smiled but did not say anything. When they returned to the monastery, Lakkhana asked why he smiled. Moggallāna explained, that he saw a peta-ghost in the village. The Buddha then said that he himself saw that very peta on the day he attained awakenment. In one of his previous existences it was a rich landowner. There lived an Individual Buddha (Paccekabuddha) close to one of his fields. People who went to pay their respects to this Buddha had to pass through his field. He feared that this would damage the field and so he set fire to it. So the Buddha had to move to some other place. Because of this evil deed he was reborn as a peta-ghost.

At the end the Buddha spoke this verse, saying that although at the time of the evil action it may seem there are no consequences, they will surely come in the future. Because we cannot see the fire through the ashes it is covered with, does not mean there is no fire at all.

[DLMBSFn-V072]

(DLMBS Commentary V072) Venerable Moggallāna once saw a peta-ghost on one of his alms rounds. The Buddha then related the story about this particular ghost. He said, that a long time ago he was a man very skilful in throwing stones. He studied this art for a long time and then he asked his teacher for permission to try his skills. His teacher warned him not to hit cows or people - he would have to pay compensations to the owner of the cow or the relatives of that person.

This foolish man then went out and saw a holy man. Since the holy man had no relatives, he thought that this would be a good practice target. So he threw stones at the holy man and killed him. The public then became very angry and killed the man in turn. Besides, he was reborn many times in very miserable states. In this present existence, he was reborn as a peta-ghost whose head was being hit with hot hammers.

The Buddha then explained by this verse that a fool gains knowledge only for his misfortune, because he does not know how to use it properly and certainly it will cause him some harm.

[DLMBSFn-V073]

(DLMBS Commentary V073) A householder named Citta once met Venerable Mahānāma, one of the first Buddha's disciples. When listening to the discourse given by him, Citta realized the Dharma. Therefore, he built a monastery in his mango grove and installed a monk named Sudhamma as the resident monk.

On day, Venerable Moggallāna and Venerable Sāriputta came to the monastery. They gave a discourse and after hearing it, Citta attained the third stage of Awakenment. He then invited Moggallāna and Sāriputta to his house for alms food the next day. After that he also invited Sudhamma, but he refused, saying that he was invited only after the other two were. Citta repeated his invitation, but Sudhamma again turned it down.

But the next day Sudhamma came to the Citta's house nevertheless. He was invited inside, but he refused, saying that he was on his alms round. But when he saw tasty food being prepared for Moggallāna and Sāriputta he got envious and angry. He told Citta that he did not want to live in his monastery any longer.

Sudhamma then reported to the Buddha what happened. The Buddha told him, "You have offended a faithful and generous lay disciple. You must go back and apologize for your mistake!" Sudhamma did so, but Citta felt that he still did not realize his mistake fully and refused his apology. Sudhamma went back to the Buddha, who admonished him with this verse (and the following one, see DhP 74). He said, "You should not be attached to this or that dwelling, to this or that lay disciple - in this way the pride and envy will increase."

Sudhamma went back to the Citta's house and this time Citta accepted the apology. Not long after that, Sudhamma attained Arahantship.

[DLMBSFn-V074]

(DLMBS Commentary V074) The story for this verse is identical with the story for the previous one, as they actually form two parts of one rather long verse (see DhP 73).

As with the monk Sudhamma in the story, if we become too attached to our surroundings, if we identify ourselves with it, our desires will grow. If we feel that only we know how to do things and if we expect everybody to follow our leadership in whatever has to be done, our pride will only increase. Needles to say, desire and pride are hindrances on the way to Awakenment.

[DLMBSFn-V075]

(DLMBS Commentary V075) In the city of Sāvatthi lived a well-known man. He often offered alms food to the monks and especially to Venerable Sāriputta. He had a son named Tissa. At the age of seven, the young boy Tissa became a novice under Sāriputta. While living at the Jetavana monastery, relatives would visit him often and bring him many presents. Soon he was tired of these visits so he took a subject of meditation from the Buddha and moved away to the forest monastery. While there, he devoted himself to meditation. Whenever villagers offered him alms, he said just, "May you be well and happy!" After three months of meditation he attained arahantship.

Then Venerable Sāriputta, Moggallāna, and other senior monks paid visit to Tissa. Villagers requested Sāriputta to deliver a discourse, but he let speak Tissa instead. Villagers were not pleased, because they never heard anything from Tissa except for the words "May you be well and happy!" They thought he did not really understand Dharma.

But Tissa gave a discourse and spoke for the whole night. Villagers were impressed and felt lucky that they have such a wise monk with them. But still they were a bit angry with him for not speaking earlier.

Then the Buddha came to the village and told the villagers how lucky they were. If it was not for Tissa, would they all, the Buddha and so many senior monks, come to the village? The villagers realized their luck and did not think about the past any more.


校註:

[NandFn05-01]

〔校註05-001〕 定受眾苦果

說明:參考法雨道場( 明法 法師)出版之修訂版,如此或許語意較清晰。

[NandFn05-02]〔Nanda 校註05-02〕 請參 法句經故事集 ,五~七、堅信三寶的痲瘋患者 (偈 066)。


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 )