namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者


法句經 第六、智者品 多譯本對讀(段層次) Dhammapada (Dhp.) 6. Paṇḍitavaggo




偈頌目錄
Dhp076 Dhp077 Dhp078 Dhp079 Dhp080 Dhp081 Dhp082
Dhp083 Dhp084 Dhp085 Dhp086 Dhp087 Dhp088 Dhp089

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. 076
巴利原典 (PTS) [1]
  1. Paṇḍitavaggo.
76. Nidhinaṃ'va pavattāraṃ yaṃ passe vajjadassinaṃ
Niggayhavādiṃ medhāviṃ tādisaṃ paṇḍitaṃ bhaje
Tādisaṃ bhajamānassa seyyo hoti na pāpiyo.
巴利原典 (CSCD) [2]

6. Paṇḍitavaggo

76. Nidhīnaṃva pavattāraṃ, yaṃ passe vajjadassinaṃ;
Niggayhavādiṃ medhāviṃ, tādisaṃ paṇḍitaṃ bhaje;
Tādisaṃ bhajamānassa, seyyo hoti na pāpiyo.
漢譯( 了參 法師 譯, 文言文版) [3]

六、智者品 [LChnFn06-01]

七六 若見彼智者──能指示過失,並能譴責者,當與彼為友;猶如知識者,能指示寶藏。與彼智人友,定善而無惡。 [MettFn06-01]

漢譯( 敬法 法師 譯, 白話文版) [4]

第六:智者品

76 對於見他人之過失、願意責備人的智者,
應視為開顯寶藏者。應和如此智者相處;
和如此智者相處者,只會更好不會更糟。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:深觀善惡,心知畏忌,畏而不犯,終吉無憂。故世有福,念思紹行,善致其願,福祿轉勝T04, 564a
  2. 出曜經:人欲練其神,要當數修琢,智者易彫飾,乃名世之雄,能親近彼者,安隱無憂惱T04, 743a
  3. 法集要頌經:人欲鍊其神,要當數修琢,智者易彫飾,乃名世之雄,能親近彼者,安隱無憂惱T04, 792a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 6 The Wise

ASSOCIATE WITH THE WISE WHO TRY TO CORRECT YOU

  1. Should one see a wise man, who, like a revealer of treasure, points out faults and reproves; let one associate with such a wise person; it will be better, not worse, for him who associates with such a one.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp VI The Wise

76. Should one find a man who points out faults and who reproves, let him follow such a wise and sagacious person as one would a guide to hidden treasure. It is always better, and never worse, to cultivate such an association.

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

Dhp VI The Wise

76-77

Regard him as one who
      points out
      treasure,
 the wise one who
 seeing your faults
      rebukes you.
 Stay with this sort of sage.
 For the one who stays
 with a sage of this sort,
      things get better,
      not worse.

 Let him admonish, instruct,
   deflect you
 away from poor manners.
 To the good, he's endearing;
 to the bad, he's not.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 6 The Wise

76 & 77
A sage who chides with words of censure,
Showing faults like showing treasure:
If with her you’d pair together,
Then you’d be not worse, but better.
Let her censure, give instruction,
And restrain you from corruption.
Though by wastrels she’s abhorred,
By the sterling, she’s adored.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter VI: The Wise Man (Pandita)

76 If you see an intelligent man who tells you where true treasures are to be found, who shows what is to be avoided, and administers reproofs, follow that wise man; it will be better, not worse, for those who follow him.

英譯(Cited from DLMBS) [12]

Chapter 6: The Wise

DhP 76
Should one see an intelligent person, who speaks rebukingly,
who can see faults as if showing treasures, one should associate with such a wise one.
Associating with such people is better, not worse. [DLMBSFn-V076]
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. 076
Dhammapada Dhp. 077
巴利原典 (PTS) [1]
77. Ovadeyyanusāseyya asabbhā ca nivāraye
Sataṃ hi so piyo hoti asataṃ hoti appiyo.
巴利原典 (CSCD) [2]
77. Ovadeyyānusāseyya, asabbhā ca nivāraye;
Satañhi so piyo hoti, asataṃ hoti appiyo.
漢譯( 了參 法師 譯, 文言文版) [3] 七七 訓誡與教示,阻(他人)過惡。善人愛此人,但為惡人憎。 [LChnFn06-02][MettFn06-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
77 智者應訓與指導,防止他人犯過錯。
他會受到賢者喜,反之惡人卻不喜。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:信善作福,積行不厭,信知陰德,久而必彰T04, 564a
  2. 法句經:起從聖教,禁制不善,近道見愛,離道莫親T04, 567c
  3. 出曜經:教習使稟受,制止非法行,善者之所念,惡者當遠離T04, 654b
  4. 出曜經:晝夜當精勤,牢持於禁戒,為善友所敬,惡友所不念T04, 647b
  5. 出曜經:好行福者,從此到彼,自受福祚,如親來喜。起從聖教,禁制不善,近道見愛,離道莫親。近與不近,所往者異,近道昇天,不近墮獄T04, 654a
  6. 法集要頌經:好福行善者,從此達於彼,自受多福祚,如親厚來喜。起從至聖教,禁制不善心,近者則見愛,離道莫親愛。近者與不近,所往皆有異,近道則生天,不近墮地獄T04, 780b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ADVISERS ARE PLEASING TO THE GOOD, BUT NOT TO THE BAD

  1. Let him advise, instruct, and dissuade one from evil; truly pleasing is he to the good, displeasing is he to the bad.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 77. Let him admonish, instruct and shield one from wrong; he, indeed, is dear to the good and detestable to the evil.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]
76-77
Regard him as one who
      points out
      treasure,
the wise one who
seeing your faults
     rebukes you.
Stay with this sort of sage.
For the one who stays
with a sage of this sort,
     things get better,
     not worse.

Let him admonish, instruct,
  deflect you
away from poor manners.
To the good, he's endearing;
to the bad, he's not.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
76 & 77
A sage who chides with words of censure,
Showing faults like showing treasure:
If with her you’d pair together,
Then you’d be not worse, but better.
Let her censure, give instruction,
And restrain you from corruption.
Though by wastrels she’s abhorred,
By the sterling, she’s adored.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 77 Let him admonish, let him teach, let him forbid what is improper!- -he will be beloved of the good, by the bad he will be hated.
英譯(Cited from DLMBS) [12]
DhP 77
He should admonish, he should advice, and he should restrain one from evil.
He is indeed dear to the good ones and he is not agreeable to the bad ones. [DLMBSFn-V077]
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. 077
Dhammapada Dhp. 078
巴利原典 (PTS) [1]
78. Na bhaje pāpake mitte na bhaje purisādhame
Bhajetha mitte kalyāṇe bhajetha purisuttame.
巴利原典 (CSCD) [2]
78. Na bhaje pāpake mitte, na bhaje purisādhame;
Bhajetha mitte kalyāṇe, bhajetha purisuttame.
漢譯( 了參 法師 譯, 文言文版) [3] 七八 莫與惡友交,莫友卑鄙者。應與善友交,應友高尚士。 [LChnFn06-03][MettFn06-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
78 不應親近邪惡友,不應親近卑劣人。
應該親近良善友,應該親近超凡人。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:常避無義,不親愚人,思從賢友,狎附上士T04, 564a
  2. 出曜經:不親惡知識,不與非法會,親近善知識,恒與正法會T04, 727c
  3. 法集要頌經:不親惡知識,不與非法會,親近善知識,恒與正法會T04, 789c
  4. 佛說孛經抄:遠避惡人,婬荒朋友,從事賢者,以成明德T17, 732c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

CULTIVATE GOOD FRIENDSHIP

  1. Associate not with evil friends, associate not with mean men; associate with good friends, associate with noble men.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 78. Do not associate with evil companions; do not seek the fellowship of the vile. Associate with the good friends; seek the fellowship of noble men.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]
78
Don't associate with bad friends.
Don't associate with the low.
Associate with admirable friends.
Associate with the best.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
78
With evil friends don’t socialise;
With vulgar folk don’t fraternise.
With virtuous comrades congregate;
With noble beings collaborate.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 78 Do not have evil-doers for friends, do not have low people for friends: have virtuous people for friends, have for friends the best of men.
英譯(Cited from DLMBS) [12]
DhP 78
One should not associate with evil friends; one should not associate with vile people.
Associate with virtuous friends; associate with noble people. [DLMBSFn-V078]
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. 078
Dhammapada Dhp. 079
巴利原典 (PTS) [1]
79. Dhammapīti sukhaṃ seti vippasannena tejasā
Ariyappavedite dhamme sadā ramati paṇḍito.
巴利原典 (CSCD) [2]
79. Dhammapīti sukhaṃ seti, vippasannena cetasā;
Ariyappavedite dhamme, sadā ramati paṇḍito.
漢譯( 了參 法師 譯, 文言文版) [3] 七九 得飲法(水)者,心清而安樂。智者常喜悅,聖者所說法。 [LChnFn06-04][MettFn06-04][MettFn06-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
79 飲法者以寧靜心愉快過活;
智者常樂於聖者開顯之法。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:喜法臥安,心悅意清,聖人演法,慧常樂行T04, 564a
  2. 出曜經:愛法善眠寤,心意潔清淨,賢聖所說法,智者所娛樂T04, 754c
  3. 法集要頌經:愛法善安隱,心意潔清淨,賢聖所說法,智者所娛樂T04, 794b
  4. 增壹阿含經:愛法快睡眠,意無有錯亂,賢聖所說法,智者之所樂T02, 718c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HAPPILY HE LIVES WHO DRINKS OF THE DHAMMA

  1. He who imbibes the Dhamma abides in happiness with mind pacified; the wise man ever delights in the Dhamma revealed by the Ariyas. [NāradaFn06-01]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 79. He who drinks deep the Dhamma lives happily with a tranquil mind. The wise man ever delights in the Dhamma made known by the Noble One (the Buddha).
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

79 [ThaniSFn-V79]

Drinking the Dhamma,
refreshed by the Dhamma,
one sleeps at ease
with clear awareness & calm.
In the Dhamma revealed
by the noble ones,
the wise person
  always delights.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
79
One who drinks Dhamma abides
Happy, with purified mind.
The learned ones ever will savour
The teachings made known by the Buddha.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 79 He who drinks in the law lives happily with a serene mind: the sage rejoices always in the law, as preached by the elect (Ariyas).
英譯(Cited from DLMBS) [12]
DhP 79
One who finds joy in the Dharma dwells happily, with a bright mind.
The wise man always delights in the Dharma taught by the noble ones. [DLMBSFn-V079]
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. 079
Dhammapada Dhp. 080
巴利原典 (PTS) [1]
80. Udakaṃ hi nayanti nettikā usukārā namayanti tejanaṃ
Dāruṃ namayanti tacchakā attānaṃ damayanti paṇḍitā.
巴利原典 (CSCD) [2]
80. Udakañhi nayanti nettikā, usukārā namayanti [damayanti (ka.)] tejanaṃ;
Dāruṃ namayanti tacchakā, attānaṃ damayanti paṇḍitā.
漢譯( 了參 法師 譯, 文言文版) [3] 八0 灌溉者引水,箭匠之矯箭,木匠之繩木,智者自調御。 [LChnFn06-05][MettFn06-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
80 治水者疏導水,矢師們矯正箭,
木匠修飾木材,智者調服自己。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:弓工調角,水人調船,巧匠調木,智者調身T04, 564a
  2. 法句譬喻經:弓工調角,水人調船,巧匠調木,智者調身T04, 587b
  3. 出曜經:水人調船,弓師調角,巧匠調木,智人調身T04, 707c
  4. 法集要頌經:水工調舟船,弓師能調角,巧匠樂調木,智者能調身T04, 785c
5. 雜阿含經:利刀以水石,直箭以熅火,治材以斧斤,自調以黠慧T02, 281b
6. 別譯雜阿含:渡水須橋船,直箭須用火,匠由斤斧正,智以慧自調T02,379a
7. 增壹阿含經:弓師能調角,水人能調船,巧匠調其木,智者自調身T02, 721b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE WISE CONTROL THEMSELVES

  1. Irrigators lead the waters; fletchers bend the shafts; carpenters bend the wood; the wise control themselves.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 80. Irrigators regulate the rivers; fletchers straighten the arrow shaft; carpenters shape the wood; the wise control themselves.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

80

Irrigators guide    the water.
Fletchers shape     the arrow shaft.
Carpenters shape    the wood.
The wise control
             themselves.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
80
Farmers channel water;
Craftsmen fashion timber;
Fletchers trim their arrowshafts;
Those of wisdom train themselves.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 80 Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; wise people fashion themselves.
英譯(Cited from DLMBS) [12]
DhP 80
Irrigators lead water. Arrow-makers bend arrow-shaft.
Carpenters bend wood. Wise ones master themselves. [DLMBSFn-V080]
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. 080
Dhammapada Dhp. 081
巴利原典 (PTS) [1]
81. Selo yathā ekaghano vātena na samīrati
Evaṃ nindāpasaṃsāsu na samiñjanti paṇḍitā.
巴利原典 (CSCD) [2]
81. Selo yathā ekaghano [ekagghano (ka.)], vātena na samīrati;
Evaṃ nindāpasaṃsāsu, na samiñjanti paṇḍitā.
漢譯( 了參 法師 譯, 文言文版) [3] 八一 猶如堅固巖,不為風所搖,毀謗與讚譽,智者不為動。 [NandFn06-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
81 猶如岩嶽不受狂風動搖,
智者也不受到褒貶動搖。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:譬如厚石,風不能移,智者意重,毀譽不傾T04, 564a
  2. 法句譬喻經:譬如厚石,風不能移,智者意重,毀譽不傾T04, 587b
  3. 出曜經:猶如安明山,不為風所動,,叡人亦如是,不為毀譽動T04, 752a
  4. 法集要頌經:猶如安明山,不為風所動,智人亦如是,不為毀譽動T04, 794a
5. 增壹阿含經:亦如大方石,風所不能動,如是得毀譽,心無有傾動T02, 718c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

UNSHAKEN AS A ROCK ARE THE WISE AMIDST PRAISE AND BLAME

  1. As a solid rock is not shaken by the wind, even so the wise are not ruffled by praise or blame.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 81. Just as a solid rock is not shaken by the storm, even so the wise are not affected by praise or blame.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

81

As a single slab of rock
won't budge in the wind,
so the wise are not moved
  by praise,
  by blame.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
81
A solid rock by wind is undisturbed:
The wise by praise and blame are unperturbed.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 81 As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise.
英譯(Cited from DLMBS) [12]
DhP 81
Just like a compact rock is not moved by the wind,
so the wise ones are not shaken by blame or praise. [DLMBSFn-V081]
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. 081
Dhammapada Dhp. 082
巴利原典 (PTS) [1]
82. Yathāpi rahado gambhīro vippasanno anāvilo
Evaṃ dhammāni sutvāna vippasīdanti paṇḍitā.
巴利原典 (CSCD) [2]
82. Yathāpi rahado gambhīro, vippasanno anāvilo;
Evaṃ dhammāni sutvāna, vippasīdanti paṇḍitā.
漢譯( 了參 法師 譯, 文言文版) [3] 八二 亦如一深池,清明而澄淨,智者聞法已,如是心清淨。 [NandFn06-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
82 猶如深潭清澈又平靜,
智者聞法後變得安詳。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:譬如深淵,澄靜清明,慧人聞道,心淨歡然T04, 564a
  2. 法句譬喻經:譬如深淵,澄靜清明,慧人聞道,心淨歡然T04, 587c
  3. 出曜經:猶如深泉,表裏清徹,聞法如是,智者歡喜T04, 708a
  4. 法集要頌經:猶如深淨泉,表裏甚清徹,聞法得清淨,智者生歡喜。猶如深淨泉,表裏甚清徹,智者聞妙法,歡喜無窮盡T04, 785c
5. 增壹阿含經:猶如深淵水,澄清無瑕穢,如是聞法人,清淨心樂受T02, 718c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE WISE ARE PEACEFUL

  1. Just as a deep lake is clear and still, even so, on hearing the teachings, the wise become exceedingly peaceful. [NāradaFn06-02]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 82. On hearing the Teachings, the wise become perfectly purified, like a lake deep, clear and still.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

82

Like a deep lake,
clear, unruffled, & calm:
so the wise become clear,
  calm,
on hearing words of the Dhamma.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
82
A fathomless water serene
That sparkles like glass is idyllic.
The person who Dhamma receives
Is someone who’s likewise pacific.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 82 Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake.
英譯(Cited from DLMBS) [12]
DhP 82
Just like a lake, deep, bright and clean,
so the wise ones become tranquil, after having heard the teachings. [DLMBSFn-V082]
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. 082
Dhammapada Dhp. 083
巴利原典 (PTS) [1]
83. Sabbattha ve sappurisā cajanti na kāmakāmā lapayanti santo
Sukhena phuṭṭhā atha vā dukhena noccāvacaṃ paṇḍitā dassayanti.
巴利原典 (CSCD) [2]
83. Sabbattha ve sappurisā cajanti, na kāmakāmā lapayanti santo;
Sukhena phuṭṭhā atha vā dukhena, na uccāvacaṃ [noccāvacaṃ (sī. aṭṭha.)] paṇḍitā dassayanti.
漢譯( 了參 法師 譯, 文言文版) [3] 八三 善人離諸(欲),不論諸欲事。苦樂所不動,智者無喜憂。 [MettFn06-07][MettFn06-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
83 善士捨棄了一切;聖者不以貪閒談;
遭受快樂或苦時,智者毫不顯喜憂。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:大人體無欲,在所照然明,雖或遭苦樂,不高現其智T04, 564a
  2. 法句譬喻經:大人體無欲,在所照然明,雖或遭苦樂,不高現其智T04, 588a
  3. 出曜經:所在有賢人,不著欲垢穢,正使遭苦樂,不興於害心T04, 758b
  4. 法集要頌經:如苾芻在定,不著一切垢,眾生遭苦樂,而不能覺知T04, 795b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE WISE ARE NEITHER ELATED NOR DEPRESSED

  1. The good give up (attachment for) everything; [NāradaFn06-03] the saintly prattle not with sensual craving: whether affected by happiness or by pain, the wise show neither elation nor depression.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 83. The good renounce (attachment for) everything. The virtuous do not prattle with a yearning for pleasures. The wise show no elation or depression when touched by happiness or sorrow.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

83 [ThaniSFn-V83]

Everywhere, truly,
those of integrity
  stand  apart.
They, the good,
don't chatter in hopes
of favor or gains.
When touched
  now by pleasure,
  now pain,
the wise give no sign
  of high
  or low.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
83
True men shed things altogether;
Pure men hint not seeking pleasure.
Touched by joy or tribulation,
They grieve not, nor show elation.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 83 Good people walk on whatever befall, the good do not prattle, longing for pleasure; whether touched by happiness or sorrow wise people never appear elated or depressed.
英譯(Cited from DLMBS) [12]
DhP 83
True people abandon everything. Good people do not mutter, desiring pleasure.
Wise people do not show elation or depression when they are affected by happiness or suffering. [DLMBSFn-V083]
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. 083
Dhammapada Dhp. 084
巴利原典 (PTS) [1]
84. Na attahetu na parassa hetu
Na puttamicche na dhanaṃ na raṭṭhaṃ
Na iccheyya adhammena samiddhimattano
Sa sīlavā paññavā dhammiko siyā.
巴利原典 (CSCD) [2]
84. Na attahetu na parassa hetu, na puttamicche na dhanaṃ na raṭṭhaṃ;
Na iccheyya [nayicche (pī.), nicche (?)] adhammena samiddhimattano, sa sīlavā paññavā dhammiko siyā.
漢譯( 了參 法師 譯, 文言文版) [3] 八四 不因自因他,(智者作諸惡),不求子求財、及謀國(作惡)。不欲以非法,求自己繁榮。彼實具戒行,智慧正法者。 [NandFn06-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
84 不為自己不為別人(而造惡),
不會(造惡)以求得子、財與國,
不以非法求得自己的成就,
他是具戒具慧及如法之人。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:大賢無世事,不願子財國,常守戒慧道,不貪邪富貴T04, 564a
  2. 法句譬喻經:大賢無世事,不願子財國,常守戒慧道,不貪邪富貴T04, 588b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SUCCESS SHOULD NOT BE SOUGHT BY WRONGFUL MEANS

  1. Neither for the sake of oneself nor for the sake of another (does a wise person do any wrong); he should not desire son, wealth or kingdom (by doing wrong): by unjust means he should not seek his own success. Then (only) such a one is indeed virtuous, wise and righteous.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 84. He is indeed virtuous, wise, and righteous who neither for his own sake nor for the sake of another (does any wrong), who does not crave for sons, wealth, or kingdom, and does not desire success by unjust means.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

84

One who wouldn't —
not for his own sake
nor that of another —
hanker for
  wealth,
  a son,
  a kingdom,
  his own fulfillment,
by unrighteous means:
he is righteous, rich
     in virtue,
     discernment.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
84
Not for another, and not for yourself,
Should you seek for an empire, for sons or for wealth.
Nor should you long for dishonest success,
But rather should aim to be wise and righteous.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 84 If, whether for his own sake, or for the sake of others, a man wishes neither for a son, nor for wealth, nor for lordship, and if he does not wish for his own success by unfair means, then he is good, wise, and virtuous.
英譯(Cited from DLMBS) [12]
DhP 84
One should not want a son, wealth or kingdom, not for one's own sake, not for the sake of others,
one should not want one's own prosperity by injustice. Such a person is virtuous, wise and righteous. [DLMBSFn-V084]
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. 084
Dhammapada Dhp. 085
巴利原典 (PTS) [1]
85. Appakā te manussesu ye janā pāragāmino
Athāyaṃ itarā pajā tīramevānudhāvati.
巴利原典 (CSCD) [2]
85. Appakā te manussesu, ye janā pāragāmino;
Athāyaṃ itarā pajā, tīramevānudhāvati.
漢譯( 了參 法師 譯, 文言文版) [3] 八五 於此人群中,達彼岸者少。其餘諸人等,徘徊於此岸。 [LChnFn06-06][LChnFn06-07][MettFn06-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
85 到達彼岸的人,只有少數幾個;
其他所有的人,於此岸來回跑。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:世皆沒淵,尠尅度岸,如或有人,欲度必奔T04, 564a
  2. 出曜經:希有眾生,不順其徑,有度不度,為死甚難T04, 751a
  3. 法集要頌經:希有諸眾生,多不順其性,有度不度者,為滅甚為難T04, 793b
  4. 雜阿含經:少有修善人,能度於彼岸,一切眾生類,駈馳走此岸T02, 274c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

FEW GO BEYOND

  1. Few are there amongst men who go Beyond; the rest of mankind only run about on the bank. [NāradaFn06-04]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 85. Few among men are those who cross to the farther shore. The rest, the bulk of men, only run up and down the hither bank.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

85-89 [ThaniSFn-V86] , [ThaniSFn-V89]

Few are the people
who reach the Far Shore.
  These others
  simply scurry along
  this shore.

But those who practice Dhamma
in line with the well-taught Dhamma,
will cross over the realm of Death
so hard to transcend.

 Forsaking dark practices,
  the wise person
should develop the bright,
having gone from home
  to no-home
in seclusion, so hard to enjoy.

There he should wish for delight,
discarding sensuality —
  he who has nothing.
He should cleanse himself — wise —
of what defiles the mind.

Whose minds are well-developed
in the factors of self-awakening,
who delight in non-clinging,
relinquishing grasping —
  resplendent,
  their effluents ended:
  they, in the world,
  are Unbound.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
85
Few amongst mortals will cross to that land:
Most will just stroll about here on the strand.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 85 Few are there among men who arrive at the other shore (become Arhats); the other people here run up and down the shore.
英譯(Cited from DLMBS) [12]
DhP 85
Few are those amongst people, who have gone to the other shore.
And these other people just follow this shore. [DLMBSFn-V085]
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. 085
Dhammapada Dhp. 086
巴利原典 (PTS) [1]
86. Ye ca kho sammadakkhāte dhamme dhammānuvattino
Te janā pāramessanti maccudheyyaṃ suduttaraṃ.
巴利原典 (CSCD) [2]
86. Ye ca kho sammadakkhāte, dhamme dhammānuvattino;
Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 八六 善能說法者,及依正法行,彼能達彼岸,度難度魔境。 [LChnFn06-08][MettFn06-10][NandFn06-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
86 然而那些依圓滿宣說之法實行的人,
他們將到達彼岸,越渡極難越渡的死界。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:誠貪道者,攬受正教,此近彼岸,脫死為上T04, 564a
  2. 出曜經:諸有平等說,法法共相觀,盡斷諸結使,無復有熱惱T04, 751b
  3. 法集要頌經:諸有平等說,法法共相觀,盡斷諸結使,無復有熱惱T04,793b
4. 雜阿含經:於此正法律,觀察法法相,此等度彼岸,摧伏死魔軍T02, 274c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THOSE WHO FOLLOW THE DHAMMA GO BEYOND

  1. But those who act rightly according to the teaching, which is well expounded, those are they who will reach the Beyond - Nibbāna - (crossing) the realm of passions, [NāradaFn06-05] so hard to cross.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 86. But those who act according to the perfectly taught Dhamma will cross the realm of Death, so difficult to cross.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

85-89 [ThaniSFn-V86] , [ThaniSFn-V89]

Few are the people
who reach the Far Shore.
  These others
  simply scurry along
  this shore.

But those who practice Dhamma
in line with the well-taught Dhamma,
will cross over the realm of Death
so hard to transcend.

 Forsaking dark practices,
  the wise person
should develop the bright,
having gone from home
  to no-home
in seclusion, so hard to enjoy.

There he should wish for delight,
discarding sensuality —
  he who has nothing.
He should cleanse himself — wise —
of what defiles the mind.

Whose minds are well-developed
in the factors of self-awakening,
who delight in non-clinging,
relinquishing grasping —
  resplendent,
  their effluents ended:
  they, in the world,
  are Unbound.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
86
Conducting themselves in conformity
To Dhamma, expounded so thoroughly,
They will transcend the vast sphere of mortality,
Freedom from which is achieved with great difficulty.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 86 But those who, when the law has been well preached to them, follow the law, will pass across the dominion of death, however difficult to overcome.
英譯(Cited from DLMBS) [12]
DhP 86
And those who in the well-taught Dharma behave according to it,
those people will go beyond the realm of death, that is so difficult to cross. [DLMBSFn-V086]
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. 086
Dhammapada Dhp. 087
巴利原典 (PTS) [1]
87. Kaṇhaṃ dhammaṃ vippahāya sukkaṃ bhāvetha paṇḍito
Okā anokaṃ āgamma viveke yattha dūramaṃ.
巴利原典 (CSCD) [2]
87. Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;
Okā anokamāgamma, viveke yattha dūramaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 八七 應捨棄黑法,智者修白法,從家來無家,喜獨處不易。 [LChnFn06-09][MettFn06-11][MettFn06-12][MettFn06-13]
漢譯( 敬法 法師 譯, 白話文版) [4]
87-88 離家來到無家的智者,應捨棄黑暗培育光明。
他應在遠離之中尋求,甚難享受到的極大樂。
捨棄欲樂後再無障礙,智者清淨自心的煩惱。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:斷五陰法,靜思智慧,不反入淵,棄猗其明T04, 564a
  2. 法句經:斷濁黑法,學惟清白,度淵不反,棄猗行止,不復染樂,欲斷無憂T04, 562c
  3. 出曜經:斷濁黑法,學惟清白,渡淵不反,棄猗行止,不復染樂,欲斷無憂T04, 705a
  4. 法集要頌經:除斷濁黑業,惟修白淨行,度愛得清淨,棄捨穢惡行T04,785b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

GIVE UP EVIL, CULTIVATE GOOD     SEEK HAPPINESS IN SOLITUDE    THE NON-ATTACHED ARE PEACEFUL

87-88. Coming from home to the homeless, the wise man should abandon dark states [NāradaFn06-06] and cultivate the bright. He should seek great delight in detachment (Nibbāna), so hard to enjoy. Giving up sensual pleasures, with no impediments, [NāradaFn06-07] the wise man should cleanse himself of the impurities of the mind.

英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 87-88. Abandoning the dark way, let the wise man cultivate the bright path. Having gone from home to homelessness, let him yearn for that delight in detachment, so difficult to enjoy. Giving up sensual pleasures, with no attachment, let the wise man cleanse himself of defilements of the mind.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

85-89 [ThaniSFn-V86] , [ThaniSFn-V89]

Few are the people
who reach the Far Shore.
  These others
  simply scurry along
  this shore.

But those who practice Dhamma
in line with the well-taught Dhamma,
will cross over the realm of Death
so hard to transcend.

 Forsaking dark practices,
  the wise person
should develop the bright,
having gone from home
  to no-home
in seclusion, so hard to enjoy.

There he should wish for delight,
discarding sensuality —
  he who has nothing.
He should cleanse himself — wise —
of what defiles the mind.

Whose minds are well-developed
in the factors of self-awakening,
who delight in non-clinging,
relinquishing grasping —
  resplendent,
  their effluents ended:
  they, in the world,
  are Unbound.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
87 & 88
Having left their homes for homelessness,
The learned ones, possessionless,
Should aim for inner happiness
In hard-to-relish loneliness.
They must leave all states of murkiness
And cultivate what’s luminous,
Abandon all voluptuousness,
And purge their minds’ uncleanliness.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 87, 88. A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu). After going from his home to a homeless state, he should in his retirement look for enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind.
英譯(Cited from DLMBS) [12]
DhP 87
Having abandoned the bad states let the wise man develop the good states.
having come from the house into houselessness, into solitude, which is not fit for pleasures. [DLMBSFn-V087]
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. 087
Dhammapada Dhp. 088
巴利原典 (PTS) [1]
88. Tatrābhiratimiccheyya hitvā kāme akiñcano
Pariyodapeyya attānaṃ cittaklesehi paṇḍito.
巴利原典 (CSCD) [2]
88.
Tatrābhiratimiccheyya, hitvā kāme akiñcano;
Pariyodapeyya [pariyodāpeyya (?)] attānaṃ, cittaklesehi paṇḍito.
漢譯( 了參 法師 譯, 文言文版) [3] 八八  當求是(法)樂。捨欲無所有,智者須清淨,自心諸垢穢。[LChnFn06-10][LChnFn06-11][MettFn06-14]
漢譯( 敬法 法師 譯, 白話文版) [4]
87-88 離家來到無家的智者,應捨棄黑暗培育光明。
他應在遠離之中尋求,甚難享受到的極大樂。
捨棄欲樂後再無障礙,智者清淨自心的煩惱。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:抑制情欲,絕樂無為,能自拯濟,使意為慧T04, 564a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] 87-88. Coming from home to the homeless, the wise man should abandon dark states [NāradaFn06-06] and cultivate the bright. He should seek great delight in detachment (Nibbāna), so hard to enjoy. Giving up sensual pleasures, with no impediments, [NāradaFn06-07] the wise man should cleanse himself of the impurities of the mind.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 87-88. Abandoning the dark way, let the wise man cultivate the bright path. Having gone from home to homelessness, let him yearn for that delight in detachment, so difficult to enjoy. Giving up sensual pleasures, with no attachment, let the wise man cleanse himself of defilements of the mind.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

85-89 [ThaniSFn-V86] , [ThaniSFn-V89]

Few are the people
who reach the Far Shore.
  These others
  simply scurry along
  this shore.

But those who practice Dhamma
in line with the well-taught Dhamma,
will cross over the realm of Death
so hard to transcend.

 Forsaking dark practices,
  the wise person
should develop the bright,
having gone from home
  to no-home
in seclusion, so hard to enjoy.

There he should wish for delight,
discarding sensuality —
  he who has nothing.
He should cleanse himself — wise —
of what defiles the mind.

Whose minds are well-developed
in the factors of self-awakening,
who delight in non-clinging,
relinquishing grasping —
  resplendent,
  their effluents ended:
  they, in the world,
  are Unbound.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
87 & 88
Having left their homes for homelessness,
The learned ones, possessionless,
Should aim for inner happiness
In hard-to-relish loneliness.
They must leave all states of murkiness
And cultivate what’s luminous,
Abandon all voluptuousness,
And purge their minds’ uncleanliness.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 87, 88. A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu). After going from his home to a homeless state, he should in his retirement look for enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind.
英譯(Cited from DLMBS) [12]
DhP 88
A wise one should want delight there, having renounced the sense-pleasures,
without anything and having cleansed himself from the impurities of mind. [DLMBSFn-V088]
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. 088
Dhammapada Dhp. 089
巴利原典 (PTS) [1]
89. Yesaṃ sambodhiaṅgesu sammā cittaṃ subhāvitaṃ89
Ādānapaṭinissagge anupādāya ye ratā
Khīṇāsavā jutimanto te loke parinibbutā.

Paṇḍitavaggo chaṭṭho.

巴利原典 (CSCD) [2]
89. Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;
Ādānapaṭinissagge, anupādāya ye ratā;
Khīṇāsavā jutimanto, te loke parinibbutā.

Paṇḍitavaggo chaṭṭho niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

八九 彼於諸覺支,正心而修習。遠離諸固執,樂捨諸愛著,漏盡而光耀,此世證涅槃。 [LChnFn06-12][LChnFn06-13][LChnFn06-14][MettFn06-15][MettFn06-16][NandFn06-05]

智者品第六竟

漢譯( 敬法 法師 譯, 白話文版) [4]
89 他們之心已善修,圓滿所有七覺支,
一切執著已捨棄,他們樂於無執著。
他們漏盡具光明,即 於此界證涅槃。 [CFFn06-01]

Paṇḍitavaggo chaṭṭho niṭṭhito.

智者品第六完畢

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:學取正智,意惟正道,一心受諦,不起為樂,漏盡習除,是得度世T04, 564a
  2. 出曜經:心念七覺意,等意不差違,當捨愚惑意,樂於不起忍,盡漏無有穢,於世取滅度T04,762b
  3. 法集要頌經:心念七覺意,等意不差違,當捨愚惑意,樂於不起忍,盡漏無有漏,於世取滅度T04, 795c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Whose minds are well perfected in the Factors of Enlightenment, [NāradaFn06-08] who, without clinging, delight in "the giving up of grasping" [NāradaFn06-09] (i.e., Nibbāna), they, the corruption-free, shining ones, have attained Nibbāna even in this world.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 89. Those whose minds have reached full excellence in the factors of enlightenment, who, having renounced acquisitiveness, rejoice in not clinging to things — rid of cankers, glowing with wisdom, they have attained Nibbana in this very life. [BudRkFn-v89]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

85-89 [ThaniSFn-V86] , [ThaniSFn-V89]

Few are the people
who reach the Far Shore.
  These others
  simply scurry along
  this shore.

But those who practice Dhamma
in line with the well-taught Dhamma,
will cross over the realm of Death
so hard to transcend.

 Forsaking dark practices,
  the wise person
should develop the bright,
having gone from home
  to no-home
in seclusion, so hard to enjoy.

There he should wish for delight,
discarding sensuality —
  he who has nothing.
He should cleanse himself — wise —
of what defiles the mind.

Whose minds are well-developed
in the factors of self-awakening,
who delight in non-clinging,
relinquishing grasping —
  resplendent,
  their effluents ended:
  they, in the world,
  are Unbound.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
89
Their minds are well-developed in components of enlightenment;
They’re free of all attachment, and delight in disentanglement;
Their cankers are extinguished and their mental states are brilliant:
The people in this world who’ve gained that freedom most magnificent.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 89 Those whose mind is well grounded in the (seven) elements of knowledge, who without clinging to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world.
英譯(Cited from DLMBS) [12]
DhP 89
People, whose mind is truly well developed in the constituents of awakenment,
who are delighting in renunciation of attachments, without clinging,
with the taints removed and brilliant, they are completely emancipated in this world. [DLMBSFn-V089]
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. 089

備註:

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

〔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) 〔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)

〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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
[LChnFn06-01]〔註06-01〕 日文譯作「賢品」。
[LChnFn06-02]〔註06-02〕 據故事中說:佛陀叫二位上首弟子,驅逐那些邪惡者,訓誡教示那些可能服從的人,勸阻他的過惡。可是去訓示的人,卻會被邪惡者所憎恨。
[LChnFn06-03]〔註06-03〕 無身語意之惡,而從事於濟度一切眾生者。
[LChnFn06-04]〔註06-04〕 諸佛及諸阿羅漢。
[LChnFn06-05]〔註06-05〕 克制自己的五根(眼、耳、鼻、舌、身)。
[LChnFn06-06]〔註06-06〕 離生死之涅槃。
[LChnFn06-07]〔註06-07〕 生死界。
[LChnFn06-08]〔註06-08〕 生死界。
[LChnFn06-09]〔註06-09〕 「黑法」是惡葉,「白法」是善葉。「無家」是出家。
[LChnFn06-10]〔註06-10〕 此頌與前頌之意是連貫的。
[LChnFn06-11]〔註06-11〕 涅槃。
[LChnFn06-12]〔註06-12〕 「覺支」(Sambodhiyangam)是「七菩提分」或名「七覺支」。即:念覺支(Satisambojjhango),擇法覺支(Dhammavicayasambojjhango),精進覺支(Viriyasambojjhango),喜覺支(Pitisambojjhango),輕安覺支(Passadhisambojjhango),定覺支(Samadhisambojjhango),捨覺支(Upekhasambojjhango)。
[LChnFn06-13]〔註06-13〕 證涅槃而解脫。
[LChnFn06-14]〔註06-14〕 原文Khinasava譯為「滅盡諸漏」或「諸漏已盡」。即滅盡一切煩惱之意。
[CFFn06-01]〔敬法法師註06-01〕 19 註:此界是指五蘊。
[MettFn06-01]

〔明法尊者註06-01〕 一位老婆羅門羅陀(Rādha)出家後,很守規矩,很快就證得阿羅漢果。

PS: 請參 法句經故事集 ,六~一、證得阿羅漢果的可憐人 (偈 076)。

[MettFn06-02]

〔明法尊者註06-02〕 善人敬愛能訓誡與教示的人,惡人則憎惡此人。比丘阿濕具、富那婆修 (Assaji-Punabbasukabhikkhū) 及弟子住在迦羅賴精舍 (Kīṭāgiri)時,為了私利,種果樹,也犯一些小戒,使精舍吵鬧不停,妨礙其他比丘的修持。

PS: 請參 法句經故事集 ,六~二、不守戒律的比丘 (偈 077)。

[MettFn06-03]

〔明法尊者註06-03〕 高尚士 :purisuttama,最勝人、上人、聖人。本偈為世尊勸導車匿長老的話。車匿長老是傲慢的釋迦族人,他在世尊滅度後才證到阿羅漢果。

PS: 請參 法句經故事集 ,六~三、頑倔不馴的車匿 (偈 078)。

[MettFn06-04]〔明法尊者註06-04〕 安樂 :臥樂。DhA: Sukhaṁ setīti desanāmattamevetaṁ, catūhipi iriyāpathehi sukhaṁ viharatīti attho. ( 臥樂 :這是已沈浸在教說,他以四威儀(行住坐臥)的狀態住樂之義。)
[MettFn06-05]

〔明法尊者註06-05〕 摩訶劫賓那 (Mahākappinatthera) 曾當國王,第一次聞佛說法,就證得阿羅 漢果,出家為比丘。之後,不分晝夜,常自言自語︰“aho sukhaṁ aho sukhan”ti (快樂得不得了!快樂得不得了!) 諸比丘誤以為他想起以前當王的快樂時光,而向佛陀報告,佛陀說出此偈。

PS: 請參 法句經故事集 ,六~四、國王和大臣們證得聖果 (偈 079)。

[MettFn06-06]

〔明法尊者註06-06〕 智者自調御 :attānaṁ damayanti paṇḍitā,各類匠師擅長他們各自的工作,而有智慧的人善於自我調伏。此偈為班迪達沙彌(Paṇḍitasāmaṇera)的故事,他思惟︰如果無心的水可以任人引至任何地方;無心且彎曲的竹子可以撫直;無心的木材也可以做成有用的東西。那麼,擁有心識的我,為什麼無法控制我的內心,修行清淨止觀呢?而在第八天證得阿羅漢果。

PS: 請參 法句經故事集 ,六~五、年輕沙彌的修行成就 (偈 080)。

[MettFn06-07]〔明法尊者註06-07〕 善人離諸欲:Sabbattha ve sappurisā cajanti,真善人在一切處放出(欲)。DhA: sabbatthāti pañcakkhandhādibhedesu sabbadhammesu.( 在一切處 :在五蘊等的諸項目、在一切的諸法。) 放出︰DhA: Cajantīti arahattamaggañāṇena apakaḍḍhantā chandarāgaṁ vijahanti.( 放出 :諸正在牽引離開者,以阿羅漢道智,捨離意願的染。)
[MettFn06-08]

〔明法尊者註06-08〕 佛陀受某婆羅門的邀請,到鞞蘭若(Verañja)雨安居,但是那位婆羅門後來就忘光了,那一次雨安居,佛陀及諸比丘每天只吃少許的馬麥維生。

PS: 請參 法句經故事集 ,六~八、智者不為得失所動 (偈 083)。

[MettFn06-09]〔明法尊者註06-09〕 彼岸 :涅槃。 此岸 :生死。DhA: Pāragāminoti nibbānapāragāmino. ( 到彼岸 :去到涅槃的彼岸。)
[MettFn06-10]〔明法尊者註06-10〕 魔境 :maccudheyyaṁ,死天的領域,指生死輪迴。DhA: Maccudheyyanti kilesamārasaṅkhātassa maccussa nivāsaṭṭhānabhūtaṁ tebhūmikavaṭṭaṁ. ( 死天的領域 :已顯露污染的魔羅的、死天的已變成住的地方,三地的輪轉。)
[MettFn06-11]〔明法尊者註06-11〕 黑法 :惡業;白法:善業。
[MettFn06-12]〔明法尊者註06-12〕 從家來無家 :從在家人成為出家人(無家)。 okā anokaṁ āgamma 。DhA..87-89.CS:pg.1.381.: anokaṁ vuccati anālayo, ālayato nikkhamitvā anālayasaṅkhātaṁ nibbānaṁ paṭicca ārabbha taṁ patthayamāno bhāveyyāti attho.( 無住處(無家) 被叫做無附著;從附著已離去後,無附著爲條件作為涅槃的緣,確立它自此以後應修習之義。)
[MettFn06-13]〔明法尊者註06-13〕 喜獨處不易 :指喜愛獨處.遠離,為凡夫不易享受的。
[MettFn06-14]〔明法尊者註06-14〕 捨欲無所有:空掉所有欲望,即涅槃。
[MettFn06-15]〔明法尊者註06-15〕 覺支:sambodhiyaṅga,指七覺支,一、念覺支,念念明白。二、擇法覺支,分別善惡,棄絕貪染之法,選擇趨解脫之法。三、精進覺支,一心於一境而努力不懈修善.斷惡,求解脫。四、喜覺支,得正法或禪定而喜悅。五、輕安覺支,指身.心輕快、安穩,不沉重。六、定覺支,得禪定,心不散亂。七、捨覺支,心無偏頗,不執著而保持平衡、中立。
[MettFn06-16]〔明法尊者註06-16〕 漏盡:khīṇāsavā,滅盡諸漏(貪.瞋.癡的煩惱)。
[NāradaFn06-01](Ven. Nārada 06-01) Ariya, which means "one who is far removed from passions", was originally a racial term. In Buddhism it indicates nobility of character, and is invariably applied to the Buddhas and the Arahants.
[NāradaFn06-02](Ven. Nārada 06-02) By attaining Sainthood.
[NāradaFn06-03](Ven. Nārada 06-03) The five Aggregates etc. See v. 203.
[NāradaFn06-04](Ven. Nārada 06-04) Namely: self-illusion (sakkāyaditthi). The majority are born again in this world.
[NāradaFn06-05](Ven. Nārada 06-05) Maccudheyya. i.e., worldly existence where passions dominate.
[NāradaFn06-06](1, 2) (Ven. Nārada 06-06) The dark states (kaṇhaṃ dhammaṃ) are the ten kinds of evil deeds, and the bright states (sukkaṃ) are the ten kinds of good deeds. See notes on vv. 42, 43.
[NāradaFn06-07](1, 2) (Ven. Nārada 06-07) The five Hindrances (nīvaraṇa) that obstruct the way to Deliverance. They are, sense-desires (kāmacchanda), ill-will (vyāpāda), sloth and torpor (thīnamiddha), restlessness and brooding (uddhacca-kukkucca) and indecision (vicikicchā). See A Manual of Buddhism by the translator.
[NāradaFn06-08](Ven. Nārada 06-08) See note on v 44.
[NāradaFn06-09](Ven. Nārada 06-09) There are four kinds of grasping - namely: sense-desires, false beliefs, adherence to (wrongful) rites and ceremonies, and self-illusion.
[BudRkFn-v89](Ven. Buddharakkhita v. 89) This verse describes the arahant, dealt with more fully in the following chapter. The "cankers" (asava) are the four basic defilements of sensual desire, desire for continued existence, false views and ignorance.
[ThaniSFn-V79](Ven. Thanissaro V. 79) "Drinking the Dhamma, refreshed by the Dhamma": two meanings of the word, dhammapiti. "Clear... calm": two meanings of vipasannena.
[ThaniSFn-V83](Ven. Thanissaro V. 83) "Stand apart": reading cajanti with DhpA and many Asian editions.
[ThaniSFn-V86](1, 2, 3, 4, 5) (Ven. Thanissaro V. 86) The syntax of this verse yields the best sense if we take param as meaning "across," and not as "the far shore."
[ThaniSFn-V89](1, 2, 3, 4, 5) (Ven. Thanissaro V. 89) Factors for self-awakening = mindfulness, analysis of qualities, persistence, rapture, serenity, concentration, and equanimity.

校註:

[NandFn06-01]〔Nanda 校註06-01〕 請參 法句經故事集 ,六~六、固若磐石 (偈 081)。
[NandFn06-02]〔Nanda 校註06-02〕 請參 法句經故事集 ,六~七、辱罵比丘的女人 (偈 082)。
[NandFn06-03]〔Nanda 校註06-03〕 請參 法句經故事集 ,六~九、解脫要靠自己 (偈 084)。
[NandFn06-04]〔Nanda 校註06-04〕 請參 法句經故事集 ,六~十、只有少數人證得涅槃 (偈 085~086)。
[NandFn06-05]〔Nanda 校註06-05〕 請參 法句經故事集 ,六~十一、從黑暗趣向光明 (偈 087~089)。
[DLMBSFn-V076]

(DLMBS Commentary V076) A poor old man named Rādha was staying in the monastery doing manual work, like sweeping, cutting the grass etc. He wanted to become a monk, but the elders were not willing to admit him.

One day the Buddha saw that Rādha had a potential to become an arahant, so he called the monks and asked them if any of them recollects a good deed done by Rādha. Venerable Sāriputta said that Rādha once offered him some rice. The Buddha then asked if it wasn't proper to repay the kindness by accepting the man into the Order and show him the way out of suffering. So Rādha became a monk under Venerable Sāriputta. He strictly followed Sāriputta's guidance and in a very short time he attained arahantship.

When the Buddha heard about this he explained by this verse that a monk should always be attentive to guidance by his betters and not resent rebukes for his faults.

[DLMBSFn-V077]

(DLMBS Commentary V077) There were two monks, Assaji and Punabhasuka, staying in the village of Kitāgiri together with their disciples. They planted trees for personal gain and violated some other minor monks' precepts. Thus, the monastery became noisy and not suitable for spiritual development.

When the Buddha heard about it, he sent Sāriputta and Moggallāna to advise these monks. After the admonition from the two Buddha's chief disciples, most of the monks changed their way of life. But some of them were not happy and returned to the household life.

The Buddha reacted with this verse, saying that admonishing and instructing is always fine with the good ones, whereas the bad ones never agree to being advised.

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(DLMBS Commentary V078) Channa was Prince Siddhattha's servant before he renounced the world. When he left the palace and went to homelessness, Channa accompanied him part of the way. After he became the Buddha, Channa also left the worldly life and became a monk. But on account of his close connection with the Buddha, he was very proud and arrogant. He used to scold Sāriputta and Moggallāna, envying them their positions as two Buddha's chief disciples.

The Buddha admonished him several times, but Channa still continued to abuse as before. This went on for a long time. Just before the Buddha passed away, he told Ānanda that after his death, a special punishment should be imposed on Channa - nobody was to talk to him, nobody was to associate with him.

When Channa learned about this, he felt a deep remorse for his behavior. He admitted his mistake and apologized. After that he changed his ways, practiced diligently and soon he became an Arahant.

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(DLMBS Commentary V079) King Mahākappina ruled in Kukkutavati. Once he heard from some merchants about the Buddha and his teachings. He and several of his ministers immediately left for Sāvatthi, where the Buddha was staying at that time.

They met the Buddha sitting under a tree on the bank of a river. After listening to his teachings, they immediately realized the Dharma and became monks.

When he did not return, his queen and wives of the ministers followed them to Sāvatthi. When they arrived there, the Buddha hid the former king and his ministers, because he knew that if the women saw their husbands in yellow robes and with their heads shaved, it would be impossible for them to realize the Dharma. So he just told them to sit down and listen to what he had to say, their husbands would join them soon. He then delivered a discourse. At the end the king and his ministers (they were sitting nearby) attained arahantship and the queen and the wives of the ministers attained the first stage of awakenment. The ladies also joined the Order and soon became arahants too.

Venerable Mahākappina would often exclaim: "Oh, what happiness!" When the other monks asked the Buddha what he meant, he replied with this verse, explaining that Mahākappina tasted the nectar of the Dharma and found it extremely sweet. He therefore lives happily, with a bright mind.

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(DLMBS Commentary V080) Venerable Sāriputta once had a very young novice. On the eighth day after becoming a novice he was with Sāriputta on an alms-round. He observed irrigators irrigating the fields, arrow-makers making their arrows and carpenters working with wood. He asked Venerable Sāriputta if those things, which have no mind, could be guided to wherever one wishes. Sāriputta replied that it is so. The young novice then thought, "If those things, which have no mind, could be guided to wherever one wishes, then why could not I master myself?"

He then asked permission from Sāriputta, returned to the monastery and diligently practiced. Very soon he attained the third stage of awakenment and was very close to attaining full arahantship.

Sāriputta then returned and was going towards the novice's hut. The Buddha saw this and he also saw that the novice was just about to attain the goal, so he met Sāriputta outside and prevented him from going to the novice's hut by asking him various questions. The novice indeed attained arahantship very soon and the Buddha explained that the reason, why he kept Sāriputta outside, was to enable the young novice to attain his goal without being interrupted.

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(DLMBS Commentary V081) At the Jetavana monastery lived a monk named Bhaddiya. Because he was very short, other monks would often tease him. Younger monks would pull his nose or pat him on the head and ask, "Uncle, how are you? Are you bored with your life as a monk?"But Bhaddiya was extremely good-natured and he never retaliated in anger.

Somebody once mentioned Bhaddiya's patience in front of the Buddha. The Buddha replied by this verse and he added, that Arahants are like that - they never loose temper for whatever reason. They are like mountain rocks - unmovable by the "wind" of praise or blame. Only then did the other monks understand, that this funny short Bhaddiya was actually an Arahant.

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(DLMBS Commentary V082) In one village there lived a woman named Kāṇa Mātā. She was a devout lay disciple of the Buddha. She had a daughter Kāṇa who was married to a man from another village. Once she was staying with her mother and her husband sent for her. But her mother told her to wait, because she wanted to send some cakes to her husband.

But the next day some monks came to the house and Kāṇa Mātā gave the cakes to them. Kāṇa had to wait for her mother to prepare new cakes and she could not return to her husband. This happened every day for three following days. All the cakes were given to the monks. Kāṇa's husband then took another wife. Kāṇa accused the monks that they have ruined her marriage and became very bitter. She would insult and abuse the monks, wherever she saw them.

The Buddha then set a new rule for the monks, not to take advantage of the devotion of the lay disciples. He went to Kāṇa Mātā's house and asked Kāṇa if the monks took what was given or what was not given. Kāṇa replied that they took only what was given to them and realized that she was wrong. The Buddha then gave a discourse. At the end, Kāṇa attained the first stage of Arahantship.

King Pasenadi of Kosala heard about this, summoned Kāṇa to the palace and one of his ministers adopted her as his daughter. Every day she gave offerings to holy people who came to her door.

The Buddha then noted that Kāṇa's mind, originally confused and "muddy" became clear as a lake after listening to the Dharma.

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(DLMBS Commentary V083) The Buddha and many monks once stayed for the Rain Retreat in the village of Veranja at a request of a Brahmin from that village. But for some reason the Brahmin did not look after them. Moreover, there was a famine in the region and people could not support them very well. But the monks were all contented and happy. Some horse traders offered them grain every day and they lived on that food and continued to practice meditation diligently.

When the Rains were over, the Buddha and the monks returned to Savatthi. At that time, a certain group of people was permitted to stay in the monastery. They only ate greedily, slept and played on the bank of the river. There was a lot of noise in the monastery and around it.

When monks remarked to the Buddha that people were so depressed during the famine and now, when it was over, they were so elated. The Buddha replied with this verse, adding that only the foolish are full of sorrow when things do not go well and extremely happy when everything is fine. The wise is always calm and equanimous whether they have to face good or bad things.

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(DLMBS Commentary V084) In the city of Savatthi, there lived a man with his pregnant wife. He wanted to become a monk so he asked his wife for permission. She told him to wait after the baby is born. When it happened, she again asked him to stay until the child could walk. When the man finally got to be a monk, he took a subject of meditation, practiced diligently and soon attained arahantship.

A few years later he visited his house in order to teach Dharma to his family. His son became a monk too and soon he also became an Arahant. The wife thought, "If both my husband and my son entered the Order, I'd better go too." So she left the house and became a nun. Eventually she too attained arahantship.

The Buddha was told how the whole family attained arahantship and he replied by this verse. He added, that a wise man works for his liberation and helps others towards the same goal. The awakenment can be realized only after much effort.

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(DLMBS Commentary V085) One day, a group of people came to the monastery to give offerings to the monks and listen to the discourses. It was arranged that they could stay the whole night and listen to the monks explaining the Dharma.

But some of them did not have enough energy and they returned home early. Some stayed for the night, but were sleepy and did not pay much attention to what was being said. Only a few were able to listen attentively to the discourses.

In the morning the Buddha was told about what happened. He replied by this verse, saying that most people are too attached to this world, only a few are able to reach the other shore and attain Nirvana.

He reminded the monks to strive diligently for the goal; only those who will do se will be able to reach the perfection of mind.

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(DLMBS Commentary V086) The story for this verse is identical to the story for the previous one.

It is not easy to reach the Nirvana, even if we practice diligently for a long time. Most people, although they listen to the discourses, read books and meditate, are not able to really cut the ties to "this shore" and realize the arahantship. Only when one is really living the Dharma for a long time and fully, one is able to achieve this goal.

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(DLMBS Commentary V087) A group of monks came to see the Buddha and asked him for advice on meditation. The Buddha advised them with this verse and with the two following ones (DhP 88, DhP 89).

In order to be able to devote oneself completely to the practice of meditation, one must "give up the bad states". These are evil deeds, evil thoughts. Then one must develop "good states", or good deeds and good thoughts. If one wants to practice wholeheartedly, it is very good to "go the houselessness", or in other words to became a monk or a nun and meditate diligently in solitude. That is extremely difficult, because in solitude there is nothing "to enjoy", nothing for our mind to occupy itself with, we are left only with ourselves and have to concentrate on the practice.

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(DLMBS Commentary V088) A group of monks came to see the Buddha and asked him for advice on meditation. The Buddha advised them with this verse and with the preceding and the following one (DhP 87, DhP 89).

In order to reach the awakenment, one must abandon all cravings and "have nothing", or in other words, not cling to anything. One must also purify the mind from the "impurities", or greed, hate, delusion, conceit, speculative views, skeptical doubt, mental torpor, restlessness, shamelessness and lack of moral dread.

This way, one will reach the state of arahantship and then one can truly find delight in solitude.

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(DLMBS Commentary V089) A group of monks came to see the Buddha and asked him for advice on meditation. The Buddha advised them with this verse and with the two preceeding ones (DhP 87, DhP 88).

In order to reach the awakenment, one must fully develop the "constituents of awakenment". They are seven: mindfulness (sati), investigation of the Dharma (dhammavicaya), energy (viriya), joy (piti), tranquility (passadhi), concentration (samadhi) and equanimity (upekkha). We also must not cling to anything and take delight in renouncing all the attachments. Most importantly, we must "remove the taints". Traditionally, these four taints (asava) are mentioned in the texts: sense desire (kama), desiring eternal existence (bhava), wrong views (ditthi) and ignorance (avijja). If we remove these taints, we will "shine" with wisdom and be truly completely emancipated from the suffering.



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 )