namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者


法句經 第八、千品 多譯本對讀(段層次) Dhammapada (Dhp.) 8. Sahassavaggo




偈頌目錄
Dhp100 Dhp101 Dhp102 Dhp103 Dhp104 Dhp105 Dhp106 Dhp107
Dhp108 Dhp109 Dhp110 Dhp111 Dhp112 Dhp113 Dhp114 Dhp115

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. 100
巴利原典 (PTS) [1]
  1. Sahassavaggo.
100. Sahassampi ce vācā anatthapadasaṃhitā
Ekaṃ atthapadaṃ seyyo yaṃ sutvā upasammati.
巴利原典 (CSCD) [2]

8. Sahassavaggo

100. Sahassamapi ce vācā, anatthapadasaṃhitā;
Ekaṃ atthapadaṃ seyyo, yaṃ sutvā upasammati.
漢譯( 了參 法師 譯, 文言文版) [3]

八、千品

一00 雖誦一千言,若無義理者,不如一義語,聞已得寂靜。 [MettFn08-01][NandFn08-01]

漢譯( 敬法 法師 譯, 白話文版) [4]

第八:千品

100 一句聽後得平靜有益的話
好過一千句沒有意義的話。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:雖誦千言,句義不正,不如一要,聞可滅意T04, 564b
  2. 法句譬喻經:雖誦千章,句義不正,不如一要,聞可滅意T04, 589b
  3. 出曜經:雖誦千章,法義具足,聞一法句,可從滅意T04, 725a
  4. 法集要頌經:雖說百伽陀,句義不周正,不如解一句,聞乃得解脫T04,789a
  5. 佛本行集經:若人雖說百句義,其名味字不合文,寧說一句勝百千,當令聞者得寂定T03, 856b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 8 Thousands

ONE USEFUL SENTENCE IS BETTER THAN A THOUSAND USELESS WORDS

  1. Better than a thousand utterances, comprising useless words, is one single beneficial word, by hearing which one is pacified.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp VIII The Thousands

100. Better than a thousand useless words is one useful word, hearing which one attains peace.

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

Dhp VIII Thousands

100-102 [ThaniSFn-V100]

  Better
than if there were thousands
of meaningless words is
  one
  meaningful
  word
that on hearing
brings peace.

  Better
than if there were thousands
of meaningless verses is
  one
  meaningful
  verse
that on hearing
brings peace.

And better than chanting hundreds
of meaningless verses is
  one
  Dhamma-saying
that on hearing
brings peace.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 8 Thousands

100
It’s better than a thousand sayings,
All of worthless words comprised,
A single word that’s full of substance,
Hearing which, one’s pacified.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter VIII: The Thousands

100 Even though a speech be a thousand (of words), but made up of senseless words, one word of sense is better, which if a man hears, he becomes quiet.

英譯(Cited from DLMBS) [12]

Chapter 8: The Thousand

DhP 100
Rather then a thousand speeches without meaningful words,
is better one meaningful word, after hearing which, one can attain calm. [DLMBSFn-V100]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 100
Dhammapada Dhp. 101
巴利原典 (PTS) [1]
101. Sahassampi ce gāthā antthapadasaṃhitā
Ekaṃ gāthāpadaṃ seyyā yaṃ sutvā upasammati.
巴利原典 (CSCD) [2]
101. Sahassamapi ce gāthā, anatthapadasaṃhitā;
Ekaṃ gāthāpadaṃ seyyo, yaṃ sutvā upasammati.
漢譯( 了參 法師 譯, 文言文版) [3] 一0一 雖誦千句偈,若無義理者,不如一句偈,聞已得寂靜。 [MettFn08-02][MettFn08-03][NandFn08-01][NandFn08-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
101 一首聽後得平靜的偈子,
好過千首無意義的偈子。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:雖誦千言,不義何益,不如一義,聞行可度T04, 564b
  2. 法句譬喻經:雖誦千言,不義何益,不如一義,聞行可度T04, 589b
  3. 出曜經:雖誦千章,不義何益,寧解一句,聞可得道T04, 724c
  4. 法集要頌經:雖說百伽陀,不明有何益,不如解一義,聞乃得止息T04, 789a
5. 增壹阿含經:雖誦千言,不義何益,不如一義,聞可得道T02, 673b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ONE USEFUL VERSE IS BETTER THAN A THOUSAND USELESS VERSES

  1. Better than a thousand verses, comprising useless words, is one beneficial single line, by hearing which one is pacified.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 101. Better than a thousand useless verses is one useful verse, hearing which one attains peace.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

100-102 [ThaniSFn-V100]

  Better
than if there were thousands
of meaningless words is
  one
  meaningful
  word
that on hearing
brings peace.

  Better
than if there were thousands
of meaningless verses is
  one
  meaningful
  verse
that on hearing
brings peace.

And better than chanting hundreds
of meaningless verses is
  one
  Dhamma-saying
that on hearing
brings peace.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
101
It’s better than a thousand verses,
All of useless words comprised,
A single line that’s full of substance,
Hearing which, one’s pacified.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 101 Even though a Gatha (poem) be a thousand (of words), but made up of senseless words, one word of a Gatha is better, which if a man hears, he becomes quiet.
英譯(Cited from DLMBS) [12]
DhP 101
Rather then a thousand verses without meaningful words,
is better one word of a verse, after hearing which, one can attain calm. [DLMBSFn-V101]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 101
Dhammapada Dhp. 102
巴利原典 (PTS) [1]
102. Yo ce gāthāsataṃ bhāse anatthapadasaṃhitaṃ
Ekaṃ dhammapadaṃ seyyā yaṃ sutvā upasammati.
巴利原典 (CSCD) [2]
102. Yo ca gāthā sataṃ bhāse, anatthapadasaṃhitā [anatthapadasañhitaṃ (ka.) visesanaṃ hetaṃ gāthātipadassa];
Ekaṃ dhammapadaṃ seyyo, yaṃ sutvā upasammati.
漢譯( 了參 法師 譯, 文言文版) [3] 一0二 彼誦百句偈,若無義理者,不如一法句,聞已得寂靜。 [LChnFn08-01][MettFn08-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
102 一個聽後得平靜的法句,
好過誦百首無意義的偈。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:雖多誦經,不解何益,解一法句,行可得道T04, 564b
  2. 法句譬喻經:雖多誦經,不解何益,解一法句,行可得道T04, 589b
  3. 法集要頌經:雖解多伽陀,不行無所益,不如行一句,習行可得道T04, 789a
4. 增壹阿含經:雖誦千章,不義何益,不如一句,聞可得道T02, 673b
5. 佛本行集經:若人說於百句偈,既無義理文句乖,說一句為最勝尊,聞已自然得寂定T03, 856b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BETTER THAN A HUNDRED USELESS WORDS IS ONE WORD OF THE DHAMMA. SELF-CONQUEST IS THE BEST OF ALL CONQUESTS

  1. Should one recite a hundred verses, comprising useless words, better is one single word of the Dhamma, by hearing which one is pacified.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 102. Better than reciting a hundred meaningless verses is the reciting of one verse of Dhamma, hearing which one attains peace.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

100-102 [ThaniSFn-V100]

  Better
than if there were thousands
of meaningless words is
  one
  meaningful
  word
that on hearing
brings peace.

  Better
than if there were thousands
of meaningless verses is
  one
  meaningful
  verse
that on hearing
brings peace.

And better than chanting hundreds
of meaningless verses is
  one
  Dhamma-saying
that on hearing
brings peace.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
102
It’s better than a hundred verses,
All of worthless words comprised,
A single line composed on Dhamma,
Hearing which, one’s pacified.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 102 Though a man recite a hundred Gathas made up of senseless words, one word of the law is better, which if a man hears, he becomes quiet.
英譯(Cited from DLMBS) [12]
DhP 102
Who should say even a hundred verses without meaningful words,
better is one verse on the Dharma, after hearing which, one can attain calm. [DLMBSFn-V102]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 102
Dhammapada Dhp. 103
巴利原典 (PTS) [1]
103. Yo sahassaṃ sahassena saṅgāme mānuse jine
Ekañca jeyya attānaṃ sa ve saṅgāmajuttamo.
巴利原典 (CSCD) [2]
103. Yo sahassaṃ sahassena, saṅgāme mānuse jine;
Ekañca jeyyamattānaṃ [attānaṃ (sī. pī.)], sa ve saṅgāmajuttamo.
漢譯( 了參 法師 譯, 文言文版) [3] 一0三 彼於戰場上,雖勝百萬人;未若克己者,戰士之最上! [MettFn08-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
103 即使有人在戰場上,戰勝一千人一千次,
但戰勝自己一人者,才真是至上戰勝者。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:千千為敵,一夫勝之,未若自勝,為戰中上T04, 564b
  2. 出曜經:千千為敵,一夫勝之,莫若自伏,為戰中勝T04, 723a
  3. 法集要頌經:千千而為敵,一夫能勝之,莫若自伏心,便為戰中勝T04, 788b
4. 增壹阿含經:千千為敵,一夫勝之,未若自勝,已忍者上T02, 673b
5. 佛本行集經:若人善巧解戰鬪,獨自伏得百萬人,今若能伏自己身,是名世間善鬪戰T03, 856b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Though one should conquer a million [NāradaFn08-03] men in battlefield, yet he, indeed, is the noblest victor who has conquered himself.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 103. Though one may conquer a thousand times a thousand men in battle, yet he indeed is the noblest victor who conquers himself.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

103-105

Greater in battle
than the man who would conquer
a thousand-thousand men,
is he who would conquer
just one —
     himself.

Better to conquer yourself
  than others.
When you've trained yourself,
living in constant self-control,
neither a deva nor gandhabba,
nor a Mara banded with Brahmas,
could turn that triumph
back into defeat.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
103
A single maid in battle
Against a million might prevail;
But she who quells just one, herself,
Indeed’s a victor non-pareil.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 103 If one man conquer in battle a thousand times thousand men, and if another conquer himself, he is the greatest of conquerors.
英譯(Cited from DLMBS) [12]
DhP 103
If one should conquer thousands of people in the battle,
and if one should conquer just one thing - himself, he indeed is the victor of the highest battle. [DLMBSFn-V103]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 103
Dhammapada Dhp. 104
巴利原典 (PTS) [1]
104. Attā have jitaṃ seyyo yā cāyaṃ itarā pajā
Attadantassa posassa niccaṃ saññatacārino.
巴利原典 (CSCD) [2]
104. Attā have jitaṃ seyyo, yā cāyaṃ itarā pajā;
Attadantassa posassa, niccaṃ saññatacārino.
漢譯( 了參 法師 譯, 文言文版) [3] 一0四  能克制自己,過於勝他人。若有克己者,常行自節制。 [LChnFn08-02][MettFn08-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
104-105 戰勝自己的確遠勝於戰勝他人。
對於調服自己及永遠自制過活的人,
神、乾達婆、魔王與梵天
都贏不回這樣的人的勝利。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:自勝最賢,故曰人雄,護意調身,自損至終T04, 564b2
  2. 出曜經:自勝為上,如彼眾生,自降之士,眾行具足T04, 723a
  3. 法集要頌經:自勝而為上,如彼眾生心,自降為大士,眾行則具足T04, 788b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE RATHER A VICTOR OF YOURSELF THAN A VICTOR OF OTHERS.  NONE CAN TURN INTO DEFEAT SELF-VICTORY

104-105. Self-conquest [NāradaFn08-04] is, indeed, far greater than the conquest of all other folk; neither a god nor a gandhabba, [NāradaFn08-05] nor Māra [NāradaFn08-06] with Brahmā, [NāradaFn08-07] can win back the victory of such a person who is self-subdued and ever lives in restraint.

英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 104-105. Self-conquest is far better than the conquest of others. Not even a god, an angel, Mara or Brahma can turn into defeat the victory of a person who is self-subdued and ever restrained in conduct. [BudRkFn-v104]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

103-105

Greater in battle
than the man who would conquer
a thousand-thousand men,
is he who would conquer
just one —
     himself.

Better to conquer yourself
  than others.
When you've trained yourself,
living in constant self-control,
neither a deva nor gandhabba,
nor a Mara banded with Brahmas,
could turn that triumph
back into defeat.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
104a
To conquer oneself is a genuine coup,
Better than anyone else to subdue.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 104, 105. One's own self conquered is better than all other people; not even a god, a Gandharva, not Mara with Brahman could change into defeat the victory of a man who has vanquished himself, and always lives under restraint.
英譯(Cited from DLMBS) [12]
DhP 104
It is better to conquer oneself than to conquer other people.
Of a person, who tamed himself, who is always acting with self-control,
[Continued in DhP 105] [DLMBSFn-V104]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 104
Dhammapada Dhp. 105
巴利原典 (PTS) [1]
105. Neva devo na gandhabbo na māro saha brahmunā
Jitaṃ apajitaṃ kayirā tathārūpassa jantuno.
巴利原典 (CSCD) [2]
105. Neva devo na gandhabbo, na māro saha brahmunā;
Jitaṃ apajitaṃ kayirā, tathārūpassa jantuno.
漢譯( 了參 法師 譯, 文言文版) [3] 一0五 天神乾闥婆,魔王並梵天,皆遭於敗北,不能勝彼人。 [LChnFn08-03][LChnFn08-04][LChnFn08-05][MettFn08-05][MettFn08-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
104-105 戰勝自己的確遠勝於戰勝他人。
對於調服自己及永遠自制過活的人,
神、乾達婆、魔王與梵天
都贏不回這樣的人的勝利。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:雖曰尊天,神魔梵釋,皆莫能勝,自勝之人T04, 564b
  2. 出曜經:非天犍沓和,非魔及梵天,棄勝最為上,如智慧比丘T04, 723a
  3. 法集要頌經:非天彥達嚩,非魔及梵天,棄勝最為上,如智慧苾芻T04,788b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE RATHER A VICTOR OF YOURSELF THAN A VICTOR OF OTHERS.  NONE CAN TURN INTO DEFEAT SELF-VICTORY

104-105. Self-conquest [NāradaFn08-04] is, indeed, far greater than the conquest of all other folk; neither a god nor a gandhabba, [NāradaFn08-05] nor Māra [NāradaFn08-06] with Brahmā, [NāradaFn08-07] can win back the victory of such a person who is self-subdued and ever lives in restraint.

英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 104-105. Self-conquest is far better than the conquest of others. Not even a god, an angel, Mara or Brahma can turn into defeat the victory of a person who is self-subdued and ever restrained in conduct. [BudRkFn-v104]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

103-105

Greater in battle
than the man who would conquer
a thousand-thousand men,
is he who would conquer
just one —
     himself.

Better to conquer yourself
  than others.
When you've trained yourself,
living in constant self-control,
neither a deva nor gandhabba,
nor a Mara banded with Brahmas,
could turn that triumph
back into defeat.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
104b-105
For those who are tamed,
In all conduct restrained,
Not a god or gandhabba,
Not Mara or Brahma
The victory unmakes
Of those having such traits.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 104, 105. One's own self conquered is better than all other people; not even a god, a Gandharva, not Mara with Brahman could change into defeat the victory of a man who has vanquished himself, and always lives under restraint.
英譯(Cited from DLMBS) [12]
DhP 105
[continued from DhP 104]
not a god, not a Gandharva, not Mara with Brahma,
can turn into defeat the victory of a person of such form. [DLMBSFn-V105]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 105
Dhammapada Dhp. 106
巴利原典 (PTS) [1]
106. Māse māse sahassena yo yajetha sataṃ samaṃ
Ekañca bhāvitattānaṃ muhuttampi pūjaye
Sā yeva pūjanā seyyā yañce vassasataṃ hutaṃ.
巴利原典 (CSCD) [2]
106. Māse māse sahassena, yo yajetha sataṃ samaṃ;
Ekañca bhāvitattānaṃ, muhuttamapi pūjaye;
Sāyeva pūjanā seyyo, yañce vassasataṃ hutaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一0六 月月投千(金)──供犧牲百年,不如須臾間,供養修己者,彼如是供養,勝祭祀百年。 [LChnFn08-06][LChnFn08-07][MettFn08-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
106 雖人於百年月復一月佈施一千錢,
但頂禮一個圓滿自己的人一剎那,
此頂禮就勝過做了一百年的佈施。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:月千反祠,終身不輟,不如須臾,一心念法,一念造福,勝彼終身T04, 564b
  2. 法句譬喻經:月千反祠,終身不輟徹,不如須臾,一心念法,一念造福,勝彼終身T04, 589c
  3. 法集要頌經:月月常千祀,終身而不輟,不如須臾間,一心念真法,一念福無邊,勝彼終身祀T04, 789c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A MOMENT'S HONOUR TO THE WORTHY IS BETTER THAN LONG CONTINUED HONOUR TO THE UNWORTHY

  1. Though month after month with a thousand, one should make an offering for a hundred years, yet, if, only for a moment, one should honour (a Saint) who has perfected himself - that honour is, indeed, better than a century of sacrifice.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 106. Though month after month for a hundred years one should offer sacrifices by the thousands, yet if only for a moment one should worship those of perfected minds that honor is indeed better than a century of sacrifice.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

106-108

You could, month by month,
  at a cost of thousands,
conduct sacrifices
  a hundred times,
     or
pay a single moment's homage
  to one person,
  self-cultivated.
Better than a hundred years of sacrifices
would that act of homage be.
You could, for a hundred years,
live in a forest
  tending a fire,
     or
pay a single moment's homage
  to one person,
  self-cultivated.
Better than a hundred years of sacrifices
would that act of homage be.
Everything offered
or sacrificed in the world
for an entire year by one seeking merit
doesn't come to a fourth.
  Better to pay respect
  to those who've gone
  the straight way.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
106
Though month after month for a century
One did thousands of favours for charity,
Then, if one revered momentarily
A person who’d trained himself inwardly,
Then that would have more moral potency
Than that century of favours for charity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 106 If a man for a hundred years sacrifice month after month with a thousand, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years.
英譯(Cited from DLMBS) [12]
DhP 106
If one should sacrifice every month thousand times even by hundreds,
and if one should even for a moment pay respects to somebody, who has developed himself,
then such a devotion is better than hundred years of sacrifice. [DLMBSFn-V106]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 106
Dhammapada Dhp. 107
巴利原典 (PTS) [1]
107. Yo ca vassasataṃ jantu aggiṃ paricare vane
Ekañca bhāvitattānaṃ muhuttampi pūjaye
Sā yeva pūjanā seyyā yañce vassasataṃ hutaṃ.
巴利原典 (CSCD) [2]
107. Yo ca vassasataṃ jantu, aggiṃ paricare vane;
Ekañca bhāvitattānaṃ, muhuttamapi pūjaye;
Sāyeva pūjanā seyyo, yañce vassasataṃ hutaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一0七 若人一百年──事火於林中,不如須臾間,供養修己者,彼如是供養,勝祭祀百年。 [MettFn08-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
107 即使有人在森林中拜祭聖火百年,
但頂禮一個圓滿自己的人一剎那,
此頂禮就勝過他拜祭聖火一百年。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:雖終百歲,奉事火祠,不如須臾,供養三尊,一供養福,勝彼百年T04, 564b
  2. 法句經:若人壽百歲,奉火修異術,不如須臾頃,事戒者福勝T04, 559c
  3. 法句譬喻經:雖終百歲,奉事火神,不如須臾,供養三尊,一供養福,勝彼百年T04, 589c
  4. 出曜經:雖復壽百歲,山林祭祀火,不如須臾間,執行自修慕T04,726a
  5. 法集要頌經:雖終百歲壽,奉事祀火神,不如須臾間,供養佛法僧,一念供養福,勝彼終身祀T04, 789c
6. 佛本行集經:如彼世間祭祀火,具足滿於一百年,若一心歸三寶時,彼福百千萬倍勝,如是百數不可盡,口業不可說得窮,以彼質直牢固心,能得如是上福報T03, 856c
7. 佛本行集經:若人滿足一百歲,在林祭祀於火神,若見善調伏人來,能捨暫時供養者,是則勝彼祭祀火,多種具足極一生T03, 856c
8. 中本起經:若人壽百歲,奉火修異術,不如尊正諦,其明照一切T04,152c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A MOMENT'S HONOUR TO THE PURE IS BETTER THAN A CENTURY OF FIRE-SACRIFICE

  1. Though, for a century a man should tend the (sacred) fire in the forest, yet, if, only for a moment, he should honour (a Saint) who has perfected himself - that honour is, indeed, better than a century of fire-sacrifice.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 107. Though for a hundred years one should tend the sacrificial fire in the forest, yet if only for a moment one should worship those of perfected minds, that worship is indeed better than a century of sacrifice.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

106-108

You could, month by month,
  at a cost of thousands,
conduct sacrifices
  a hundred times,
     or
pay a single moment's homage
  to one person,
  self-cultivated.
Better than a hundred years of sacrifices
would that act of homage be.
You could, for a hundred years,
live in a forest
  tending a fire,
     or
pay a single moment's homage
  to one person,
  self-cultivated.
Better than a hundred years of sacrifices
would that act of homage be.
Everything offered
or sacrificed in the world
for an entire year by one seeking merit
doesn't come to a fourth.
  Better to pay respect
  to those who've gone
  the straight way.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
107
A man in the woods for a century
Might worship a fire reverentially;
Then, if he revered momentarily
A person who’d trained himself inwardly,
Then that would have more moral potency
Than that worship of fire for a century.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 107 If a man for a hundred years worship Agni (fire) in the forest, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years.
英譯(Cited from DLMBS) [12]
DhP 107
Whatever person should worship fire in the forest for hundred years,
and if one should even for a moment pay respects to somebody, who has developed himself,
then such a devotion is better than hundred years of sacrifice. [DLMBSFn-V107]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 107
Dhammapada Dhp. 108
巴利原典 (PTS) [1]
108. Yaṃ kiñci yiṭṭhaṃ va hutaṃ va loke
Saṃvaccharaṃ yajetha puññapekkho
Sabbampi taṃ na catubhāgameti
Abhivādanā ujjugatesu seyyā.
巴利原典 (CSCD) [2]
108. Yaṃ kiñci yiṭṭhaṃ va hutaṃ va [yiṭṭhañca hutañca (ka.)] loke, saṃvaccharaṃ yajetha puññapekkho;
Sabbampi taṃ na catubhāgameti, abhivādanā ujjugatesu seyyo.
漢譯( 了參 法師 譯, 文言文版) [3] 一0八 若人於世間,施捨或供養,求福一週年,如是諸功德,不及四分一,禮敬正直者。 [LChnFn08-08][LChnFn08-09][MettFn08-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
108 即使想造福者整年做了無論多少供養與佈施,
但這一切佈施比不上向正直者頂禮的四份一。 [CFFn08-01]
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:祭神以求福,從後望其報,四分未望一,不如禮賢者T04, 564c
  2. 法句譬喻經:祭神以求福,從後望其報,四分未望一,不如禮賢者T04,590b
  3. 出曜經:若人禱神祀,經歲望其福,彼於四分中,亦未獲其一T04,727a
  4. 法集要頌經:若人禱神祀,經歲望其福,彼於四分中,亦不獲其一T04, 789b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BETTER THAN SACRIFICIAL SLAUGHTER OF ANIMALS IS HONOUR TO THE PURE ONES

  1. In this world whatever gift [NāradaFn08-08] or alms a person seeking merit should offer for a year, all that is not worth a single quarter of the reverence towards the Upright [NāradaFn08-09] which is excellent.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 108. Whatever gifts and oblations one seeking merit might offer in this world for a whole year, all that is not worth one fourth of the merit gained by revering the Upright Ones, which is truly excellent.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

106-108 [ThaniSFn-V108]

You could, month by month,
  at a cost of thousands,
conduct sacrifices
  a hundred times,
     or
pay a single moment's homage
  to one person,
  self-cultivated.
Better than a hundred years of sacrifices
would that act of homage be.
You could, for a hundred years,
live in a forest
  tending a fire,
     or
pay a single moment's homage
  to one person,
  self-cultivated.
Better than a hundred years of sacrifices
would that act of homage be.
Everything offered
or sacrificed in the world
for an entire year by one seeking merit
doesn't come to a fourth.
  Better to pay respect
  to those who've gone
  the straight way.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
108
For a year one might alms and oblations bestow,
Hoping for merit to make on this globe.
All that bestowing would little avail:
Homage to those who are upright prevails.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 108 Whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain merit, the whole of it is not worth a quarter (a farthing); reverence shown to the righteous is better.
英譯(Cited from DLMBS) [12]
DhP 108
Whatever sacrifice or oblation in the world
might someone sacrifice in a year, looking for merit,
all that is not worth one fourth.
Showing respect to those of upright conduct is better. [DLMBSFn-V108]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 108
Dhammapada Dhp. 109
巴利原典 (PTS) [1]
109. Abhivādanasīlissa niccaṃ vaddhāpacāyino
Cattārā dhammā vaḍḍhanti āyu vaṇṇo sukhaṃ balaṃ.
巴利原典 (CSCD) [2]
109. Abhivādanasīlissa, niccaṃ vuḍḍhāpacāyino [vaddhāpacāyino (sī. pī.)];
Cattāro dhammā vaḍḍhanti, āyu vaṇṇo sukhaṃ balaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一0九 好樂敬禮者,常尊於長老,四法得增長:壽美樂與力[LChnFn08-10][LChnFn08-11][MettFn08-10]
漢譯( 敬法 法師 譯, 白話文版) [4]
109 對於有禮敬的習慣、時常尊敬長輩的人,
於他四種法會增長:壽命、美貌、快樂、力量。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:能善行禮節,常敬長老者,四福自然增,色力壽而安T04, 564c
  2. 法句譬喻經:能善行禮節,常敬長老者,四福自然增,色力壽而安T04, 590b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BLESSED INDEED ARE THEY WHO HONOUR THOSE WORTHY OF HONOUR

  1. For one who is in the habit of constantly honouring and respecting the elders, four blessings increase - age, beauty, bliss, and strength.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 109. To one ever eager to revere and serve the elders, these four blessing accrue: long life and beauty, happiness and power.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

109

If you're respectful by habit,
constantly honoring the worthy,
four things increase:
  long life, beauty,
  happiness, strength.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
109
People who honour the morally pure,
Who always respect the disciples mature,
For them will develop the happy quaternity:
Beauty, longevity, joy and vitality.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 109 He who always greets and constantly reveres the aged, four things will increase to him, viz. life, beauty, happiness, power.
英譯(Cited from DLMBS) [12]
DhP 109
For somebody, who is showing respect to those of virtuous character, who is always paying homage to the venerable ones,
four things grow for him: life-span, beauty of complexion, happiness, strength. [DLMBSFn-V109]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 109
Dhammapada Dhp. 110
巴利原典 (PTS) [1]
110. Yo ca vassasataṃ jīve dussīlo asamāhito
Ekāhaṃ jīvitaṃ seyyo sīlavantassa jhāyino.
巴利原典 (CSCD) [2]
110. Yo ca vassasataṃ jīve, dussīlo asamāhito;
Ekāhaṃ jīvitaṃ seyyo, sīlavantassa jhāyino.
漢譯( 了參 法師 譯, 文言文版) [3] 一一0 若人壽百歲──破戒無三昧,不如生一日──持戒修禪定。 [MettFn08-11][MettFn08-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
110 若人活了百年卻道德敗壞沒自制,
具戒有禪修者的一天生命則更好。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:若人壽百歲,遠正不持戒,不如生一日,守戒正意禪T04,564c
  2. 法集要頌經:若人壽百歲,毀戒意不息,不如一日中,供養持戒人T04, 789a
  3. 出曜經:雖復壽百年,毀戒意不定,不如一日中,供養持戒人。T04, 725a
4. 佛本行集經:若人壽命滿百年,破戒心無有寂定,有能堅持忍精進,一日活足勝彼長T03, 856c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A SHORT BUT VIRTUOUS LIFE IS BETTER THAN A LONG BUT IMMORAL LIFE

  1. Though one should live a hundred years, immoral and uncontrolled, yet better, indeed, is a single day's life of one who is moral and meditative.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 110. Better it is to live one day virtuous and meditative than to live a hundred years immoral and uncontrolled.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

110-115

Better than a hundred years
lived without virtue, uncentered, is
  one day
lived by a virtuous person
absorbed in jhana.
And better than a hundred years
lived undiscerning, uncentered, is
  one day
lived by a discerning person
absorbed in jhana.
And better than a hundred years
lived apathetic & unenergetic, is
  one day
lived energetic & firm.
And better than a hundred years
lived without seeing
arising & passing away, is
  one day
lived seeing
arising & passing away.
And better than a hundred years
lived without seeing
the Deathless state, is
  one day
lived seeing
the Deathless state.
And better than a hundred years
lived without seeing
the ultimate Dhamma, is
  one day
lived seeing
the ultimate Dhamma.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
110
A person might live for as long as a century,
With mind discomposed and imbued with iniquity:
Better the life of a day of integrity,
Training one’s mind and preserving morality.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 110 But he who lives a hundred years, vicious and unrestrained, a life of one day is better if a man is virtuous and reflecting.
英譯(Cited from DLMBS) [12]
DhP 110
Who would live for hundred years, with bad morality, without a firm mind,
better is the life for one day of somebody who is virtuous and meditating. [DLMBSFn-V110]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 110
Dhammapada Dhp. 111
巴利原典 (PTS) [1]
111. Yo ca vassasataṃ jīve duppañño asamāhito
Ekāhaṃ jīvitaṃ seyyo paññavantassa jhāyino.
巴利原典 (CSCD) [2]
111. Yo ca vassasataṃ jīve, duppañño asamāhito;
Ekāhaṃ jīvitaṃ seyyo, paññavantassa jhāyino.
漢譯( 了參 法師 譯, 文言文版) [3] 一一一 若人壽百歲──無慧無三昧,不如生一日──具慧修禪定。 [NandFn08-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
111 若人活了百年卻沒有智慧沒自制,
具慧有禪修者的一天生命則更好。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:若人壽百歲,邪偽無有智,不如生一日,一心學正智T04,564c
  2. 出曜經:雖壽百年,無慧不定,不如一日,黠慧有定T04, 725a
3. 佛本行集經:若人壽命滿百年,愚癡心恒生散亂,有能智慧及禪定,一日活足勝彼長T03, 856c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRIEF LIFE OF WISDOM IS BETTER THAN A LONG LIFE OF STUPIDITY

  1. Though one should live a hundred years without wisdom and control, yet better, indeed, is a single day's life of one who is wise and meditative.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 111. Better it is to live one day wise and meditative than to live a hundred years foolish and uncontrolled.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

110-115

Better than a hundred years
lived without virtue, uncentered, is
  one day
lived by a virtuous person
absorbed in jhana.
And better than a hundred years
lived undiscerning, uncentered, is
  one day
lived by a discerning person
absorbed in jhana.
And better than a hundred years
lived apathetic & unenergetic, is
  one day
lived energetic & firm.
And better than a hundred years
lived without seeing
arising & passing away, is
  one day
lived seeing
arising & passing away.
And better than a hundred years
lived without seeing
the Deathless state, is
  one day
lived seeing
the Deathless state.
And better than a hundred years
lived without seeing
the ultimate Dhamma, is
  one day
lived seeing
the ultimate Dhamma.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
111
A person might live for as long as a century,
With mind discomposed and imbued with stupidity:
Better the life of a day of integrity,
Training one’s mind and possessing sagacity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 111 And he who lives a hundred years, ignorant and unrestrained, a life of one day is better if a man is wise and reflecting.
英譯(Cited from DLMBS) [12]
DhP 111
Who would live for hundred years, without wisdom, without a firm mind,
better is the life for one day of somebody who is wise and meditating. [DLMBSFn-V111]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 111
Dhammapada Dhp. 112
巴利原典 (PTS) [1]
112. Yo ca vassasataṃ jīve kusīto hīnavīriyo
Ekāhaṃ jīvitaṃ seyyo viriyamārabhato daḷhaṃ.
巴利原典 (CSCD) [2]
112. Yo ca vassasataṃ jīve, kusīto hīnavīriyo;
Ekāhaṃ jīvitaṃ seyyo, vīriyamārabhato daḷhaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一一二 若人壽百歲──怠惰不精進,不如生一日──勵力行精進。 [NandFn08-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
112 若人活了百年卻怠惰精進力薄弱,
穩固地精進者的一天生命則更好。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:若人壽百歲,懈怠不精進,不如生一日,勉力行精進T04,564c
  2. 法句經:若人壽百歲,邪學志不善,不如生一日,精進受正法T04, 559c
  3. 出曜經:雖復壽百,懈怠不精進,不如一日中,精進不怯弱T04, 725b
  4. 法集要頌經:若人壽百歲,懈怠劣精進,不如一日中,勇猛行精進T04, 789a
5. 佛本行集經:若人壽命滿百年,盲聾惛憒無聞見,其有見佛及聞法,一日活足勝彼長T03, 856c
6. 中本起經:若人壽百歲,學邪志不善,不如生一日,精進受正法T04,152c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRIEF LIFE OF REFLECTION IS BETTER THAN A LONG LIFE OF NON-REFLECTION

  1. Though one should live a hundred years idle and inactive yet better, indeed, is a single day's life of one who makes an intense effort.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 112. Better it is to live one day strenuous and resolute than to live a hundred years sluggish and dissipated.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

110-115

Better than a hundred years
lived without virtue, uncentered, is
  one day
lived by a virtuous person
absorbed in jhana.
And better than a hundred years
lived undiscerning, uncentered, is
  one day
lived by a discerning person
absorbed in jhana.
And better than a hundred years
lived apathetic & unenergetic, is
  one day
lived energetic & firm.
And better than a hundred years
lived without seeing
arising & passing away, is
  one day
lived seeing
arising & passing away.
And better than a hundred years
lived without seeing
the Deathless state, is
  one day
lived seeing
the Deathless state.
And better than a hundred years
lived without seeing
the ultimate Dhamma, is
  one day
lived seeing
the ultimate Dhamma.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
112
A person might live for as long as a century,
Lazing about and depleted of energy:
Better the life of a day of integrity,
Rousing an effort and striving tenaciously.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 112 And he who lives a hundred years, idle and weak, a life of one day is better if a man has attained firm strength.
英譯(Cited from DLMBS) [12]
DhP 112
Who would live for hundred years, indolent and of poor effort,
better is the life for one day of somebody who has undertaken a firm effort. [DLMBSFn-V112]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 112
Dhammapada Dhp. 113
巴利原典 (PTS) [1]
113. Yo ca vassasataṃ jīve apassaṃ udayavyayaṃ
Ekāhaṃ jīvitaṃ seyyo passato udayavyayaṃ.
巴利原典 (CSCD) [2]
113. Yo ca vassasataṃ jīve, apassaṃ udayabbayaṃ;
Ekāhaṃ jīvitaṃ seyyo, passato udayabbayaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一一三 若人壽百歲──不見生滅法,不如生一日──得見生滅法。 [LChnFn08-12][MettFn08-13][MettFn08-14]
漢譯( 敬法 法師 譯, 白話文版) [4]
113 若人活了百年卻不曾見過生滅,
觀照生滅者的一天生命則更好。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:若人壽百歲,不知成敗事,不如生一日,見微知所忌T04, 564c
  2. 出曜經:雖復壽百歲,不知生滅事,不如一日中,曉了生滅事T04, 725b
  3. 法集要頌經:若人壽百歲,不觀生滅法,不如一日中,而解生滅法T04, 789a
4. 佛本行集經:若人壽命滿百年,[懵-目+登]懵濁亂無覺察,有能諦觀生死趣,一日活足勝彼長T03, 856c
5. 佛本行集經:若人壽命滿百年,不觀世間無常句,其有能了身非實,一日活足勝彼長T03,856c
6. 毘奈耶雜事:若人壽百歲,不了於生滅,不如一日生,得了於生滅T24,410a
7. 因緣傳:若人生百歲,不解生滅法,不如生一日,而得解了之T50,302c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ONE DAY OF EXPERIENCING THE DEATHLESS IS BETTER THAN A CENTURY WITHOUT SUCH AN EXPERIENCE

  1. Though one should live a hundred years without comprehending how all things rise and pass away, [NāradaFn08-11] yet better, indeed, is a single day's life of one who comprehends how all things rise and pass away.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 113. Better it is to live one day seeing the rise and fall of things than to live a hundred years without ever seeing the rise and fall of things.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

110-115

Better than a hundred years
lived without virtue, uncentered, is
  one day
lived by a virtuous person
absorbed in jhana.
And better than a hundred years
lived undiscerning, uncentered, is
  one day
lived by a discerning person
absorbed in jhana.
And better than a hundred years
lived apathetic & unenergetic, is
  one day
lived energetic & firm.
And better than a hundred years
lived without seeing
arising & passing away, is
  one day
lived seeing
arising & passing away.
And better than a hundred years
lived without seeing
the Deathless state, is
  one day
lived seeing
the Deathless state.
And better than a hundred years
lived without seeing
the ultimate Dhamma, is
  one day
lived seeing
the ultimate Dhamma.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
113

A person might live for as long as a century,
Blind to arising and ceasing activity:
Better the life of a day of integrity,
Marking the rising and ceasing duality.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 113 And he who lives a hundred years, not seeing beginning and end, a life of one day is better if a man sees beginning and end.
英譯(Cited from DLMBS) [12]
DhP 113
Who would live for hundred years, not seeing rise and fall of things,
better is the life for one day of somebody who is seeing their rise and fall. [DLMBSFn-V113]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 113
Dhammapada Dhp. 114
巴利原典 (PTS) [1]
114. Yo ca vassasataṃ jīve apassaṃ amataṃ padaṃ
Ekāhaṃ jīvitaṃ seyyo passato amataṃ padaṃ.
巴利原典 (CSCD) [2]
114. Yo ca vassasataṃ jīve, apassaṃ amataṃ padaṃ;
Ekāhaṃ jīvitaṃ seyyo, passato amataṃ padaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一一四 若人壽百歲──不見不死道,不如生一日──得見不死道。 [MettFn08-15][MettFn08-16]
漢譯( 敬法 法師 譯, 白話文版) [4]
114 若人活了百年卻不曾見過不死境,
知見不死境者的一天生命則更好。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:若人壽百歲,不見甘露道,不如生一日,服行甘露味T04, 564c
  2. 法集要頌經:若人壽百歲,不見甘露句,不如一日中,得服甘露味T04,789b
3. 佛本行集經:若人壽命滿百年,不觀世間甘露處,其有能識甘露者,一日活足勝彼長T03, 856c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ONE DAY OF PERCEIVING THE DEATHLESS IS BETTER THAN A CENTURY WITHOUT SUCH AN EXPERIENCE

  1. Though one should live a hundred years without seeing the Deathless State, [NāradaFn08-12] yet better, indeed, is a single day's life of one who sees the Deathless State.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 114. Better it is to live one day seeing the Deathless than to live a hundred years without ever seeing the Deathless.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

110-115

Better than a hundred years
lived without virtue, uncentered, is
  one day
lived by a virtuous person
absorbed in jhana.
And better than a hundred years
lived undiscerning, uncentered, is
  one day
lived by a discerning person
absorbed in jhana.
And better than a hundred years
lived apathetic & unenergetic, is
  one day
lived energetic & firm.
And better than a hundred years
lived without seeing
arising & passing away, is
  one day
lived seeing
arising & passing away.
And better than a hundred years
lived without seeing
the Deathless state, is
  one day
lived seeing
the Deathless state.
And better than a hundred years
lived without seeing
the ultimate Dhamma, is
  one day
lived seeing
the ultimate Dhamma.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
114
A person might live for as long as a century,
Failing to find the immortal sublimity:
Better the life of a day of integrity,
One that is blessed with the deathless epiphany.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 114 And he who lives a hundred years, not seeing the immortal place, a life of one day is better if a man sees the immortal place.
英譯(Cited from DLMBS) [12]
DhP 114
Who would live for hundred years, not seeing the state of deathlessness,
better is the life for one day of somebody who is seeing the state of deathlessness. [DLMBSFn-V114]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 114
Dhammapada Dhp. 115
巴利原典 (PTS) [1]
115. Yo ca vassasataṃ jīve apassaṃ dhammamuttamaṃ
Ekāhaṃ jīvitaṃ seyyo passato dhammamuttamaṃ.

Sahassavaggo aṭṭhamo.

巴利原典 (CSCD) [2]
115. Yo ca vassasataṃ jīve, apassaṃ dhammamuttamaṃ;
Ekāhaṃ jīvitaṃ seyyo, passato dhammamuttamaṃ.

Sahassavaggo aṭṭhamo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

一一五 若人壽百歲──不見最上法,不如生一日──得見最上法。 [MettFn08-17]

千品第八竟

漢譯( 敬法 法師 譯, 白話文版) [4]
115 若人活了百年卻不曾見過至上法, [CFFn08-02]
知見至上法者的一天生命則更好。

千品第八完畢

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:若人壽百歲,不知大道義,不如生一日,學推佛法要T04, 564c
  2. 法集要頌經:若人壽百歲,不見最上句,不如一日中,得見最上道T04,789b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ONE DAY OF PERCEIVING THE DHAMMA IS BETTER THAN A CENTURY WITHOUT SUCH PERCEPTION

  1. Though one should live a hundred years not seeing the Truth Sublime, [NāradaFn08-13] yet better, indeed, is a single day's life of one who sees the Truth Sublime.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 115. Better it is to live one day seeing the Supreme Truth than to live a hundred years without ever seeing the Supreme Truth.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

110-115

Better than a hundred years
lived without virtue, uncentered, is
  one day
lived by a virtuous person
absorbed in jhana.
And better than a hundred years
lived undiscerning, uncentered, is
  one day
lived by a discerning person
absorbed in jhana.
And better than a hundred years
lived apathetic & unenergetic, is
  one day
lived energetic & firm.
And better than a hundred years
lived without seeing
arising & passing away, is
  one day
lived seeing
arising & passing away.
And better than a hundred years
lived without seeing
the Deathless state, is
  one day
lived seeing
the Deathless state.
And better than a hundred years
lived without seeing
the ultimate Dhamma, is
  one day
lived seeing
the ultimate Dhamma.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
115
A person might live for as long as a century,
Failing to find the most sacred reality:
Better the life of a day of integrity,
Coming upon that unparalleled sanctity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 115 And he who lives a hundred years, not seeing the highest law, a life of one day is better if a man sees the highest law.
英譯(Cited from DLMBS) [12]
DhP 115
Who would live for hundred years, not seeing the highest Law,
better is the life for one day of somebody who is seeing the highest Law. [DLMBSFn-V115]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 八、千品 Dhp. 115

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
[LChnFn08-01]〔註08-01〕 據錫蘭版本,此字為Dhammapada故譯為「法句」,但巴利聖典出版協會本作Gathapada則應譯為「一句偈」。
[LChnFn08-02]〔註08-02〕 下二頌是連貫的。
[LChnFn08-03]〔註08-03〕 「乾闥婆」(Gandhabba)是天界一種樂神的名字。
[LChnFn08-04]〔註08-04〕 這裡的魔王是一天神之名。
[LChnFn08-05]〔註08-05〕 梵天即婆羅門天 (Brahma)。
[LChnFn08-06]〔註08-06〕 原文 Sahasssena 譯作「以一千」,依註解為一千錢。
[LChnFn08-07]〔註08-07〕 用以祭神。
[LChnFn08-08]〔註08-08〕 原文 Yittham va Hutam va 二字,原有供犧牲及祭祀與供養等義,和前頌的祭祀是同一個字,故日譯本及英譯本亦多譯作「供犧或祭祀」。但註解說:Yitthamg 是在節期盛會的施捨;Hutam 是預備供給過客或為一種作業與果報的信仰而行供養。今譯依註解意。
[LChnFn08-09]〔註08-09〕 指四果的聖人。
[LChnFn08-10]〔註08-10〕 年長而有德者。
[LChnFn08-11]〔註08-11〕 南國諸僧侶受人禮敬時常念此頌。
[LChnFn08-12]〔註08-12〕 五蘊生滅,即一切因緣和合法都不是常住法。
[CFFn08-01]〔敬法法師註08-01〕 22 註釋: 正直者 :最低是須陀洹,最高是漏盡者。
[CFFn08-02]〔敬法法師註06-01〕 23 註釋: 至上法 是指九種出世間法(四道、四果及涅 槃)。
[MettFn08-01]

〔明法尊者註08-01〕 國家的劊子手坦巴達卡(Tambadāṭhikacoraghātaka)殺過499人,做滿五十五年後退休,退休後,有一個機會供養舍利弗尊者,聽法後,回家路上意外喪生,死後往生兜率天。聞法一次而正確的理解,就可能產生很大的利益。

PS: 請參 法句經故事集 ,八~一、行刑者的命運 (偈 100)。

[MettFn08-02]〔明法尊者註08-02〕 Dhp.(v.100)︰rāgādivūpasamena upasammati, taṁ atthasādhakaṁ nibbānappaṭisaṁyuttaṁ khandhadhātu-āyatana-indriyabalabojjhaṅgasatipaṭṭhānaparidīpakaṁ ekampi padaṁ seyyoyevāti attho. ( 寂靜 ︰‘染’等寂靜。與涅槃相關的善法義,如蘊、界、處、根、力、覺支、念處中說明的一句義(,聞已心寂靜)。)
[MettFn08-03]〔明法尊者註08-03〕 《增壹阿含31.11經》(T2.673.2):「雖誦千言,不義何益,不如一義,聞可得道。」
[MettFn08-04](1, 2)

〔明法尊者註08-04〕 《增壹阿含31.11經》(T2.673.2):「千千為敵,一夫勝之,未若自勝,已忍者上。」

PS: 請參 102-3 典故 ;或 法句經故事集 ,八~三、嫁小偷的富家女 (偈 102~3)。

[MettFn08-05]〔明法尊者註08-05〕 乾闥婆 :gandhabha(梵 gandharva),天界的一種樂神,他以香氣資養身體。
[MettFn08-06](1, 2)

〔明法尊者註08-06〕 一位婆羅門跟佛陀說:「尊者!我認為你只知有法益的修行,對無益的事一無所知。」佛陀說︰「我也了解無益且有害的事。」佛陀就列舉六種會消耗財產的行為:(1)日出之後睡覺。(2)懶惰成性。(3)殘暴。(4)耽溺飲酒。(5)在惹人懷疑的時間內逛街。(6)淫他人之妻。佛陀接著問這婆羅門如何維生,婆羅門回答說以賭博維生。佛陀說:「在賭博中獲勝,無法與克服煩惱的成就相比。」

PS: 請參 法句經故事集 ,八~四、賭博的得失 (偈 104~5)。

[MettFn08-07]

〔明法尊者註08-07〕 舍利弗尊者一位叔叔每月都供養裸行者,期望往生梵天,但是方法錯誤,舍利弗尊者帶他去見佛陀。佛陀就開導他,教正確生梵天的方法。

PS: 請參 法句經故事集 ,八~五、往生梵天的方法 (偈 106)。

[MettFn08-08]

〔明法尊者註08-08〕 舍利弗尊者一位侄子每月都火祭一隻羊,期望往生梵天,但是方法錯誤,舍利弗尊者帶他去見佛陀。佛陀就開導他,教正確生梵天的方法。

PS: 請參 法句經故事集 ,八~六、火祭不究竟 (偈 107)。

[MettFn08-09]

〔明法尊者註08-09〕 施捨 :yitthaṁ。Spk:S.24.5.: Yiṭṭhaṁ vuccati mahāyāgo.( 上供品 ︰被稱爲「大牲醴」)。DhA(v.108): Yiṭṭhanti yebhuyyena maṅgalakiriyādivasesu dinnadānaṁ.( 上供品 :一般而言,在慶典等場合,以豐盛的施物祭祀。)。 供養 :hutaṁ。供給過客的布施。DhA(v.108): Hutanti abhisaṅkharitvā kataṁ pāhunadānañceva, kammañca phalañca saddahitvā katadānañca.( 獻供品 :已周全安排好贈與款待賓客的食物後,信業及果後,並且作了施與。)

PS: 請參 法句經故事集 ,八~七、用動物祭祀的婆羅門 (偈 108)。

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〔明法尊者註08-10〕 Abhivādanasīlissa niccaṁ vuḍḍhāpacāyino cattāro dhammā vaḍḍhanti: āyu, vaṇṇo, sukhaṁ, balaṁ.南傳比丘受人禮拜時,常念誦的法句。法句中壽.美.樂.力,指長壽、莊嚴、安樂、力量。《摩奴法典》Ch.1.121︰「養成尊敬的習慣和常尊敬長者,它們壽命、學問、名譽和力量,四樣一定會增長。」

PS: 請參 法句經故事集 ,八~八、佛陀保護男孩 (偈 109)。

[MettFn08-11]〔明法尊者註08-11〕 破戒.無三昧 :dussīlo asamāhito,無道德,無等持(禪定)。
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〔明法尊者註08-12〕 本則故事說僧揭笈沙彌(Saṁkiccasāmaṇera)修慈心不為刀傷。

PS: 請參 法句經故事集 ,八~九、沙其卡沙彌的奇蹟 (偈 110)。

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〔明法尊者註08-13〕 生滅法 :udayabbayaṁ (<udaya生+vaya滅)。觀察五蘊的二十五異相(pañcavīsatiyā lakkhaṇehi udayañca vayañca apassanto)的生滅。在修觀禪時,見到色法(物質—地.水.火.風的現象)或名法(受、想、行、識)的生滅、無常。「一日」(Ekāhaṁ= eka一 + aha天)在此作「一時」解釋。

「阿難遊行宣化幾二十年。嘗至竹林中(即王舍城外竹林寺)聞比丘誦偈。若人生百歲。不見水老鶴。不如生一日。時得睹見之。阿難慘然曰。此非佛偈。當云。若人生百歲。不解生滅法。不如生一日。而得解了之。比丘向其師說。師曰。阿難老朽言不可信。阿難後時聞彼比丘猶誦前偈。即自思惟。今此比丘不受吾教。於世無益宜入涅槃。」(《佛祖統紀》卷第五,T49.171.1) Udakakāka,【陽】鸕鷀,水老鶴(cormorant)。

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〔明法尊者註08-14〕 波羅遮那(Paṭācārā)死了丈夫、兩個兒子、父母、和唯一的哥哥。佛陀安撫她,為她說〈無始相應〉(說輪迴無盡)。本則偈頌故事同 288-289偈

PS: 請參 法句經故事集 ,八~十二、家破人亡的波她卡娜 (偈 113, Paṭācārātherī, 波羅遮那長老尼的故事)。 [NandFn08-05]

[MettFn08-15]〔明法尊者註08-15〕 不死道 :DhA: amataṁ padanti maraṇavirahitakoṭṭhāsaṁ, amatamahānibbānanti attho.( 不死道 :死亡空空如也,不死的大涅槃之義。)
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〔明法尊者註08-16〕 吉離舍瞿曇彌(Kisāgotamī)因子夭折,抱著兒子的屍體到處求醫,有人請她去見佛陀,佛陀說,要她先去向某戶從未死親人的人家,要到一些芥子,她到處去問,問不到,才慢慢醒過來。她回來見佛,佛陀開示︰「妳不要以為‘只有我的兒子死’。所有的有情都會死,眾生的意圖尚未滿足之前,死王就以大洪水完全的捲入,丟進大海。」佛陀接著說偈頌(v.287)吉離舍瞿曇彌就證得須陀洹果。之後,吉離舍瞿曇彌出家,某日觀察油燈火焰,想︰「一切有情生生死死,只有證得涅槃才不出現(生死)。」以此作所緣,證得阿羅漢果。A.1.14./I,25.︰「持麤衣者,是翅舍憍答彌(Kisāgotamī)。」《增壹阿含5.1經》(T2.558.3)︰「十一限礙(頭陀),所謂機梨舍瞿曇彌比丘尼是。」吉離舍瞿曇彌比丘尼另一則偈頌見 287偈

PS: 請參 法句經故事集 ,八~十三、死而復生 (偈 114)。

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〔明法尊者註08-17〕 最上法 :指九出世間法(navavidhaṁ lokuttaradhammaṁ),即:四道、四果及涅槃 (參見DhA)。

PS: 請參 法句經故事集 ,八~十四、疏於照顧母親的子女 (偈 115)。 (另可參考故事「父親與不肖的兒子們 」Dhp. 324)

[NāradaFn08-03](Ven. Nārada 08-03) Sahassaṃ sahassena, thousand multiplied by a thousand, that is, ten lakhs. (Commentary).
[NāradaFn08-04](1, 2) (Ven. Nārada 08-04) Atta -The Buddha often uses this term in the sense of oneself or mind but not in the sense of a soul or special self.
[NāradaFn08-05](1, 2) (Ven. Nārada 08-05) A class of beings who are supposed to be heavenly musicians.
[NāradaFn08-06](1, 2) (Ven. Nārada 08-06) Here Māra is used in the sense of god.
[NāradaFn08-07](1, 2) (Ven. Nārada 08-07) Another class of beings, even superior to the gods in heaven, who have developed the Jhānas (ecstasies).
[NāradaFn08-08](Ven. Nārada 08-08) According to the Commentary iññhaṃ is that which is given on festival occasions, and hutaṃ is that which is prepared and given either to guests or with a belief in kamma and results. The idea conveyed by this stanza is that reverence paid to a Saint is far superior to gifts and alms given to worldlings.
[NāradaFn08-09](Ven. Nārada 08-09) They are the Sotāpannas (Stream-Winners) and others who have attained sanctification.
[NāradaFn08-10](Ven. Nārada 08-10) Nirodha-samāpatti. This is a state when the stream of consciousness temporarily ceases to flow. When in such a state, a Saint is immune from danger.
[NāradaFn08-11](Ven. Nārada 08-11) The rise and decay of mind and matter - namely: the impermanence of all conditioned things. A disciple of the Buddha is expected to contemplate the fleeting nature of life, so that he may not be attached to illusory material pleasures.
[NāradaFn08-12](Ven. Nārada 08-12) Amataṃ padaṃ, the unconditioned state of Nibbāna, free from birth, decay and death.
[NāradaFn08-13](Ven. Nārada 08-13) The nine supramundane States - namely: the four Paths, the four Fruits, and Nibbāna.
[BudRkFn-v104](1, 2) (Ven. Buddharakkhita v. 104) Brahma: a high divinity in ancient Indian religion.
[ThaniSFn-V100](1, 2, 3) (Ven. Thanissaro V.100) According to DhpA, the word sahassam in this and the following verses means "by the thousands" rather than "a thousand." The same principle would also seem to hold for satam — "by the hundreds" rather than "a hundred" — in 102.
[ThaniSFn-V108](Ven. Thanissaro V.108) "Doesn't come to a fourth": DhpA: The merit produced by all sacrificial offerings given in the world in the course of a year doesn't equal even one fourth of the merit made by paying homage once to one who has gone the straight way to Unbinding.

校註:

[NandFn08-01](1, 2) 〔Nanda 校註08-01〕 參考:《增壹阿含31.11經》 (T2.673.b) 雖誦千章,不義何益?不如一句,聞可得道。雖誦千言,不義何益?不如一義,聞可得道。 (T02n0125_p0673b26--b28)
[NandFn08-02]〔Nanda 校註08-02〕 請參 101 典故 ;或 法句經故事集 ,八~二、證阿羅漢果最快的方法 (偈 101)。
[NandFn08-03]〔Nanda 校註08-03〕 請參 法句經故事集 ,八~十、喬達那尊者和搶匪們 (偈 111)。
[NandFn08-04]〔Nanda 校註08-04〕 請參 法句經故事集 ,八~十一、自殺時證得聖果的沙帕達沙 (偈 112)。
[NandFn08-05]

〔Nanda 校註08-05〕 波羅遮那 (取自: http://authority.ddbc.edu.tw/person/?fromInner=A015901 )

別名 Alternative Names:
[正體中文] 鉢吒左囉,波黎遮婆夷,微妙,尸羅婆遮那,尸羅
[巴利文 (羅馬轉寫)] Paṭācārā
[梵文 (羅馬轉寫)] Paṭācārā

規範碼 ID No :A015901
朝代 Dynasty:印度;
性別 Gender:男(資料誤植,應為:女)
是否為歷史人物 Historical Person:是

註解(完整) Notes(full):
七大比丘尼之一。舍衛城的庶民出身,長者之女,因為跟父親的僕役墜入愛戀而私奔前往他國生活,卻在某夜失去丈夫跟兩名兒子而發狂,後來在佛陀的救渡下出家。此記述可見《長老尼偈》一一二-一一六偈。此外,同書一一七偈-一二一偈中記載波羅遮那比丘尼有三十位弟子,而在一二七-一三二偈中則講述弟子為五百人。另一說波羅遮那乃婆羅門之女,並且嫁入同為婆羅門的家族。一夕之間失去丈夫及兩名兒子成為寡婦,雖然後來又結婚三次,但三次都因故與後任丈夫死別。最後依止摩訶波闍波提而出家。(インド仏教:203)

Occurs in:
CBETA X44n0744_p0497a22 四分律名義標釋 http://www.cbeta.org/cgi-bin/goto.pl?linehead=X44n0744_p0497a22

另參: Añguttara Commentary, JRAS., 1893, 552-560; Therī-Gāthā Commentary, xlvii: 108-112. (取自: HARVARD ORIENTAL SERIES, Vol. 28 , BUDDHIST LEGENDS, translated from the original Pali text of the DHAMMAPADA COMMENTARY BY EUGENE WATSON BURLINGAME, 1921)
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(DLMBS Commentary V100) Once there was a former public executioner named Tambadathika. Once he went for a bath to the river and took some food with him. Just as he was leaving the house, Venerable Sāriputta stopped by his door on his way for almsfood. Tambadathika offered him his food.

After the meal, Sāriputta taught him the Dharma. But Tambadathika's mind was not peaceful, because he was disturbed and feeling remorse recollecting his past work. This did not allow him to pay attention to the Dharma. Sāriputta asked him if he killed those people because he wanted to, out of hate or anger – or was it just an order. Tambadathika replied that he was ordered to kill them by the king and personally did not feel hate towards them. So Sāriputta reassured him that he did nothing wrong. Tambadathika then calmed down and listened to the Dharma attentively. He then accompanied Sāriputta on the way back to the monastery. But on the way back home he died due to an accident.

The Buddha was told about this and he remarked that Tambadathika was reborn in Tusita heaven. The monks wondered how it was possible for somebody who killed so many people in his life to be reborn there. The Buddha told them by this verse that just one meaningful sentence that helped his mind to calm down and concentrate on the Dharma helped him to achieve this goal. For if one dies with a peaceful mind, one's rebirth is good. If at the time of death our mind is confused or angry - we face a bad rebirth.

[DLMBSFn-V101]

(DLMBS Commentary V101) Some merchants sailed in a boat. Their boat was wrecked and only one of them, named Bāhiya, survived. He got hold of a piece of wood and came to land in the city of Suppāraka. He tied a piece of bark to his body and sat in a public place. People gave him food; some thought that he was a holy man so they paid their respects to him. Some people offered him clothes but he refused. Everybody started to tell him that he was an Arahant so he began to consider himself one.

Now the god Brahma was a friend of Bāhiya's in one of previous lives. He came to see him one night and told him that he certainly was not an Arahant. Bāhiya asked if there are Arahants at all and where to find them. Brahma sent him to the city of Sāvatthi to see the Buddha.

Bāhiya immediately set on a journey to Sāvatthi. He did not rest much because he was anxious to meet the Buddha. Therefore when he arrived at Sāvatthi he was extremely tired. He met the Buddha going on an almsround with some other monks. He asked the Buddha to teach him the Dharma, but the Buddha refused saying that it was not a proper time for a discourse. But Bāhiya pleaded again and the Buddha realized that Bāhiya is ready to become an Arahant. So he told him: "Bāhiya, when you see a thing, be conscious only of the object. When you hear a sound, be conscious only of the sound. When you smell, taste, or touch anything, be conscious only of the smell, taste, or touch. When you think of anything, be conscious only of the mental object."

Bāhiya did this and immediately he attained Arahantship. He asked permission to be admitted into the Order as a monk. The Buddha agreed, but first he sent him to find some robes, the bowl and other requisites. Bāhiya went to find these things, but on the way he was attacked by a wild animal and died. When the Buddha and monks went back from the almsround, they found him laying dead on the road. The Buddha instructed the monks to cremate Bāhiya's body and erect a stupa around the ashes.

The Buddha then told the monks that Bāhiya has attained Arahantship. He proclaimed that Bāhiya was the quickest of all his disciples to do so. Some monks wondered how it was possible to attain Awakenment just after listening to a few words on the road. The Buddha then explained by this verse that the number of words or the length of the speech does not really matter if one's mind is really ready.

[DLMBSFn-V102]

(DLMBS Commentary V102) In the city of Rājagaha there lived a girl named Kuṇḍala Kesi. She was a daughter of a very rich man. Once she saw a thief who was being led to be executed. She felt in love with him and threatened to die uless she could marry him.

Her parents therefore bribed the executioner and they married their daughter to the thief. But he was interested only in Kuṇḍala Kesi's wealth and did not love her. One day he told her to put one her best clothes and jewelry and took her to the top of the mountain saying he wanted to pay respects to the guardian spirits for saving his life. But when they reached the place, the thief wanted to kill her, take her jewels and run away. Kuṇḍala Kesi begged him to take her things but to spare her life. Her husband had no mercy and still wanted to kill her. Therefore she realized that in order to save herself, she must kill him. She pretended she wanted to pay him her respects for the last time and when she was behind him, she pushed him off the mountain.

The guardian spirit of the mountain applauded her, saying that from this one can clearly see that wisdom is not found only amongst men, that women are also very wise.

Kuṇḍala Kesi then did not return home, but became a disciple of some ascetics. She quickly mastered their teachings and they sent her to find some better teachers. She wandered around and challenged everyone to dispute with her. Many did - but she defeated them all, since no one could answer her questions.

Once she arrived in Sāvatthi. She made a small hill of sand and put a branch on top of it, thus inviting everybody for a dispute. Venerable Sāriputta took up this challenge. Kuṇḍala Kesi asked him many questions, but Sāriputta answered all of them without hesitation. Then it was his turn to ask questions. He asked just one question, "What is the meaning of One?" She was not able to answer, therefore she asked Sāriputta to teach her. Sāriputta told her the answer: "All the beings in the world are sustained by one thing - food." Kuṇḍala Kesi became a nun and within a very short time she became an Arahant.

Some monks wondered how it was possible to attain the Awakenment after hearing just few words of the Dharma? The Buddha told them by this verse that one verse of the Dharma is better the hundreds of meaningless sentences.

[DLMBSFn-V103]

(DLMBS Commentary V103) The story for this verse is the same as for the previous one.

The highest battle does not take place on the battlefield, or in the political or academic arena, but only in our own minds. The victor of the highest battle is not somebody who conquers millions of enemies, who wins over his opponents, but a person who conquers the most difficult thing - his own mind. In other words, only an Arahant can be truly called a victor, because he won the final battle and he does not have to "fight" any more.

[DLMBSFn-V104]

(DLMBS Commentary V104) A certain Brahmin once approached the Buddha and told him, "Venerable Sir, although you know all the beneficial practices, still I think you do not know the unbeneficial practices." The Buddha told him that he knew both beneficial and unbeneficial practices. He then proceeded to enumerate six unbeneficial practices that will cause loss of wealth. They are: sleeping until sunrise, idleness and laziness, cruelty, indulgence in intoxicating drinks that cause negligence and unclear mind, wandering alone in the city during night hours and sexual misconduct.

Then the Buddha asked the Brahmin how he made his living. The Brahmin told him that he earned his living by gambling, by playing dice. The Buddha further asked if he won or lost. The Brahmin replied that sometimes he won and sometimes he lost. The Buddha told him that to win in a game of dice couldn't be compared with winning over one's own mind, over one's ignorance and mental defilements.

[DLMBSFn-V105]

(DLMBS Commentary V105) The story for this verse is identical to the one for the previous verse (see DhP 104).

The final victory in the highest battle with the mind is the attainment of Arahantship. When we achieve this victory, nothing in the world can "undo" it. Nobody can defeat us any more. No gods, not even Mara, the Evil One can do anything. We reach the deliverance and are free from the cycle of rebirth, from suffering and pain.

[DLMBSFn-V106](DLMBS Commentary V106) Venerable Sāriputta once asked his uncle if he was doing any good deeds. His uncle (who was a Brahmin) replied that every month he was making offerings to ascetics, hoping to be reborn in the heavenly world in the future existence. Sāriputta assured him that the ascetics did not really know the way to the heavenly world. He then took him to the Buddha who explained the Dharma to him and added that to pay respects to an Arahant is far better than to make offerings to somebody who is not really worth it.
[DLMBSFn-V107]

(DLMBS Commentary V107) Venerable Sāriputta once asked his cousin if he was following any beneficial religious practices. His cousin told him that he sacrifices one goat every month in the fire and thus he will reach a heavenly world in his next existence. Sāriputta explained to him, that this was not the way to the heavenly world and took him to see the Buddha.

The Buddha taught him the Dharma and further explained to him that to pay respects to an Arahant is far better than to sacrifice to the fire for hundred years.

[DLMBSFn-V108]

(DLMBS Commentary V108) Venerable Sāriputta once asked his friend, if he was following any beneficial religious practices. His friend, a Brahmin, told him that he was giving many sacrificial offerings and as a result of this he hopes to reach a heavenly world in his future existence. Sāriputta explained to him that in this way he would certainly not reach any heavenly world.

He then took his friend to the Buddha who taught him the Dharma and told him that giving sacrificial offerings every day does not count one fourth of showing respect to the Arahants.

[DLMBSFn-V109]

(DLMBS Commentary V109) Once there were two ascetics living together and practicing austerities. Later one of them returned to the lay life and got married. When a son was born to him and his wife, they took the boy to see the other ascetic. He said, "May you live long!" to the parents, but he said nothing to the child. The parents were surprised and asked him why did he do that. The ascetic said that he could see with his powers that the boy would die after seven more days. He sent them to see the Buddha, who could know how to prevent his death.

When they got to the presence of the Buddha, he again said, "May you live long!" only to the parents and nothing to their son. In order to prevent his death, he told his parents to build a pavilion at their house and put the child on a couch inside it. He then sent some monks over to chant texts for protection. Many gods and other celestial beings came to the pavilion and were in attendance. On the seventh day, the Buddha himself arrived. Then an evil demon came to the pavilion and stood by the entrance. He waited for an opportunity to attack the boy. But as there were so many powerful beings around, he could not get near him. The chanting continued through the whole night, and in the morning the demon had to leave. The young child was saved. He then paid his respects to the Buddha who then told him, "May you live long!" The Buddha then told the parents that their child would live a very long life.

Many years passed and the boy grew up. Once he came to see the Buddha and asked him how to gain longevity. The Buddha replied with this verse, saying that those who respect people of virtuous character and who pay homage to those worth paying homage, not only will gain longevity, but also beauty, happiness and strength.

[DLMBSFn-V110]

(DLMBS Commentary V110) A group of monks took a subject of meditation from the Buddha and went to a forest village to practice. There were robbers in the jungle around the village. They wanted to make a human sacrifice and they decided to offer one of the monks to the spirits of the forest. They went to the monastery and told the monks to select one of them who would follow them to the jungle and be sacrificed. All of the monks volunteered. There was a young novice with them, named Samkicca. Although he was very young, he was already an Arahant. He told the monks that Venerable Sariputta sent him to that place with the task to be the one to go with the robbers. Although the other monks did not like it a lot, still they trusted in Sariputta's judgment and so let Samkicca go.

The bloody sacrifice was prepared deep in the jungle and the leader of the robbers took a sword and wanted to cut the young novice's head. At that time, Samkicca was in deep meditation and the sword did not cut him, but just curled up. The robber took another sword and hit again - only to find that the sword has bent upward. Samkicca was still unharmed. The robbers were terrified; all of them knelt down at the novice's feet and asked for forgiveness. They also asked his permission to become monks. He complied with this request and returned to the monastery with the new monks.

Everybody was very happy that Samkicca was unharmed and that he managed to bring the robbers into the Sangha. They all left for Sāvatthi to pay homage to the Buddha and Venerable Sariputta. The Buddha then admonished them with this verse, saying that it is better to live just for one day, but virtuously and in meditation, than to live a very long life, but immorally and without any self-control.

[DLMBSFn-V111]

(DLMBS Commentary V111) Venerable Kondañña once took a subject of meditation from the Buddha and went to practice to the forest. Soon he attained Awakenment. He was on his way back to the monastery and had to spend the night on the way. He sat by the road on a piece of rock and rested, in the deep meditation.

That night some robbers stole many thing in a village and came to the same place where Kondañña was sitting. They mistook him for a tree and put their loot all over and around his body. Then they fell asleep.

In the morning they realized that he was a living being and became frightened, because they though he was a ghost. Kondañña told them that he was only a monk. The robbers were very impressed by him. They paid homage to him and asked him to allow them to become monks themselves. Kondañña ordained them and together they returned to the monastery to see the Buddha.

The Buddha spoke to them this verse, saying that it was better to live just one single day, meditating and cultivating wisdom, than a hundred years without any self-control and totally devoid of any wisdom.

[DLMBSFn-V112]

(DLMBS Commentary V112) There was a certain monk named Sappadāsa, who was not happy with his life in the monastery. Although he tried his best, he could not attain Awakenment therefore he felt he was unable to do it and wanted to return to the worldly life. But he thought that would be very humiliating for him to do so. He contemplated his options and at the end he decided to commit suicide. He tried to put his hand into a pot with snakes but the snakes would not bite him. So he took a razor and wanted to cut his throat. He put the razor on his throat, but as he was about to cut himself, he reflected on his life as a monk. He realized that he had led a pure life, full of morality and spirituality. He became full of satisfaction and happiness. Then he detached himself from these feelings and reached Awakenment instantly.

The other monks asked him what happened to him and he told them his story. They went to ask the Buddha if it was possible for someone to attain Arahantship while attempting suicide. The Buddha replied with this verse, saying that indeed it was possible. He added that in reaching the Awakenment, time and space is not really relevant. It is possible to reach it while walking, before one's foot touches the ground.

[DLMBSFn-V113]

(DLMBS Commentary V113) In Sāvatthi there lived a wealthy man. He had a daughter named Paṭācārā. She was very beautiful and was guarded by her parents when she grew up. But she fell in love with her young servant and ran away with him. They settled in a small village far away from her former home. When she became pregnant, she wanted to go back to her parents' house to deliver the baby there. Her husband was afraid that they would punish him, so he refused to go. But Paṭācārā really wanted to go, so she set out for home while he was away. Her husband hurried after her and caught her on the way. She delivered the baby right there and returned home with him.

After some time, she became pregnant again. Again she requested they return back to Sāvatthi, again her husband refused. As before, she ran away, taking her first born with her. Her husband again found her and wanted to take her back home. At that time, she was about to deliver the baby. So he went away to search for a good place. While he was clearing some piece of land, a snake bit him and he died. Paṭācārā delivered the baby and in the morning she searched for her husband only to find him dead. She was very upset and blamed herself for his death. With both her children she continued to Sāvatthi.

She came to a river, which was full and flooded, because it was raining. She was unable to carry both of her children at the same time. So she left the older boy at the bank and crossed the river with her newborn. She left him on the other side and went back to get her older child. While she was in the middle, a hawk attacked her newborn baby. She tried to frighten him away and shouted, but it carried the baby with it. The elder child heard his mother shouting and thought she was calling for him. So he tried to cross the river, only to be carried away by the strong current.

Grief-stricken and crying she continued to Sāvatthi. At the outskirts of the city she asked a passer-by about her family. The man told her, that there was a terrible storm last night, her parents' house had fallen down, and both her parents and her brother died. So Paṭācārā lost all her family. On hearing this last piece of news she went completely crazy. Her clothes had fallen of her, but she did not notice and roamed through the streets of Sāvatthi.

After a time she reached the Jetavana monastery, where the Buddha was staying at that time. People did not want to allow her to enter, but the Buddha told them to let her come in. When Paṭācārā got to the Buddha, he told her to calm down and exercise some self-control. She then realized she was naked and covered herself with a piece of cloth. She told the Buddha her story.

The Buddha then preached the Dharma to her, telling her that the number of lives when she lost her relatives and cried, was innumerable. At the end of the discourse Paṭācārā reached a first degree of Awakenment.

She became a nun. Once she was washing her feet in the evening. She poured water from the pot, it flowed a short distance and disappeared in the ground. She poured the second time and water flowed little bit farther. When she poured water for the third time, it flowed farthest. She stood there contemplating that all things rise and fall, are born and die, some for a short time, some for longer. The Buddha saw her thoughts and told her this verse, saying that it was better to live shortly and understand this law than to live for hundred years and not to see it. Paṭācārā understood and attained Awakenment.

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(DLMBS Commentary V114) In Sāvatthi there lived a young woman Kisā Gotami. She married a wealthy young man, became pregnant and delivered a baby. But the baby died shortly after he was born. Kisā Gotami was grieving so much that she went all around the city, carrying her dead baby, and asking if somebody knew a cure that would bring him back to life. One of those people sent her to the Buddha, thinking that maybe he could help her in some way.

The Buddha told her that indeed he knew a cure. He requested one mustard seed from a house where nobody has died. Kisā Gotami thought it to be an easy task. Full of joy she began running from house to house asking if somebody died there. But she soon found out that there was death in every household in Sāvatthi and she was not the only one who lost somebody. She realized that everybody has to die and was no longer attached to her dead baby. Kisā Gotami buried her son and went back to the monastery, where she requested to be permitted to become a nun.

The Buddha sent her to the community of the nuns and she was ordained. She was very diligent, always meditating and purifying her mind.

One evening she was lightning oil lamps. She lighted them and kept looking at the flames. She soon realized that some flames were burning constantly, but other flickered out. She contemplated that it is exactly same with living beings: some flare up but others flicker out - only the Arahants can be seen no more.

The Buddha saw her thoughts and told her this verse, saying that it is better to live just for one day and see the deathless state (Nirvana) than to live for hundred years without seeing it. After hearing the verse, Kisā Gotami attained Awakenment.

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(DLMBS Commentary V115) In Sāvatthi there lived a husband and wife. They had many children and when they grew up, they got married and lived a nice life. The husband then died and the wife, Bahu Puttika, kept all the property to herself. The children asked her many timed to give them their inheritance and promised to look after her well. So at the end she agreed and divided up everything to her children and left nothing for herself.

She went to stay with her eldest son. But after few days his wife started complaining that she did not give them two shares so how she dares to come to stay with them. Bahu Puttika went to the second son, where the same happened. So she went from one child to another but she was not welcome anywhere.

She realized that nobody would give her proper care, so she decided to become a nun. Now because she left the home very old, she knew she did not have much time. Therefore she was extremely diligent and practiced meditation with a strong energy. The Buddha saw her effort and praised her with this verse, saying that it was better to live just for a short time but be able to realize the Dharma. A life, which lasts for many years, but is without understanding the Law, is useless. After hearing the verse, Bahu Puttika attained Awakenment.



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 )