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皈敬世尊、阿羅漢、正等正覺者


法句經 第九、惡品 多譯本對讀(段層次) Dhammapada (Dhp.) 9. Pāpavaggo




偈頌目錄
Dhp116 Dhp117 Dhp118 Dhp119 Dhp120 Dhp121 Dhp122
Dhp123 Dhp124 Dhp125 Dhp126 Dhp127 Dhp128  

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Dhammapada Dhp. 116
巴利原典 (PTS) [1]
  1. Pāpavaggo.
116. Abhitvaretha* kalyāṇe pāpā cittaṃ nivāraye
Dandhaṃ hi karoto puññaṃ pāpasmiṃ ramatī mano.
巴利原典 (CSCD) [2]

9. Pāpavaggo

116. Abhittharetha kalyāṇe, pāpā cittaṃ nivāraye;
Dandhañhi karoto puññaṃ, pāpasmiṃ ramatī mano.
漢譯( 了參 法師 譯, 文言文版) [3]

九、惡品

一一六 應急速作善,制止罪惡心。怠慢作善者,心則喜於惡。 [NandFn09-01]

漢譯( 敬法 法師 譯, 白話文版) [4]

第九:惡品

116 應當速於行善及防止心造惡,
因為行善緩慢之心樂於邪惡。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:見善不從,反隨惡心,求福不正,反樂邪婬T04, 564c
  2. 出曜經:先當制善心,攝持惡根本,由是興福業,心由樂於惡T04, 745c
  3. 法集要頌經:先當制善心,攝持惡根本,由是興福業,心由樂於惡T04, 792c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 9 Evil

BE QUICK IN DOING GOOD; SUPPRESS EVIL

  1. Make haste in doing good; [NāradaFn09-01] check your mind from evil; [NāradaFn09-02] for the mind of him who is slow in doing meritorious actions [NāradaFn09-03] delights in evil.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp IX Evil

116. Hasten to do good; restrain your mind from evil. He who is slow in doing good, his mind delights in evil.

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

Dhp IX Evil

116

Be quick in doing
what's admirable.
Restrain your mind
from what's evil.
When you're slow
in making merit,
evil delights the mind.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 9 Evil

116
Lose not a moment in doing things virtuous;
Hold your mind back from whatever’s iniquitous.
They who delay taking up what is righteous,
Their minds take delight in the doing of wickedness.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter IX: Evil

116 If a man would hasten towards the good, he should keep his thought away from evil; if a man does what is good slothfully, his mind delights in evil.

英譯(Cited from DLMBS) [12]

Chapter 9: The Evil

DhP 116
You should be quick in doing good. One should restrain mind from evil.
The mind of somebody, who is slow in doing good, delights in evil. [DLMBSFn-V116]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 116
Dhammapada Dhp. 117
巴利原典 (PTS) [1]
117. Pāpaṃ ce puriso kayirā na taṃ kayirā punappunaṃ
Na tamhi chandaṃ kayirātha dukkho pāpassa uccayo.
巴利原典 (CSCD) [2]
117. Pāpañce puriso kayirā, na naṃ [na taṃ (sī. pī.)] kayirā punappunaṃ;
Na tamhi chandaṃ kayirātha, dukkho pāpassa uccayo.
漢譯( 了參 法師 譯, 文言文版) [3] 一一七 若人作惡已,不可數數作;莫喜於作惡;積惡則受苦。 [MettFn09-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
117 如果有人造了惡,不應該一再造惡,
不應該樂於造惡,累積惡導致痛苦。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:凶人行虐,沈漸數數,快欲為之,罪報自然T04,564c
  2. 出曜經:兇人行虐,沈漸數數,快欲為之,罪報自然T04, 670c
  3. 出曜經:人雖為惡行,亦不數數作,於彼意不樂,知惡之為苦T04, 745b
  4. 法集要頌經:人雖為惡行,亦不數數行,於彼意不樂,知惡之為苦T04,792b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DO NO EVIL AGAIN AND AGAIN

  1. Should a person commit evil, he should not do it again and again; he should not find pleasure therein: painful is the accumulation of evil.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 117. Should a person commit evil, let him not do it again and again. Let him not find pleasure therein, for painful is the accumulation of evil.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

117-118

If a person does evil,
he shouldn't do it again & again,
shouldn't develop a penchant for it.
To accumulate evil
  brings pain.

If a person makes merit,
he should do it again & again,
should develop a penchant for it.
To accumulate merit
  brings ease.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
117
Should a lass some evil wreak,
She should not that slip repeat,
Nor should set her heart upon it:
Hoarding evil’s vitriolic.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 117 If a man commits a sin, let him not do it again; let him not delight in sin: pain is the outcome of evil.
英譯(Cited from DLMBS) [12]
DhP 117
Should a person do evil, let him not do it again and again.
One should not wish for it. Accumulation of evil is painful. [DLMBSFn-V117]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 117
Dhammapada Dhp. 118
巴利原典 (PTS) [1]
118. Puññaṃ ce puriso kayirā kayirāthetaṃ punappunaṃ
Tamhi chandaṃ kayirātha sukho puññassa uccayo.
巴利原典 (CSCD) [2]
118. Puññañce puriso kayirā, kayirā naṃ [kayirāthetaṃ (sī. syā.), kayirāthenaṃ (pī.)] punappunaṃ;
Tamhi chandaṃ kayirātha, sukho puññassa uccayo.
漢譯( 了參 法師 譯, 文言文版) [3] 一一八 若人作善已,應復數數作;當喜於作善;積善則受樂。 [MettFn09-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
118 如果有人造了福,他應該一再造福,
他應該樂於造福,累積福導致快樂。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:吉人行德,相隨積增,甘心為之,福應自然T04, 564c
  2. 出曜經:人能作其福,亦當數數造,於彼意願樂,善受其福報T04, 745b
  3. 法集要頌經:人能作其福,亦當數數造,於彼意願樂,善愛其福報T04, 792b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DO GOOD AGAIN AND AGAIN

  1. Should a person perform a meritorious action, he should do it again and again; he should find pleasure therein: blissful is the accumulation of merit.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 118. Should a person do good, let him do it again and again. Let him find pleasure therein, for blissful is the accumulation of good.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

117-118

If a person does evil,
he shouldn't do it again & again,
shouldn't develop a penchant for it.
To accumulate evil
  brings pain.

If a person makes merit,
he should do it again & again,
should develop a penchant for it.
To accumulate merit
  brings ease.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
118
If a deed is philanthropic,
She should set her heart upon it,
Ever trying to do it more:
It’s blissful having merit stored.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 118 If a man does what is good, let him do it again; let him delight in it: happiness is the outcome of good.
英譯(Cited from DLMBS) [12]
DhP 118
Should a person do good, let him do it again and again.
One should wish for it. Accumulation of good is pleasant. [DLMBSFn-V118]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 118
Dhammapada Dhp. 119
巴利原典 (PTS) [1]
119. Pāpo'pi passati bhadraṃ yāva pāpaṃ na paccati
Yadā ca paccati pāpaṃ atha pāpo pāpāni passati
巴利原典 (CSCD) [2]
119. Pāpopi passati bhadraṃ, yāva pāpaṃ na paccati;
Yadā ca paccati pāpaṃ, atha pāpo pāpāni [atha pāpāni (?)] passati.
漢譯( 了參 法師 譯, 文言文版) [3] 一一九 惡業未成熟,惡者以為樂。惡業成熟時,惡者方見惡。 [NandFn09-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
119 只要惡業還未成熟,惡人還是看到快樂;
然而當惡業成熟時,惡人就會看到惡報。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:妖[卄/(阿-可+辛)/女]見福,其惡未熟,至其惡熟,自受罪虐T04, 64c
  2. 出曜經:賢者見於惡,不為惡所熟,如惡以不熟,惡者觀其惡T04,745a
  3. 法集要頌經:賢者見於惡,不為惡所熟,如惡以不熟,惡者觀其惡T04, 792b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BY ITS EFFECTS EVIL IS KNOWN   BY ITS EFFECTS GOOD IS KNOWN

  1. Even an evil-doer sees good as long as evil ripens not; but when it bears fruit, then he sees the evil results. [NāradaFn09-04]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 119. It may be well with the evil-doer as long as the evil ripens not. But when it does ripen, then the evil-doer sees (the painful results of) his evil deeds.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

119-120

Even the evil
meet with good fortune
as long as their evil
has yet to mature.
But when it's matured
that's when they meet
  with evil.

Even the good
meet with bad fortune
as long as their good
has yet to mature.
But when it's matured
that's when they meet
  with good fortune.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
119
A villain sees good luck, perhaps,
Until the yield of evil’s hatched.
Come the evil deed’s maturity,
Then the villain meets with villainy.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 119 Even an evil-doer sees happiness as long as his evil deed has not ripened; but when his evil deed has ripened, then does the evil-doer see evil.
英譯(Cited from DLMBS) [12]
DhP 119
An evil person may even see goodness [in his evil deeds] as long as the evil has not ripened.
When the evil has ripened, then the evil person sees those evil deeds. [DLMBSFn-V119]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 119
Dhammapada Dhp. 120
巴利原典 (PTS) [1]
120. Bhadro'pi passati pāpaṃ yāva bhadraṃ na paccati
Yadā ca paccati bhadraṃ atha bhadro bhadrāni passati.
巴利原典 (CSCD) [2]
120. Bhadropi passati pāpaṃ, yāva bhadraṃ na paccati;
Yadā ca paccati bhadraṃ, atha bhadro bhadrāni [atha bhadrāni (?)] passati.
漢譯( 了參 法師 譯, 文言文版) [3] 一二0 善業未成熟,善人以為苦。善業成熟時,善人始見善。 [NandFn09-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
120 只要善業還未成熟,善人還是看到痛苦;
然而當善業成熟時,善人就會看到善報。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:貞祥見禍,其善未熟,至其善熟,必受其福T04, 564c
  2. 出曜經:賢者觀其惡,乃至賢不熟,設以賢熟者,賢賢自相觀T04, 745a
  3. 法集要頌經:賢者觀其惡,乃至賢不熟,設以賢熟者,賢賢自相觀T04, 792b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Even a good person sees evil so long as good ripens not; but when it bears fruit then the good one sees the good results. [NāradaFn09-05]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 120. It may be ill with the doer of good as long as the good ripens not. But when it does ripen, then the doer of good sees (the pleasant results of) his good deeds.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

119-120

Even the evil
meet with good fortune
as long as their evil
has yet to mature.
But when it's matured
that's when they meet
  with evil.

Even the good
meet with bad fortune
as long as their good
has yet to mature.
But when it's matured
that's when they meet
  with good fortune.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
120
The good have grievous luck, perhaps,
Until the yield of good is hatched;
But when their goodness comes to fullness,
Then the good discover goodness.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 120 Even a good man sees evil days, as long as his good deed has not ripened; but when his good deed has ripened, then does the good man see happy days.
英譯(Cited from DLMBS) [12]
DhP 120
A good person may even see evil [in his good deeds] as long as the goodness has not ripened.
When the goodness has ripened, then the good person sees those good deeds. [DLMBSFn-V120]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 120
Dhammapada Dhp. 121
巴利原典 (PTS) [1]
121. Mā'pamaññetha pāpassa na mantaṃ āgamissati
Udabindunipātena udakumbho'pi pūrati
Pūrati bālo pāpassa thokathokampi ācinaṃ.
巴利原典 (CSCD) [2]
121. Māvamaññetha [māppamaññetha (sī. syā. pī.)] pāpassa, na mantaṃ [na maṃ taṃ (sī. pī.), na mattaṃ (syā.)] āgamissati;
Udabindunipātena, udakumbhopi pūrati;
Bālo pūrati [pūrati bālo (sī. ka.), āpūrati bālo (syā.)] pāpassa, thokaṃ thokampi [thoka thokampi (sī. pī.)] ācinaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一二一 莫輕於小惡!謂『我不招報』,須知滴水落,亦可滿水瓶,愚夫盈其惡,少許少許積。 [LChnFn09-01][MettFn09-03][MettFn09-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
121 莫輕視惡行,以為「它不會為我帶來果報」;
就像水滴能注滿水瓶,
愚人一點一滴地累積至罪惡滿盈。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:莫輕小惡,以為無殃,水渧雖微,漸盈大器,凡罪充滿,從小積成T04, 565a
  2. 出曜經:莫輕小惡,以為無殃,水渧雖微,漸盈大器,凡罪充滿,從小積成T04, 707a
  3. 法集要頌經:莫輕小惡罪,以為無殃報,水滴雖極微,漸盈於大器,惡業漸漸增,纖毫成廣大T04, 785c
4. 大般涅槃經:莫輕小罪,以為無殃,水渧雖微,漸盈大器T12, 451c
5. 大般涅槃經:莫輕小罪,以為無殃,水渧雖微,漸盈大器T12, 536c
6. 大般涅槃經:莫輕小惡,以為無殃,水渧雖微,漸盈大器T12, 693c
7. 大般涅槃經:莫輕小惡,以為無殃,水渧雖微,漸盈大器T12, 781c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THINK NOT LIGHTLY OF EVIL

  1. Do not disregard evil, saying, "It will not come nigh unto me"; by the falling of drops even a water-jar is filled; likewise the fool, gathering little by little, fills himself with evil.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 121. Think not lightly of evil, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the fool, gathering it little by little, fills himself with evil.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

121-122 [ThaniSFn-V121-122]

Don't underestimate evil
('It won't amount to much').
A water jar fills,
even with water
falling     in     drops.
With evil — even if
   bit
      by
         bit,
      habitually —
the fool fills himself full.

Don't underestimate merit
('It won't amount to much').
A water jar fills,
even with water
falling     in     drops.
With merit — even if
   bit
      by
         bit,
      habitually —
the enlightened one fills himself full.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
121
Don’t underate iniquity
And think “Its fruits won’t come to me!”
Water falling drop by drop
Will fill an earthen waterpot.
And, likewise, fools by small degrees
Pervade themselves with villainy.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 121 Let no man think lightly of evil, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the fool becomes full of evil, even if he gather it little by little.
英譯(Cited from DLMBS) [12]
DhP 121
Do not disregard evil, "It will not come to me!"
Falling drops of water can fill up even a water jar.
The fool fills himself up with evil, even if collecting it just little by little. [DLMBSFn-V121]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 121
Dhammapada Dhp. 122
巴利原典 (PTS) [1]
122. Mā'pamaññetha puññassa na maṃ taṃ āgamissati
Udabindunipātena udakumbho'pi pūrati
Pūrati dhīro puññassa thokathokampi ācinaṃ.
巴利原典 (CSCD) [2]
122. Māvamaññetha puññassa, na mantaṃ āgamissati;
Udabindunipātena, udakumbhopi pūrati;
Dhīro pūrati puññassa, thokaṃ thokampi ācinaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一二二 莫輕於小善!謂『我不招報』,須知滴水落,亦可滿水瓶,智者完其善,少許少許積。 [NandFn09-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
122 莫輕視善行,以為「它不會為我帶來果報」;
就像水滴能注滿水瓶,
智者一點一滴地累積至福德滿盈。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:莫輕小善,以為無福,水滴雖微,漸盈大器,凡福充滿,從纖纖積T04, 565a
  2. 出曜經:莫輕小善,以為無福,水渧雖微,漸盈大器,凡福充滿,從纖纖積T04, 707b
  3. 法集要頌經:莫輕小善業,以為無福報,水滴雖極微,漸盈於大器,善業漸漸增,纖毫成廣大T04,785c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THINK NOT LIGHTLY OF GOOD

  1. Do not disregard merit, saying "It will not come nigh unto me"; by the falling of drops even a water-jar is filled; likewise the wise man, gathering little by little, fills himself with good.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 122. Think not lightly of good, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

121-122 [ThaniSFn-V121-122]

Don't underestimate evil
('It won't amount to much').
A water jar fills,
even with water
falling     in     drops.
With evil — even if
   bit
      by
         bit,
      habitually —
the fool fills himself full.

Don't underestimate merit
('It won't amount to much').
A water jar fills,
even with water
falling     in     drops.
With merit — even if
   bit
      by
         bit,
      habitually —
the enlightened one fills himself full.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
122
Don’t underate philanthropy
And think “Its fruits won’t come to me!”
Water falling drop by drop
Will fill an earthen waterpot.
So the wise will bit by bit
Pervade themselves with benefit.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 122 Let no man think lightly of good, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the wise man becomes full of good, even if he gather it little by little.
英譯(Cited from DLMBS) [12]
DhP 122
Do not disregard goodness, "It will not come to me!"
Falling drops of water can fill up even a water jar.
The clever one fills himself up with goodness, even if collecting it just little by little. [DLMBSFn-V122]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 122
Dhammapada Dhp. 123
巴利原典 (PTS) [1]
123. Vāṇijo'va bhayaṃ maggaṃ appasattho mahaddhano
Visaṃ jīvitukāmo'va pāpāni parivajjaye.
巴利原典 (CSCD) [2]
123. Vāṇijova bhayaṃ maggaṃ, appasattho mahaddhano;
Visaṃ jīvitukāmova, pāpāni parivajjaye.
漢譯( 了參 法師 譯, 文言文版) [3] 一二三 商人避險道,伴少而貨多;愛生避毒品,避惡當亦爾。 [MettFn09-05][MettFn09-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
123 如財多隊小的商人,會避開危險的路線,
如想生存者避開毒,人們亦應避免諸惡。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:伴少而貨多,商人怵惕懼,嗜欲賊害命,故慧不貪欲T04, 571b
  2. 法句譬喻經:伴少而貨多,商人怵惕懼,嗜欲賊害命,故慧不貪欲T04, 603a
  3. 出曜經:商人在路懼,伴少而貨多,經過嶮難處,然有折軸憂T04, 744a
  4. 法集要頌經:商人在路懼,伴少而貨多,經過險難處,然有折軸憂T04,792b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SHUN EVIL LIKE A PERILOUS PATH

  1. Just as a merchant, with a small escort and great wealth, avoids a perilous route, just as one desiring to live avoids poison, even so should one shun evil things.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 123. Just as a trader with a small escort and great wealth would avoid a perilous route, or just as one desiring to live avoids poison, even so should one shun evil.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

123

Like a merchant with a small
but well-laden caravan
         — a dangerous road,
like a person who loves life
         — a poison,
one should avoid
         — evil deeds.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
123
With precious goods but escort frail
A trader shuns a risky trail.
And not desiring suicide
A man would keep from cyanide.
With just the same solicitude
A man should shy from turpitude.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 123 Let a man avoid evil deeds, as a merchant, if he has few companions and carries much wealth, avoids a dangerous road; as a man who loves life avoids poison.
英譯(Cited from DLMBS) [12]
DhP 123
Like a merchant with a small caravan and a lot of money would avoid a dreadful path,
like someone who wants to live would avoid a poison, so should one avoid evil. [DLMBSFn-V123]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 123
Dhammapada Dhp. 124
巴利原典 (PTS) [1]
124. Pāṇimhi ce vaṇo nāssa hareyya pāṇinā visaṃ
Nābbaṇaṃ visamanveti natthi pāpaṃ akubbato.
巴利原典 (CSCD) [2]
124. Pāṇimhi ce vaṇo nāssa, hareyya pāṇinā visaṃ;
Nābbaṇaṃ visamanveti, natthi pāpaṃ akubbato.
漢譯( 了參 法師 譯, 文言文版) [3] 一二四 假若無有瘡傷手,可以其手持毒藥。毒不能患無傷手。不作惡者便無惡。 [NandFn09-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
124 如果手中無創口,則可以用手持毒,
無創口則毒不侵;不造惡者亦無罪。
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:有身無瘡疣,不為毒所害,毒無奈瘡何,無惡無所造T04,744a
  2. 法集要頌經:有身無瘡疣,不為毒所害,毒無奈瘡何,無惡無所造T04,792b
3. 佛說義足經:我手無瘡瘍,以手把毒行,無瘡毒從生,善行惡不成T04,177b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

NO EVIL TO THOSE WHO HAVE NO BAD INTENTION

  1. If no wound there be in one's hand, one may carry poison in it. Poison does not affect one who has no wound. There is no ill for him who does no wrong. [NāradaFn09-07]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 124. If on the hand there is no wound, one may carry even poison in it. Poison does not affect one who is free from wounds. For him who does no evil, there is no ill.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

124

If there's no wound on the hand,
that hand can hold poison.
Poison won't penetrate
  where there's no wound.
There's no evil
  for those who don't do it.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
124
If his palm has no abrasion
Then a man can handle poison.
One whose hand from wounds is free,
Poison can’t cause injury:
One who’s free of wrong intention
Will not suffer retribution.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 124 He who has no wound on his hand, may touch poison with his hand; poison does not affect one who has no wound; nor is there evil for one who does not commit evil.
英譯(Cited from DLMBS) [12]
DhP 124
If there is no wound in the palm, one can carry poison with it.
The poison does not affect one who is without a wound. There is no evil for one, who is not doing it. [DLMBSFn-V124]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 124
Dhammapada Dhp. 125
巴利原典 (PTS) [1]
125. Yo appaduṭṭhassa narassa dussati
Suddhassa posassa anaṅgaṇassa
Tameva bālaṃ pacceti pāpaṃ
Sukhumo rajo paṭivātaṃ'va khitto.
巴利原典 (CSCD) [2]
125. .
Yo appaduṭṭhassa narassa dussati, suddhassa posassa anaṅgaṇassa;
Tameva bālaṃ pacceti pāpaṃ, sukhumo rajo paṭivātaṃva khitto.
漢譯( 了參 法師 譯, 文言文版) [3] 一二五 若犯無邪者,清淨無染者,罪惡向愚人,如逆風揚塵。 [MettFn09-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
125 若人冒犯不傷人者、清淨無染者,
該罪惡返歸於愚人,如逆風揚塵。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:加惡誣罔人,清白猶不污,愚殃反自及,如塵逆風坌T04, 565a
  2. 出曜經:無故畏彼人,謗毀清淨者,尋惡獲其力,煙雲風所吹T04,743b
  3. 法集要頌經:無故畏彼人,謗毀清淨者,尋惡獲其力,煙雲風所吹T04,792b
4. 佛說義足經:無曉欲使惱,內淨外何污,愚人怨自誤,向風揚細塵T04, 177b
5. 雜阿含經:若人無瞋恨,罵辱以加者,清淨無結垢,彼惡還歸己,猶如土坌彼,逆風還自污T02, 307b
6. 別譯雜阿含經:無瞋人所橫加瞋,清淨人所生毀謗,如似散土還自坌,譬如農夫種田殖,隨所種者獲其報,是人亦爾必得報T02, 401a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

WHO HARMS THE INNOCENT COMES TO GRIEF

  1. Whoever harms a harmless person, one pure and guiltless, upon that very fool the evil recoils like fine dust thrown against the wind.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 125. Like fine dust thrown against the wind, evil falls back upon that fool who offends an inoffensive, pure and guiltless man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

125

Whoever harasses
an innocent man,
  a man pure, without blemish:
the evil comes right back to the fool
like fine dust
  thrown against the wind.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
125
Whoever harms a person who is harmless,
A man of conduct pure, whose mind is stainless,
Back onto that fool
Will be that evil blown,
Like dusty soil rebounds,
If into wind it’s thrown.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 125 If a man offend a harmless, pure, and innocent person, the evil falls back upon that fool, like light dust thrown up against the wind.
英譯(Cited from DLMBS) [12]
DhP 125
Who offends against an uncorrupted man, against a trusting and pure person,
the evil will fall back upon such a fool, like minute dust thrown against the wind. [DLMBSFn-V125]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 125
Dhammapada Dhp. 126
巴利原典 (PTS) [1]
126. Gabbhameke'papajjanti nirayaṃ pāpakammino
Saggaṃ sugatino yanti parinibbanti anāsavā.
巴利原典 (CSCD) [2]
126. Gabbhameke uppajjanti, nirayaṃ pāpakammino;
Saggaṃ sugatino yanti, parinibbanti anāsavā.
漢譯( 了參 法師 譯, 文言文版) [3] 一二六 有人生於(母)胎中,作惡者則(墮)地獄,正直之人昇天界,漏盡者證入涅槃。 [NandFn09-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
126 有些眾生投母胎,造惡業者墮地獄,
善行之人去天界,無漏之人般涅槃。 [CFFn09-01]
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:有識墮胞胎,惡者入地獄,行善上昇天,無為得泥洹T04, 565a
  2. 出曜經:惡行入地獄,修善則生天,若修善道者,無漏入泥洹T04, 618c
  3. 法集要頌經:行惡入地獄,修善則生天,若能修善者,漏盡得涅槃T04, 777b
4. 雜阿含經:一切眾生類,有命終歸死,各隨業所趣,善惡果自受。惡業墮地獄,為善上昇天,修習勝妙道,漏盡般涅槃T02, 335c
5. 增壹阿含經:若人受胞胎,惡行入地獄,善者生天上,無漏入涅槃T02, 670b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BIRTH DEPENDS ON ACTIONS

  1. Some are born [NāradaFn09-08] in a womb; evil-doers (are born) in woeful states; [NāradaFn09-09] the well-conducted go to blissful states; [NāradaFn09-10] the Undefiled Ones [NāradaFn09-11] pass away into Nibbāna.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 126. Some are born in the womb; the wicked are born in hell; the devout go to heaven; the stainless pass into Nibbana.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

126 [ThaniSFn-V126]

Some are born   in the human womb,
evildoers       in hell,
those on the good course go

to heaven,
while those without effluent:

totally unbound.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
126
Some in wombs remanifest;
The wicked rise in hell’s abyss;
The good proceed to paradise;
The taintless find supreme release.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 126 Some people are born again; evil-doers go to hell; righteous people go to heaven; those who are free from all worldly desires attain Nirvana.
英譯(Cited from DLMBS) [12]
DhP 126
Some are born in the womb; evildoers arise in hell;
righteous ones go to heaven; those without taints are completely emancipated. [DLMBSFn-V126]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 126
Dhammapada Dhp. 127
巴利原典 (PTS) [1]
127. Na antalikkhe na samuddamajajhe
Na pabbatānaṃ vivaraṃ pavissa
Na vijjatī so jagatippadeso
Yatthaṭthito mucceyya pāpakammā.
巴利原典 (CSCD) [2]
127. Na antalikkhe na samuddamajjhe, na pabbatānaṃ vivaraṃ pavissa [pavisaṃ (syā.)];
Na vijjatī [na vijjati (ka. sī. pī. ka.)] so jagatippadeso, yatthaṭṭhito [yatraṭṭhito (syā.)] mucceyya pāpakammā.
漢譯( 了參 法師 譯, 文言文版) [3] 一二七 非於虛空及海中,亦非入深山洞窟,欲求逃遁惡業者,世間實無可覓處。 [NandFn09-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
127 無論在虛空中、海洋中或入山洞,
世上無處可令人逃脫惡業的果報。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:非空非海中,非隱山石間,莫能於此處,避免宿惡殃T04, 565a
  2. 法句譬喻經:非空非海中,非隱山石間,莫能於此處,避免宿惡殃T04, 591b
  3. 出曜經:非空非海中,非入山石間,莫能於此處,避免宿惡殃T04, 669b
  4. 法集要頌經:非空非海中,非入山石間,莫能於此處,避免宿惡殃T04, 781c
5. 佛本行集經:非地非空非海中,亦非山間巖石裏,一切無有地方處,能使脫之不受業T03, 887a
6. 大般涅槃經:非空非海中,非入山石間,無有地方所,脫之不受業T12,549c
7. 大般涅槃經:非空非海中,非入山石間,無有地方所,脫之不受業T12,795b
8. 五分律:非空非海中,非入山石間,莫能於是處,得免宿命殃T22, 141b
9. 十誦律:非空非海中,非入山石間,非天上地中,可遮業報處T23,260b
10. 有部毘奈耶:非空非海內,亦非山石間,無有地方所,不被業所害T23,877b
11. 破僧事:非在虛空中,非海非山穴,無有地方所,能免於業報T24, 192c
12. 鼻奈耶:非空非海中,非入山石間,無有地方所,得脫宿罪殃T24,870a
13. 大智度論:空中亦逐去,山石中亦逐,地底亦隨去,海水中亦入。處處常隨逐,業影不相離T25,104a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

NOBODY IS EXEMPT FROM THE EFFECTS OF EVIL KAMMA

  1. Not in the sky, nor in mid-ocean, nor in a mountain cave, is found that place on earth where abiding one may escape from (the consequences) of one's evil deed. [NāradaFn09-12]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 127. Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one may escape from the results of evil deeds.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

127-128

Not up in the air,
nor in the middle of the sea,
nor going into a cleft in the mountains
  — nowhere on earth —
is a spot to be found
where you could stay & escape
  your evil deed.

Not up in the air,
nor in the middle of the sea,
nor going into a cleft in the mountains
  — nowhere on earth —
is a spot to be found
where you could stay & not succumb
  to death.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
127
Neither stratospheric space,
Nor the depths of ocean waste,
Nor the clefts on mountain-sides
Can a sanctuary provide
Where a man could hope to be
From results of evil, free.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 127 Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where a man might be freed from an evil deed.
英譯(Cited from DLMBS) [12]
DhP 127
Not in the air, not in the middle of the ocean, not entering the hole in the mountains.
There is no place in the world, where being one would be released from the [consequences of] evil deeds. [DLMBSFn-V127]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 127
Dhammapada Dhp. 128
巴利原典 (PTS) [1]
128. Na antalikkhe na samuddamajajhe
Na pabbatānaṃ vivaraṃ pavissa
Na vijjati so jagatippadeso
Yatthaṭthitaṃ nappasahetha maccu.

Pāpavaggo navamo.

巴利原典 (CSCD) [2]
128. Na antalikkhe na samuddamajjhe, na pabbatānaṃ vivaraṃ pavissa;
Na vijjatī so jagatippadeso, yatthaṭṭhitaṃ [yatraṭṭhitaṃ (syā.)] nappasaheyya maccu.

Pāpavaggo navamo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

一二八 非於虛空及海中,亦非入深山洞窟,欲求不為死魔制,世間實無可覓處。 [NandFn09-07]

惡品第九竟

漢譯( 敬法 法師 譯, 白話文版) [4]
128 無論在虛空中、海洋中或入山洞,
世上無處可令人不受死亡所征服。

惡品第九完畢

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:非空非海中,非入山石間,無有地方所,脫之不受死T04, 559b
  2. 法句譬喻經:非空非海中,非入山石間,無有地方所,脫之不受死T04, 577a
  3. 出曜經:非空非海中,非入山石間,無有地方所,脫之不受死T04,619a
  4. 法集要頌經:非空非海中,非入山窟間,無有地方所,脫止不受死T04,777c
5. 有部毘奈耶:非空非海內,亦非山石間,無有地方所,不被死所害T23,877b
6. 修行本起經:非空非海中,非入山石間,無有地方所,脫止不受死T03,467a
7. 別譯雜阿含:非空非海中,非入山石間,無有地方所,脫之不受死T02,392b
8. 增壹阿含:非空非海中,非入山石間,無有地方所,脫之止不受死T02,668b
9. 十誦律:非空非海中,非入山石間,非天上地中,得免宿惡殃T23,260b
10. 菩薩所集論:非空非海中,非入山石間,無有地方所,脫止不受死T28,801b
11. 佛說婆羅門避死經:非空非海中,非入山石間,無有地方所,脫之不受死T02, 854b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
DEATH CANNOT BE OVERCOME
  1. Not in the sky, nor in mid-ocean, nor in a mountain cave, is found that place on earth where abiding one will not be overcome by death.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 128. Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one will not be overcome by death.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

127-128

Not up in the air,
nor in the middle of the sea,
nor going into a cleft in the mountains
  — nowhere on earth —
is a spot to be found
where you could stay & escape
  your evil deed.

Not up in the air,
nor in the middle of the sea,
nor going into a cleft in the mountains
  — nowhere on earth —
is a spot to be found
where you could stay & not succumb
  to death.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
128
Neither stratospheric space,
Nor the depths of ocean waste,
Nor the clefts on mountain-sides
Can a sanctuary provide
Where a man could hope to be
From assault of death be free.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 128 Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where death could not overcome (the mortal).
英譯(Cited from DLMBS) [12]
DhP 128
Not in the air, not in the middle of the ocean, not entering the hole in the mountains.
There is no place in the world, where being, one would not be overcome by death. [DLMBSFn-V128]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 九、惡品 Dhp. 128

備註:

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

〔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) 〔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)

〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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
[LChnFn09-01]〔註09-01〕 原文 Maappama~n~netha 可作二義:一、Maa+appama~n~nati意為「莫輕視」;Maa+appa+Ma~n~nati則為「莫想少」之意。
[CFFn09-01]〔敬法法師註09-01〕 24 註釋: 母胎 於此是指人之母胎。
[MettFn09-01]

〔明法尊者註09-01〕 數數:ㄕㄨㄛˇ ㄕㄨㄛˇ,經常。

PS: 請參 法句經故事集 ,九~二、克制性欲 (偈 117)。

[MettFn09-02]

〔明法尊者註09-02〕 曾經供養大迦葉尊者的女人,死後生忉利天,天女會單獨來經精舍為尊者服務,尊者認為不恰當。天女就在哭泣,被佛陀聽到,佛陀說︰「天女!我的兒子大迦葉是作防護的考量,而那些熱望作福者認為‘這是我們的利益’--考量了作福的受惠,作福則來世是快樂的。」

PS: 請參 法句經故事集 ,九~三、女天神照顧大迦葉尊者 (偈 118)。

[MettFn09-03]〔明法尊者註09-03〕 莫輕於小 ︰Mappamaññetha:1. Ma+appamaññetha莫輕視。2.Ma+appa+maññetha莫想少。
[MettFn09-04]

〔明法尊者註09-04〕 有位比丘每次從精舍拿椅、凳使用後,就把它留在外面,任日曬雨淋。其他比丘責備他的粗心大意時,他就反駁:「這只是小事,而且我又不是故意的。」所以,他依然故我。佛陀知道他的習性後,就告誡他。

PS: 請參 法句經故事集 ,九~五、粗心大意的比丘 (偈 121)。

[MettFn09-05]〔明法尊者註09-05〕 愛生避毒品 :愛惜生命則需避開毒害的物品。
[MettFn09-06]

〔明法尊者註09-06〕 舍衛城有一位摩訶達那富商(Mahādhanavāṇija),一群搶匪計劃搶劫他,卻苦無下手機會,當他們打聽到摩訶達那將裝滿貴重商品的五百車子外出時,就先在路上埋伏。摩訶達那抵達搶匪躲藏的森林外圍時,準備停留幾天之後再上路。這些搶匪知道後,就準備動手搶劫。摩訶達那知道之後,便決定折回,搶匪探聽到車隊要返回,就埋伏回去的路上。這時候,摩訶達那得到通風報信,就改變主意,決定在村子裡停留幾天,同行的眾多比丘因此就先回舍衛城,並向佛陀報告此事。佛陀說出此偈。

PS: 請參 法句經故事集 ,九~七、危險的旅程 (偈 123)。

[MettFn09-07]

〔明法尊者註09-07〕 某日早上,獵人可可(Koka)去打獵。在路上,他遇見一位比丘正在托缽。他認為這是不祥的預兆,當天,他真的什麼也沒獵到。回程,他又遇到那位比丘托缽回來。他一時憤怒,就放獵狗追咬比丘,還好這比丘跑得快,爬上樹,獵狗咬不到他,獵人就用弓箭頭去刺他的腳底,比丘疼痛,無法拉住袈裟,袈裟就滑落下來,正好罩在樹下的獵人。群狗以為比丘掉下來,便撲上去狂咬,獵人因此被狗咬死。比丘疑惑他是否有破沙門戒體(samaṇabhāvo),佛陀說:「你沒破沙門戒體,不須為獵人的死負責。」

PS: 請參 125 典故 ;或 法句經故事集 ,九~九、獵人被自己的獵狗攻擊 (偈 125)。

[NāradaFn09-01](Ven. Nārada 09-01) There should be no delay in doing good deeds. One must avail oneself of every opportunity to do good. Such good actions redound to one's eternal happiness. Every effort also should be made to control the mind as it is prone to evil. The impure mind rejoices in evil thoughts.
[NāradaFn09-02](Ven. Nārada 09-02) Pāpa, evil, is that which defiles one's mind. It is that which leads to woeful states. "Sin", purely a Christian term is not a good English equivalent for pāpa. What is associated with the three immoral roots such as lust (rāga), anger (dosa), and delusion (moha) is evil. There are ten kinds of evil. They are killing, stealing, and sexual misconduct (which are committed by deed); lying, slandering, harsh speech, and frivolous talk (which are committed by word); and covetousness, ill-will, and false views (which are committed by mind).
[NāradaFn09-03](Ven. Nārada 09-03) Puñña, merit is that which cleanses the mind. Kusala is another term for puñña. There are ten kinds of meritorious deeds. See notes on vv. 42, 43.
[NāradaFn09-04](Ven. Nārada 09-04) A wicked person may lead a prosperous life as the result of his past good deeds. He will experience happiness owing to the potentiality of his past good over the present evil, a seeming injustice which often prevails in this world. When once, according to the inexorable law of kamma, his evil actions fructify, then he perceives the painful effects of his wickedness.
[NāradaFn09-05](Ven. Nārada 09-05) A virtuous person, as often happens, may meet with adversity owing to the potentiality of his past evil actions over his present good acts. He is convinced of the efficacy of his present good deeds only when, at the opportune moment, they fructify, giving him abundant bliss. The fact that at times the wicked are prosperous and the virtuous are unfortunate is itself strong evidence in support of the belief in kamma and rebirth.
[NāradaFn09-06](Ven. Nārada 09-06) Māppamaññetha in most texts.
[NāradaFn09-07](Ven. Nārada 09-07) That is, for one who has no evil intention.
[NāradaFn09-08](Ven. Nārada 09-08) According to Buddhism there are four kinds of birth - namely: egg-born (aṇóaja), womb-born (jalābuja), moisture-born (saṃsedaja) and spontaneous birth (opapātika).
[NāradaFn09-09]

(Ven. Nārada 09-09) Niraya = ni + aya = devoid of happiness. There are four kinds of niraya - namely: woeful state (apāya), the animal kingdom (tiracchānayoni), the plane of Petas (petayoni) and the plane of Asura-demons (asurayoni).

None of these states is eternal. According to their evil kamma beings may be born in such woeful states. Departing from those states they may be born in blissful states according to their past good kamma.

[NāradaFn09-10](Ven. Nārada 09-10) Sagga = su + agga = full of happiness. In the sense-sphere (kāmaloka) the human plane and the six celestial planes are regarded as blissful states. They too are not eternal.
[NāradaFn09-11](Ven. Nārada 09-11) Arahants, after death, are not born any more, but attain Parinibbāna.
[NāradaFn09-12](Ven. Nārada 09-12) The Buddhist law of moral causation cannot be bribed, nor can one escape the evil consequences of kamma by seeking refuge in any place on earth. No god, not even a Buddha, can intervene in the operation of kamma.
[ThaniSFn-V121-122](1, 2) (Ven. Thanissaro V. 121-122) "('It won't amount to much')": reading na mattam agamissati with the Thai edition. Other editions read, na mantam agamissati, "It won't come to me."
[ThaniSFn-V126](Ven. Thanissaro V.126) Heaven and hell, in the Buddhist view of the cosmos, are not eternal states. One may be reborn on one of the various levels of heaven or hell as the result of one's kamma on the human plane, and then leave that level when that particular store of kamma wears out.
[DLMBSFn-V116]

(DLMBS Commentary V116) In Sāvatthi there lived a poor brahmin with his wife. They had only one piece of outer garment, so only one of them could go out at one time. They were lay disciple of the Buddha and wanted to hear as many of his discourses as possible. So the brahmin would go to the monastery at night and his wife during the day. Once the brahmin was listening to the Buddha and he felt very strong wish to perform meritorious deeds. He wanted to offer his only piece of cloth to the Buddha. But he realized that he and his wife would have nothing to wear then. So his mind wavered and he hesitated. Finally during the last hours of the night he offered his cloth to the Buddha, saying, "I win!"

The king of Kosala, Pasenadi, was also present, and when he heard the brahmin he sent messengers to ask why he shouted, "I win!" When he learned the brahmin's story, he was very much impressed and decided to give him a reward. He ordered the brahmin be offered a new piece of cloth. The brahmin gave that piece also to the Buddha. The king gave him two pieces of cloth, which were again offered to the Buddha. Pasenadi again doubled the number of clothes; the brahmin again gave them to the Buddha. So at the end the king gave him thirty-two pieces of cloth, the brahmin kept one for himself, one for his wife, and remaining thirty he again offered to the Buddha.

The king was so much impressed that he decided to reward the brahmin further. He gave him two pieces of very expensive velvet cloth. The brahmin made two canopies out of them, kept one for himself and his wife and the second one he offered to the Buddha. The king then saw the canopy in the monastery and realized that the brahmin has done a meritorious deed again. So he decided to reward him even more.

Some monks wondered how it was possible that in this case a good deed brings good results so quickly. The Buddha replied, that had the brahmin offered his garment immediately when the idea occurred to him, his reward would have been much greater. He then added this verse, saying that if one wants to perform meritorious deeds, one should do so quickly, without hesitation. If one thinks about it too long, then maybe it becomes impossible to do anything at all, because the mind delights in evil.

[DLMBSFn-V117](DLMBS Commentary V117) There was a monk named Seyyasaka. He was not satisfied with his life as a monk. He had a habit of masturbating. When the Buddha heard about this, he admonished the monk for giving in to his desire for sensual pleasures. He made a new rule for the community of monks and nuns to abstain from such acts. He then added this verse, saying that one should not perform evil again and again, because such behavior leads to much suffering.
[DLMBSFn-V118]

(DLMBS Commentary V118) Venerable Mahākassapa once stayed in a cave, practicing meditation for seven days. When he arose from his meditation he wanted to give somebody a chance to gain merit by offering him food. He saw a young girl cooking meal. So he stood by her door looking for almsfood. She saw him and happily offered him some food, wishing that the merit gained offering might help her to realize the truth.

After some time she was bitten by a snake and died. She was reborn as a goddess in Tavatimsa heaven.

She understood that she was reborn there only because of the merit gained by offering almsfood to Kassapa. She wished to continue doing good deeds. So every morning she would come to the monastery, sweep the floor and fill the water-pots. At first Kassapa thought that some diligent young novice was doing this service, but later he found out that a goddess performed them all. He advised her not to come to the monastery too often, because people might start talking, if they saw her often there. She was quite upset and begged him not to destroy her chances for gaining more merit.

The Buddha heard her and supported Kassapa's opinion. He told her that although performing good deeds was very pleasant, she should not continue coming to the monastery every day.

[DLMBSFn-V119]

(DLMBS Commentary V119) One of the most famous benefactors of the Buddha was Anāthapindika from the city of Sāvatthi. He built the Jetavana monastery and regularly donated food and other requisites to the community of the Buddha's followers. By doing so, he gave away most of his wealth and became poor. The guardian spirit of his house came to him and told him to stop donating for some time, make money, become rich again, and then continue giving. Anāthapindika told the spirit to leave his house for saying such things.

The guardian spirit went to see Sakka, the king of the gods, and asked him what should he do to get pardon from Anāthapindika. Sakka told him that there was some money Anāthapindika loaned to others and did not collect it back yet. He also pointed to the guardian spirit some wealth buried by Anāthapindika's ancestors. The spirit collected all those riches and brought them to Anāthapindika’s house.

Anāthapindika then permitted the spirit to enter the house and continue living there. The Buddha learned about this story and told them these two verses (DhP 119 and 120). Even though the good person can come to misfortune sometimes, the results of his good deeds will come sure enough - and so will the results of evil deeds of a bad person, even though for some time he might enjoy luck and happiness.

[DLMBSFn-V120]

(DLMBS Commentary V120) The story for this verse is identical with the story for the previous verse.

Sometimes it seems that people, who are committing evil deeds are lucky and enjoy happy life, whereas those, who are good and perform only meritorious deeds suffer the most. But at the end, the results of the deeds will ripe and when the time comes to that, the evildoer will finally receive the fruit of his evil deeds and the good person will be able to see the results of his beneficial actions.

[DLMBSFn-V121]

(DLMBS Commentary V121) A certain monk would use a piece of furniture for some time and then leave it outside in the monastery yard, exposing it to sun and rain. Other monks tried to admonish him, but he always said only that it is not his intention to destroy the things, and that no serious harm was actually done.

When the Buddha found out about this, he sent for the monk and told him this verse, saying that one should not disregard evil, however small, because a hundred small evils is actually equal to one big evil. Moreover, if one gets used to small evils, a bad habit is established, and a great evil then does not seem so terrible to such a person.

[DLMBSFn-V122]

(DLMBS Commentary V122) A certain man from the city of Sāvatthi wanted to give in charity. Especially he wanted to get others to do so. He invited the Buddha with monks for meal the next day. He went around his neighbors and asked them to contribute if they want to participate in the almsgiving. One rich man thought that this man does not have enough money to do it himself and he was unhappy about this. So he contributed only a little amount of food. His contribution was kept separately and was not put together with the food that others contributed. The rich man thought that the man wanted others to know, that he, the rich man, has given only such a little amount. So the next day he sent a servant over to the house, where the alms were being given, and told him to observe everything.

The servant told the rich man, that his food was distributed in very small amounts into everything. This was done, so that the rich man would gain a lot of merit. But he did not understand it and the next day he went to the man's house, intending to kill him if he dared to reveal that he offered so little.

But the man told him the true reason of his action. The rich man realized his evil thoughts and apologized to the man. The Buddha heard this and told the rich man this verse, saying that we should not disregard good deeds, even if they seem small. Someday, doing of good deeds will become a habit, and thus we can perform a big good deed.

[DLMBSFn-V123]

(DLMBS Commentary V123) In Sāvatthi there lived a rich merchant named Mahā Dhana. A group of robbers wanted to rob him. Mahā Dhana decided to make a journey with a lot of valuable merchandise. He invited some monks who wanted to go on the same journey to go with him. The robbers hid themselves in a forest and waited for Mahā Dhana's caravan. But Mahā Dhana found out about their plan and decided to stop just in front of the forest and wait for the robbers to leave. When they did not do so, Mahā Dhana decided to go back home. The robbers found out and planned to attack him on the return journey. Some people told Mahā Dhana about this and so he stopped in the village and stayed there for some time.

The monks returned back to Sāvatthi and told the Buddha what happened. Buddha told them this verse, saying, that a merchant is wise to keep away from the journey full of robbers. Also one who wants to live better keep away from poison. And those, who want to attain Awakenment, should avoid evil.

[DLMBSFn-V124]

(DLMBS Commentary V124) A daughter of a rich family once lived in Rājagaha. She was very wise and understood the Dharma - she had attained the first stage of Awakenment. Once she met a hunter named Kukkuṭa Mitta and they fell in love. They got married and had seven children. After many years, all the children got themselves married.

Once the Buddha walked past one of Kukkuṭa Mitta's traps and he sat under a tree not far away and rested. Kukkuṭa Mitta came, saw the footsteps, but he saw no animal. So he thought that somebody stole his animal from the trap. Seeing the Buddha close, he took him to be that person. He became very angry and wanted to kill the Buddha. He took his bow and arrow, but as he was about to shoot he became immobilized just like a statue. His children came next and saw what happened to their father. They too took bows and arrows and tried to shoot the Buddha, only to become "statues" themselves. When they did not return in time, the hunter's wife went to the forest to look for them. When she saw what happened, she shouted to them, "Don't kill my father!"

The hunter and his children thought that the Buddha was her real father and they ceased hating him. Immediately they were able to move again. The woman told them to put down their bows and arrows and when they did so, the Buddha expounded the Dharma. At the end of the discourse, all of them also attained the first stage of Awakenment.

The Buddha went back to the monastery and told the monks the story. Some monks wondered how the woman, having already reached the first stage of Awakenment, could help her husband to take lives of animals. The Buddha replied with this verse, saying that if one has no intention to commit evil, no bad karma is actually created.

[DLMBSFn-V125]

(DLMBS Commentary V125) A hunter named Koka was leaving the city to hunt with his dogs. He met a monk who was entering the city to obtain some almsfood. The hunter took this for a bad sign and thought that that day he wouldn’t catch any animal. And that also happened - he did not get anything. Angry he went back home. On entering the city he met the same monk who obtained his food and was returning to the monastery. The hunter became so angry that he sent his dogs to kill the monk. But he climbed a tree and the dogs were unable to reach him. The hunter took an arrow and pricked the monk's feet with it. The monk was in pain and his robe fell down.

It just happened that the hunter was standing directly bellow. The robe fell onto him. His dogs thought that the monk fell down and attacked him. The monk threw some branches down and only then the dogs realized that they attacked their own master and ran away. The monk climbed down and found out that the hunter was already dead.

When he returned to the monastery, he went to see the Buddha, because he felt responsible for the hunter's death. But the Buddha told him that he was not responsible at all. Only hunter himself and his foolish actions caused him the untimely death. The Buddha then added this verse, saying that whoever wants to harm an innocent, calls evil on himself. Just like trying to throw dust against the wind - it will just come back and fall upon the very person who threw it.

[DLMBSFn-V126]

(DLMBS Commentary V126) In the city of Sāvatthi once lived a gem polisher. He has been giving almsfood to a certain monk for the last twelve years. One day, the gem polisher was carrying a piece of meat when a messenger for the king arrived, giving him a piece of gem that the king wanted to be cut and polished. The gem polisher took the gem with his hands bloody from the meat, put it on the table and went to wash his hands.

The family had a pet bird. When it saw the gem covered with blood, it took it for a piece of meat and ate it. When the gem polisher returned, he did not see the gem anywhere. He asked everybody, but nobody knew anything. At the end he also asked the monk, who was also present. The monk replied that he did not take the gem.

The gem polisher was convinced, that the monk was lying and decided to inflict torture on him. Even though his wife discouraged him from this action, saying that this monk was an Arahant and their teacher for so many years, the gem polisher paid no attention. He tied the monk up and beat him with a stick.

The monk started to bleed all over his body and the bird came over again, drawn by the blood. The gem polisher was angry and kicked the bird, killing it instantly. Only then did the monk reveal that the bird ate the gem. The gem polisher cut the bird open and indeed found the gem inside.

Immediately he untied the monk and asked for forgiveness. The monk replied that he feels no hatred towards him and even agreed to continue coming to his house for almsfood. Only after this he would not enter the house - just stay by the door.

Soon after, the monk died from his injuries and reached the final Nirvana. The bird was born as the gem polisher's son. When the gem polisher died he was born in hell and his wife in heaven, because she spoke against beating of the innocent monk.

[DLMBSFn-V127]

(DLMBS Commentary V127) Three groups of monks were traveling from far away to see the Buddha. On the way strange things happened to them.

The first group stayed in a village on their way. Some people were cooking meal when their hut caught fire and burned. A crow was flying over the place, got caught in the fire and died.

When they met the Buddha, he told them this story. One farmer had a very lazy ox. It would not work, it would only lie down, eat and sleep. The farmer once got so angry, that he put a rope around the neck of the animal and set fire to it. So the ox died. Because of this, the farmer was reborn as a crow and died in the fire himself.

The second group took a boat. In the middle of the ocean the ship would not suddenly move. They searched for the unlucky person, who is causing this to happen. Three times lots were drawn and three times it fell on the captain's wife. So at the end they tied a pot of sand to her neck and drowned her. The ship then continued to the port safely and the monks got to see the Buddha.

He told them, that once there was a woman who had a pet dog. The dog would follow her everywhere; it just would not stay away even for a moment. Some people were making fun of her. So she felt ashamed, tied a pot of sand around the dog's neck and drowned it. Because of this, she was reborn as that unlucky woman who was drowned by other people.

The third group of seven monks stayed in a cave overnight. In the middle of the night a big rock fell from the mountain above and blocked the entrance into the cave. People discovered them in the morning and tried to move the rock, but they were unable to do it. Only on the seventh day they moved the rock away and the monks were free.

To them the Buddha related the story of seven cowherds who chased an iguana into a mound and for fun closed all the entrances. They let the iguana out only after seven days. So in this life they were reborn as the seven monks who were trapped in the cave for a week.

At the end the Buddha said this verse, saying that one can never escape the consequences of evil deeds. They will find us anywhere, nobody can hide from them, even in the air, ocean or in a cave - the consequences will befall us surely.

[DLMBSFn-V128]

(DLMBS Commentary V128) Buddha had also some enemies. One of them was his own cousin Devadatta who wanted to take the Buddha's place in the Community. Devadatta's father was king Suppabuddha. He was also an enemy of the Buddha, because the Buddha married Suppabuddha's daughter, Yasodhara, and later left her and became a monk.

When the Buddha came for almsfood to his place, the king got drunk and blocked the way. He refused to make way for the Buddha. The Buddha turned around and went back, saying to the monks that the king make a bad karma by refusing to make way for a Buddha and would have to face the consequences very soon.

Suppabuddha wanted to prove the Buddha wrong, so he paid special attention to his deeds and also instructed his servants to protect him very carefully. But on the seventh day he heard his horse neighing loudly and kicking about. He wanted to handle the horse and went down to the stable. He fell down the stairs and died immediately.

The Buddha remarked that one can not escape death no matter how one tries, no matter where on hides.


校註:

[NandFn09-01]〔Nanda 校註09-01〕 請參 法句經故事集 ,九~一、一位窮苦婆羅門的慷慨奉獻 (偈 116)。
[NandFn09-02](1, 2) 〔Nanda 校註09-02〕 請參 法句經故事集 ,九~四、給孤獨長者與守護神祇 (偈 119~120)。
[NandFn09-03]〔Nanda 校註09-03〕 請參 122 典故 ;或 法句經故事集 ,九~六、供養少的富翁 (偈 122)。
[NandFn09-04]〔Nanda 校註09-04〕 請參 法句經故事集 ,九~八、獵人全家領悟佛法 (偈 124)。
[NandFn09-05]〔Nanda 校註09-05〕 請參 126 典故 ;或 法句經故事集 ,九~十、首飾工匠毆打無辜的比丘 (偈 126)。
[NandFn09-06]〔Nanda 校註09-06〕 請參 法句經故事集 ,九~十一、惡報無法逃避 (偈 127)。
[NandFn09-07]〔Nanda 校註09-07〕 請參 法句經故事集 ,九~十二、善覺王阻擋佛陀的去路 (偈 128)。


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 )