namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者


法句經 第十、刀杖品(刑罰品) 多譯本對讀(段層次) Dhammapada (Dhp.) 10. Daṇḍavaggo




偈頌目錄
Dhp129 Dhp130 Dhp131 Dhp132 Dhp133 Dhp134 Dhp135 Dhp136 Dhp137
Dhp138 Dhp139 Dhp140 Dhp141 Dhp142 Dhp143 Dhp144 Dhp145  

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. 129
巴利原典 (PTS) [1]
  1. Daṇaḍavaggo.
129. Sabbe tasanti daṇaḍassa sabbe bhāyanti maccuno
Attānaṃ upamaṃ katvā na haneyya na ghātaye.
巴利原典 (CSCD) [2]

10. Daṇḍavaggo

129. Sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno;
Attānaṃ upamaṃ katvā, na haneyya na ghātaye.
漢譯( 了參 法師 譯, 文言文版) [3]

十、刀杖品 [LChnFn10-01]

一二九 一切懼刀杖,一切皆畏死,以自度(他情),莫殺教他殺。 [MettFn10-01][MettFn10-02][MettFn10-03]

漢譯( 敬法 法師 譯, 白話文版) [4]

第十:刑罰品

129 一切眾生對刑罰顫抖,一切眾生都害怕死亡。
推己及人後,人們不應親自或唆使他人殺生。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:一切皆懼死,莫不畏杖痛,恕己可為譬,勿殺勿行杖T04,565b
  2. 出曜經:一切皆懼死,莫不畏杖痛,恕己可為譬,勿殺勿行杖T04, 653b
  3. 法集要頌經:一切皆懼死,莫不畏刀杖,恕己可為喻,勿殺勿行杖T04, 780a
4. 大般泥洹經:一切皆懼死,莫不畏杖痛,恕己可為譬,勿殺勿行杖T12,898b
5. 大般涅槃經:一切畏刀杖,無不愛壽命,恕己可為喻,勿殺勿行杖T12,426c
6. 大般涅槃經:一切畏刀杖,無不愛壽命,恕己可為譬,勿殺勿行杖T12,668a
7. 優婆夷淨行法門經:一切畏死怖刀,以己為喻勿行杖。T14,955c
8. 大智度論:一切畏杖痛,莫不惜壽命,,恕已可為喻,杖不加群生T25,235b
9. 大智度論:一切皆懼死,莫不畏杖痛,恕己可為譬,勿殺勿行杖T25,278b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 10 The Rod Or Punishment

KILL NOT

  1. All tremble at the rod. All fear death. Comparing others with oneself, one should neither strike nor cause to strike. [NāradaFn10-01]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp X Violence

129. All tremble at violence; all fear death. Putting oneself in the place of another, one should not kill nor cause another to kill.

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

Dhp X The Rod

129-130
  All
tremble at the rod,
  all
are fearful of death.
Drawing the parallel to
  yourself,
neither kill nor get others to kill.

  All
tremble at the rod,
  all
hold their life dear.
Drawing the parallel to
  yourself,
neither kill nor get others to kill.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 10 The Stick

129
All shrink from flagellation,
And of death feel trepidation.
If we saw the correlation
To our parallel position,
We would stop all persecution
And, of creatures, violation. [VaradoFn-V129]
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter X: Punishment

129 All men tremble at punishment, all men fear death; remember that you are like unto them, and do not kill, nor cause slaughter.

英譯(Cited from DLMBS) [12]

Chapter 10: The Punishment

DhP 129
Everybody trembles at punishment; everybody fears death.
Having made the comparison with oneself, let one not kill, nor cause another to kill. [DLMBSFn-V129]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 129
Dhammapada Dhp. 130
巴利原典 (PTS) [1]
130. Sabbe tasanti daṇaḍassa sabbesaṃ jīvitaṃ piyaṃ
Attānaṃ upamaṃ katvā na haneyya na ghātaye.
巴利原典 (CSCD) [2]
130. Sabbe tasanti daṇḍassa, sabbesaṃ jīvitaṃ piyaṃ;
Attānaṃ upamaṃ katvā, na haneyya na ghātaye.
漢譯( 了參 法師 譯, 文言文版) [3] 一三0 一切懼刀杖,一切皆愛生,以自度(他情),莫殺教他殺。 [MettFn10-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
130 一切眾生對刑罰顫抖,生命對一切眾生都可愛。
推己及人後,人們不應親自或唆使他人殺生。
漢譯(相當之古漢譯對應經典) [5] Suspended
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

LIFE IS DEAR TO ALL

  1. All tremble at the rod. Life is dear to all. Comparing others with oneself, one should neither strike nor cause to strike.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 130. All tremble at violence; life is dear to all. Putting oneself in the place of another, one should not kill nor cause another to kill.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

129-130

  All
tremble at the rod,
  all
are fearful of death.
Drawing the parallel to
  yourself,
neither kill nor get others to kill.

  All
tremble at the rod,
  all
hold their life dear.
Drawing the parallel to
  yourself,
neither kill nor get others to kill.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
130
All shrink from flagellation
Hold their lives in great affection.
If we saw the correlation
To our parallel position,
We would stop all persecution
And, of creatures, violation.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 130 All men tremble at punishment, all men love life; remember that thou art like unto them, and do not kill, nor cause slaughter.
英譯(Cited from DLMBS) [12]
DhP 130
Everybody trembles at punishment; life is dear to everybody.
Having made the comparison with oneself, let one not kill, nor cause another to kill. [DLMBSFn-V130]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 130
Dhammapada Dhp. 131
巴利原典 (PTS) [1]
131. Sukhakāmāni bhūtāni yodaṇḍena vihiṃsati
Attano sukhamesāno pecca so na labhate sukhaṃ.
巴利原典 (CSCD) [2]
131. Sukhakāmāni bhūtāni, yo daṇḍena vihiṃsati;
Attano sukhamesāno, pecca so na labhate sukhaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一三一 於求樂有情,刀杖加惱害,但求自己樂,後世樂難得。 [MettFn10-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
131 對喜歡樂的眾生,若人以棍杖傷害,
來為自己求快樂,來世他不得安樂。
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:善樂於愛欲,以杖加群生,於中自求安,後世不得樂T04, 753b
  2. 法集要頌經:善樂於愛欲,以杖加羣生,於中自求安,後世不得樂T04,794a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

MOLEST NONE

  1. Whoever, seeking his own happiness, harms with the rod other pleasure-loving beings experiences no happiness hereafter.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 131. One who, while himself seeking happiness, oppresses with violence other beings who also desire happiness, will not attain happiness hereafter.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

131-132

Whoever takes a rod
to harm living beings desiring ease,
when he himself is looking for ease,
will meet with no ease after death.

Whoever doesn't take a rod
to harm living beings desiring ease,
when he himself is looking for ease,
will meet with ease after death.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
131
Whoever attacks pleasure-loving beings, though himself longing for pleasure, will find no pleasure in his future life.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 131 He who seeking his own happiness punishes or kills beings who also long for happiness, will not find happiness after death.
英譯(Cited from DLMBS) [12]
DhP 131
Who hurts with a stick beings that desire happiness,
searching for happiness himself, he will not reach happiness after death. [DLMBSFn-V131]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 131
Dhammapada Dhp. 132
巴利原典 (PTS) [1]
132. Sukhakāmāni bhūtāni yodaṇḍena na hiṃsati
Attano sukhamesāno pecca so labhate sukhaṃ.
巴利原典 (CSCD) [2]
132. Sukhakāmāni bhūtāni, yo daṇḍena na hiṃsati;
Attano sukhamesāno, pecca so labhate sukhaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一三二 於求樂有情,不加刀杖害,欲求自己樂,後世樂可得。 [MettFn10-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
132 對喜歡樂的眾生,若人不以杖傷害,
來為自己求快樂,來世他得到安樂。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:能常安群生,不加諸楚毒,現世不逢害,後世長安隱T04,565b
  2. 出曜經:人欲得歡樂,杖不加群生,於中自求樂,後世亦得樂T04,753b
  3. 法集要頌經:人欲得歡樂,杖不加羣生,於中自求樂,後世亦得樂T04, 794a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HARM NOT

  1. Whoever, seeking his own happiness, harms not with the rod other pleasure-loving beings, experiences happiness hereafter.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 132. One who, while himself seeking happiness, does not oppress with violence other beings who also desire happiness, will find happiness hereafter.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

131-132

Whoever takes a rod
to harm living beings desiring ease,
when he himself is looking for ease,
will meet with no ease after death.

Whoever doesn't take a rod
to harm living beings desiring ease,
when he himself is looking for ease,
will meet with ease after death.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
132
Whoever does not attack pleasure-loving beings, and is one who himself longs for pleasure, will find pleasure in his future life.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 132 He who seeking his own happiness does not punish or kill beings who also long for happiness, will find happiness after death.
英譯(Cited from DLMBS) [12]
DhP 132
Who does not hurt with a stick beings that desire happiness,
searching for happiness himself, he will reach happiness after death. [DLMBSFn-V132]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 132
Dhammapada Dhp. 133
巴利原典 (PTS) [1]
133. Mā'voca pharusaṃ kañci vuttā paṭivadeyyu taṃ
Dukkhā hi sārambhakathā paṭidaṇḍā phuseyyu taṃ.
巴利原典 (CSCD) [2]
133. Māvoca pharusaṃ kañci, vuttā paṭivadeyyu taṃ [paṭivadeyyuṃ taṃ (ka.)];
Dukkhā hi sārambhakathā, paṭidaṇḍā phuseyyu taṃ [phuseyyuṃ taṃ (ka.)].
漢譯( 了參 法師 譯, 文言文版) [3] 一三三 對人莫說粗惡語,汝所說者還說汝。憤怒之言實堪痛;互擊刀杖可傷汝。 [MettFn10-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
133 莫向任何人說粗惡語,受到辱罵者將會反駁。
憤怒之言的確是痛苦,換來的只是你被痛打。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:不當麤言,言當畏報,惡往禍來,刀杖歸軀T04, 565b
  2. 出曜經:言當莫麤獷,所說應辯才,少聞共論難,反受彼屈伏T04,731c
  3. 法集要頌經:言當莫麁獷,所說應辯才,少聞其論難,反受彼屈伏T04, 790b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SPEAK NOT HARSHLY

  1. Speak not harshly to anyone. Those thus addressed will retort. Painful, indeed, is vindictive speech. Blows in exchange may bruise you.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 133. Speak not harshly to anyone, for those thus spoken to might retort. Indeed, angry speech hurts, and retaliation may overtake you.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

133

Speak harshly to no one,
or the words will be thrown
  right back at you.
Contentious talk is painful,
for you get struck by rods in return.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
133
To no one speak offensively -
The victim might reciprocate.
Your angry words are agony:
Requital might eventuate.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 133 Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee.
英譯(Cited from DLMBS) [12]
DhP 133
Do not say anything harsh, those spoken to might reply to that.
Angry talk is painful, retribution might be attached to it. [DLMBSFn-V133]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 133
Dhammapada Dhp. 134
巴利原典 (PTS) [1]
134. Sa ce neresi attānaṃ kaṃso upahato yathā
Esa patto'si nibbāṇaṃ sārambho te na vijjati.
巴利原典 (CSCD) [2]
134. Sace neresi attānaṃ, kaṃso upahato yathā;
Esa pattosi nibbānaṃ, sārambho te na vijjati.
漢譯( 了參 法師 譯, 文言文版) [3] 一三四 汝若自默然,如一破銅鑼,已得涅槃路;於汝無諍故。 [MettFn10-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
134 若你能保持自己沉默,像破裂之鼓不再聲響,
你就已經證悟了涅槃。於你再也找不到憤怒。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:出言以善,如叩鐘磬,身無論議,度世則易T04, 565b
  2. 出曜經:若不自煩惱,猶器完牢具,如是至泥洹,永無塵垢翳T04,732a
  3. 法集要頌經:若不自煩惱,猶器完牢具,如是至圓寂,永無諸塵翳T04,790b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SILENCE YOURSELF

  1. If, like a cracked gong, you silence yourself, you have already attained Nibbāna: [NāradaFn10-02] no vindictiveness will be found in you.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 134. If, like a broken gong, you silence yourself, you have approached Nibbana, for vindictiveness is no longer in you.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

134

If, like a flattened metal pot
you don't resound,
you've attained an Unbinding;
in you there's found
no contention.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
134
Once you’ve no reverberation,
Like a fractured metal gong,
Then Nibbana have you realised:
Wars of words, for you, are gone.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 134 If, like a shattered metal plate (gong), thou utter not, then thou hast reached Nirvana; contention is not known to thee.
英譯(Cited from DLMBS) [12]
DhP 134
If you yourself do not vibrate, just like a broken gong,
then you have reached Nirvana. Anger does not exist for you. [DLMBSFn-V134]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 134
Dhammapada Dhp. 135
巴利原典 (PTS) [1]
135. Yathā daṇḍena gopālo gā pāceti gocaraṃ
Evaṃ jarā ca maccu ca āyuṃ pācenti pāṇinaṃ.
巴利原典 (CSCD) [2]
135. Yathā daṇḍena gopālo, gāvo pājeti gocaraṃ;
Evaṃ jarā ca maccu ca, āyuṃ pājenti pāṇinaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一三五 如牧人以杖,驅牛至牧場,如是老與死.驅逐眾生命。 [MettFn10-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
135 猶如牧牛人以棍棒驅趕牛群去牧場,
如是老與死也在驅逐著眾生的壽命。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:譬人操杖,行牧食牛,老死猶然,亦養命去T04, 559a
  2. 出曜經:譬人操杖,行牧食牛,老死猶然,亦養命蟲T04, 616a
  3. 法集要頌經:如人操杖行,牧牛飲飼者,人命亦如是,亦即養命去T04,777b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DECAY AND DEATH ARE UNIVERSAL

  1. As with a staff the herdsmen [NāradaFn10-03] drives his kine [NāradaFn10-04] to pasture, [NāradaFn10-05] even so do old age and death drive out the lives of beings.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 135. Just as a cowherd drives the cattle to pasture with a staff, so do old age and death drive the life force of beings (from existence to existence).
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

135

As a cowherd with a rod
drives cows to the field,
so aging & death
drive the life
of living beings.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
135
Age-and-death the life from us expels
Like herd, with stick, his cows to grass compels.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 135 As a cowherd with his staff drives his cows into the stable, so do Age and Death drive the life of men.
英譯(Cited from DLMBS) [12]
DhP 135
Just like a cowherd drives cows to pasture with a stick,
so old age and death drive the life of living beings. [DLMBSFn-V135]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 135
Dhammapada Dhp. 136
巴利原典 (PTS) [1]
136. Atha pāpāni kammāni karaṃ bālo na bujjhati
Sehi kammehi dummedho aggidaḍḍho'va tappati.
巴利原典 (CSCD) [2]
136. Atha pāpāni kammāni, karaṃ bālo na bujjhati;
Sehi kammehi dummedho, aggidaḍḍhova tappati.
漢譯( 了參 法師 譯, 文言文版) [3] 一三六 愚夫造作諸惡業,卻不自知(有果報),癡人以自業感苦,宛如以火而自燒。 [MettFn10-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
136 造做惡業的時候,愚人不知其為惡,
愚人因己業受苦,猶如被烈火焚燒。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:愚惷作惡,不能自解,殃追自焚,罪成熾燃T04, 563c
  2. 法句經:凡人為惡,不能自覺,愚癡快意,令後欝毒T04, 564c
  3. 法句譬喻經:愚惷作惡,不能自解,殃追自焚,罪成熾然T04, 587a
  4. 出曜經:凡人為惡,不能自覺,愚癡快意,後受欝毒T04, 671a
  5. 法集要頌經:為毒之所害,後乃自覺悟,愚心不開悟,習惡不從吾T04, 782a
6. 中本起經:凡人為惡,不能自覺,愚癡快意,後受熱毒T04, 161a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE EVIL-DOER IS CONSUMED BY THE EFFECT OF HIS OWN EVIL

  1. So, when a fool does wrong deeds, he does not realize (their evil nature); by his own deeds the stupid man is tormented, like one burnt by fire.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 136. When the fool commits evil deeds, he does not realize (their evil nature). The witless man is tormented by his own deeds, like one burnt by fire.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

136

When doing evil deeds,
the fool is oblivious.
The dullard
is tormented
by his own deeds,
as if burned by a fire.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
136
When evil’s done by those unwise,
Its harm they do not realise.
It’s like a very fire they light
By which they set themselves alight.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 136 A fool does not know when he commits his evil deeds: but the wicked man burns by his own deeds, as if burnt by fire.
英譯(Cited from DLMBS) [12]
DhP 136
A fool does not realize when he is committing bad deeds.
The stupid person is tormented by his own deeds just as if burned by fire. [DLMBSFn-V136]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 136
Dhammapada Dhp. 137
巴利原典 (PTS) [1]
137. Yo daṇḍena adaṇḍesu appaduṭṭhesu dussati
Dasannamaññataraṃ ṭhānaṃ khippameva nigacchati.
巴利原典 (CSCD) [2]
137. Yo daṇḍena adaṇḍesu, appaduṭṭhesu dussati;
Dasannamaññataraṃ ṭhānaṃ, khippameva nigacchati.
漢譯( 了參 法師 譯, 文言文版) [3] 一三七 若以刀杖害,無惡無害者,十事中一種,彼將迅速得。 [LChnFn10-02][LChnFn10-03][MettFn10-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
137 若人以棍棒傷害無害、不應受到傷害的人,
他會很快就遭受到十種事情之一:
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:枉杖良善,妄讒無罪,其殃十倍,災迅無赦T04, 565b
  2. 法句譬喻經:撾杖良善,妄讒無罪,其殃十倍,,災迅無赦T04, 591c
  3. 出曜經:無過而強輕,無恚而強侵,當於十品處,便當趣於彼T04, 746a
  4. 法集要頌經:無過而強輕,無恚而強侵,當於十品處,便當趣於彼T04,792c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE WHO OFFENDS THE INNOCENT COMES TO GRIEF

  1. He who with the rod harms the rodless and harmless, 6 soon will come to one of these states:
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 137. He who inflicts violence on those who are unarmed, and offends those who are inoffensive, will soon come upon one of these ten states:
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

137-140

  Whoever, with a rod,
  harasses an innocent man, unarmed,
  quickly falls into any of ten things:

harsh pains, devastation, a broken body, grave illness,
mental derangement, trouble with the government,
violent slander, relatives lost, property dissolved,
houses burned down.

  At the break-up of the body
  this one with no discernment,
  reappears in
  hell.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
137-140

A fool who might menace one morally upright,
Or using a cudgel a pure man should strike,
Would swiftly encounter a terrible plight:
Loss of relations;
Or racking sensations;
Or body calamity;
Loss of his sanity;
Terrible health;
Or the loss of his wealth;
Or his home’s devastation
In wild conflagration;
Or king, or authority,
Show him barbarity;
Then after death,
An infernal finality.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 137 He who inflicts pain on innocent and harmless persons, will soon come to one of these ten states:
英譯(Cited from DLMBS) [12]
DhP 137
Who offends with a stick somebody who is uncorrupted and without violence,
he will quickly go to one of the ten states:
[continued in DhP 138] [DLMBSFn-V137]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 137
Dhammapada Dhp. 138
巴利原典 (PTS) [1]
138. Vedanaṃ pharusaṃ jāniṃ sarīrassa ca bhedanaṃ
Garukaṃ vāpi ābādhaṃ cittakkhepaṃ va pāpuṇe.
巴利原典 (CSCD) [2]
138. Vedanaṃ pharusaṃ jāniṃ, sarīrassa ca bhedanaṃ [sarīrassa pabhedanaṃ (syā.)];
Garukaṃ vāpi ābādhaṃ, cittakkhepañca [cittakkhepaṃ va (sī. syā. pī.)] pāpuṇe.
漢譯( 了參 法師 譯, 文言文版) [3] 一三八 極苦痛失財,身體被損害,或重病所逼,或失心狂亂。 [MettFn10-09]
漢譯( 敬法 法師 譯, 白話文版) [4] 138 他會遭受劇痛,或身體傷殘,或重病,或心失常,
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:生受酷痛,形體毀折,自然惱病,失意恍惚T04,565b
  2. 法句譬喻經:生受酷痛,形體毀折,自然惱病,失意恍忽T04, 591c
  3. 出曜經:痛痒語麤獷,此形必壞敗,眾病所酷切,心亂而不定T04, 746a
  4. 法集要頌經:痛癢語麤獷,此形必壞敗,眾病所逼切,心亂而不定T04,792c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] 138-140. He will be subject to acute pain, [NāradaFn10-07] disaster, bodily injury, or even grievous sickness, or loss of mind, or oppression by the king, or heavy accusation, or loss of relatives, or destruction of wealth, [NāradaFn10-08] or ravaging fire that will burn his house. Upon the dissolution of the body such unwise man will be born in hell.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 138-140. Sharp pain, or disaster, bodily injury, serious illness, or derangement of mind, trouble from the government, or grave charges, loss of relatives, or loss of wealth, or houses destroyed by ravaging fire; upon dissolution of the body that ignorant man is born in hell.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

137-140

  Whoever, with a rod,
  harasses an innocent man, unarmed,
  quickly falls into any of ten things:

harsh pains, devastation, a broken body, grave illness,
mental derangement, trouble with the government,
violent slander, relatives lost, property dissolved,
houses burned down.

  At the break-up of the body
  this one with no discernment,
  reappears in
  hell.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
137-140

A fool who might menace one morally upright,
Or using a cudgel a pure man should strike,
Would swiftly encounter a terrible plight:
Loss of relations;
Or racking sensations;
Or body calamity;
Loss of his sanity;
Terrible health;
Or the loss of his wealth;
Or his home’s devastation
In wild conflagration;
Or king, or authority,
Show him barbarity;
Then after death,
An infernal finality.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 138 He will have cruel suffering, loss, injury of the body, heavy affliction, or loss of mind,
英譯(Cited from DLMBS) [12]
DhP 138
[continued from DhP 137]
He would get harsh pain, loss of property, and bodily injury,
serious illness, or derangement of mind.
[continued in DhP 139] [DLMBSFn-V138]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 138
Dhammapada Dhp. 139
巴利原典 (PTS) [1]
139. Rājato vā upassaggaṃ abbhakkhānaṃ va dāruṇaṃ
Parikkhayaṃ va ñātīnaṃ bhogānaṃ va pabhaṅguraṃ
巴利原典 (CSCD) [2]
139. Rājato vā upasaggaṃ [upassaggaṃ (sī. pī.)], abbhakkhānañca [abbhakkhānaṃ va (sī. pī.)] dāruṇaṃ;
Parikkhayañca [parikkhayaṃ va (sī. syā. pī.)] ñātīnaṃ, bhogānañca [bhogānaṃ va (sī. syā. pī.)] pabhaṅguraṃ [pabhaṅgunaṃ (ka.)].
漢譯( 了參 法師 譯, 文言文版) [3] 一三九 或為王迫害,或被誣重罪,或眷屬離散,或破滅財產。 [LChnFn10-04][MettFn10-09]
漢譯( 敬法 法師 譯, 白話文版) [4] 139 或遇王難,或被嚴重誣陷,或親人被滅,或破財,
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:人所誣咎,或縣官厄,財產耗盡,親戚離別T04, 565b
  2. 法句譬喻經:人所誣者,或縣官厄,財產耗盡,親戚離別T04, 591c
  3. 出曜經:宗族別離散,財貨費耗盡,王者所劫掠,所願不從意T04, 746b
  4. 法集要頌經:宗族別離散,財貨費耗盡,為賊所劫掠,所願不從意T04, 792c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] 138-140. He will be subject to acute pain, [NāradaFn10-07] disaster, bodily injury, or even grievous sickness, or loss of mind, or oppression by the king, or heavy accusation, or loss of relatives, or destruction of wealth, [NāradaFn10-08] or ravaging fire that will burn his house. Upon the dissolution of the body such unwise man will be born in hell.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 138-140. Sharp pain, or disaster, bodily injury, serious illness, or derangement of mind, trouble from the government, or grave charges, loss of relatives, or loss of wealth, or houses destroyed by ravaging fire; upon dissolution of the body that ignorant man is born in hell.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

137-140

  Whoever, with a rod,
  harasses an innocent man, unarmed,
  quickly falls into any of ten things:

harsh pains, devastation, a broken body, grave illness,
mental derangement, trouble with the government,
violent slander, relatives lost, property dissolved,
houses burned down.

  At the break-up of the body
  this one with no discernment,
  reappears in
  hell.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
137-140

A fool who might menace one morally upright,
Or using a cudgel a pure man should strike,
Would swiftly encounter a terrible plight:
Loss of relations;
Or racking sensations;
Or body calamity;
Loss of his sanity;
Terrible health;
Or the loss of his wealth;
Or his home’s devastation
In wild conflagration;
Or king, or authority,
Show him barbarity;
Then after death,
An infernal finality.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 139 Or a misfortune coming from the king, or a fearful accusation, or loss of relations, or destruction of treasures,
英譯(Cited from DLMBS) [12]
DhP 139
[continued from DhP 138]
Or a trouble from the king, and cruel accusations,
or loss of relatives, or destruction of wealth.
[continued in DhP 140] [DLMBSFn-V139]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 139
Dhammapada Dhp. 140
巴利原典 (PTS) [1]
140. Atha vāssa agārāni aggi ḍahati pāvako
Kāyassa bhedā duppañño nirayaṃ so upapajjati.
巴利原典 (CSCD) [2]
140. Atha vāssa agārāni, aggi ḍahati [ḍayhati (ka.)] pāvako;
Kāyassa bhedā duppañño, nirayaṃ sopapajjati [so upapajjati (sī. syā.)].
漢譯( 了參 法師 譯, 文言文版) [3] 一四0 或彼之房屋,為劫火焚燒。癡者身亡後,復墮於地獄。 [MettFn10-09]
漢譯( 敬法 法師 譯, 白話文版) [4] 140 或其家被火燒毀。身體毀壞後,愚人將墮入地獄。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:舍宅所有,災火焚燒,死入地獄,如是為十T04, 565b
  2. 法句譬喻經:舍宅所有,災火焚燒,死入地獄,如是為十T04, 591c
  3. 出曜經:或復無數變,為火所焚燒,身壞無智慧,亦趣於十品T04, 746b
  4. 法集要頌經:或復無數變,為火所焚燒,身壞無智慧,亦趣於十品T04, 792c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] 138-140. He will be subject to acute pain, [NāradaFn10-07] disaster, bodily injury, or even grievous sickness, or loss of mind, or oppression by the king, or heavy accusation, or loss of relatives, or destruction of wealth, [NāradaFn10-08] or ravaging fire that will burn his house. Upon the dissolution of the body such unwise man will be born in hell.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 138-140. Sharp pain, or disaster, bodily injury, serious illness, or derangement of mind, trouble from the government, or grave charges, loss of relatives, or loss of wealth, or houses destroyed by ravaging fire; upon dissolution of the body that ignorant man is born in hell.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

137-140

  Whoever, with a rod,
  harasses an innocent man, unarmed,
  quickly falls into any of ten things:

harsh pains, devastation, a broken body, grave illness,
mental derangement, trouble with the government,
violent slander, relatives lost, property dissolved,
houses burned down.

  At the break-up of the body
  this one with no discernment,
  reappears in
  hell.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
137-140

A fool who might menace one morally upright,
Or using a cudgel a pure man should strike,
Would swiftly encounter a terrible plight:
Loss of relations;
Or racking sensations;
Or body calamity;
Loss of his sanity;
Terrible health;
Or the loss of his wealth;
Or his home’s devastation
In wild conflagration;
Or king, or authority,
Show him barbarity;
Then after death,
An infernal finality.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 140 Or lightning-fire will burn his houses; and when his body is destroyed, the fool will go to hell.
英譯(Cited from DLMBS) [12]
DhP 140
[continued from DhP 139]
Or then a blazing fire will burn his houses.
And after death this fool will be reborn in hell. [DLMBSFn-V140]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 140
Dhammapada Dhp. 141
巴利原典 (PTS) [1]
141. Na naggacariyā na jaṭā na paṅkā
Nānāsakā thaṇḍilasāyikā vā
Rājo ca jallaṃ ukkuṭikappadhānaṃ
Sodhenti maccaṃ avitiṇṇakaṅkhaṃ.
巴利原典 (CSCD) [2]
141. Na naggacariyā na jaṭā na paṅkā, nānāsakā thaṇḍilasāyikā vā;
Rajojallaṃ ukkuṭikappadhānaṃ, sodhenti maccaṃ avitiṇṇakaṅkhaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一四一 非裸行結髮,非塗泥絕食,臥地自塵身,非以蹲踞(住),不斷疑惑者,能令得清淨。 [LChnFn10-05][LChnFn10-06][MettFn10-10][MettFn10-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
141 不是裸行,不是結髮,不是以泥塗身,不是睡在露
天之下,不是以灰塵塗身,也不是蹲著勤修能夠清
淨還未破除疑惑的人。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:雖裸剪髮,被服草衣,沐浴踞石,奈疑結何T04, 565b
  2. 法句譬喻經:雖裸剪髮,被服草衣,沐浴踞石,奈疑結何T04, 592b
  3. 出曜經:所謂梵志,不但倮形,居嶮臥棘,名為梵志T04, 768c
  4. 法集要頌經:所謂梵志者,不但在裸形,居險臥荊棘,而名為梵志T04, 798a
5. 根本說一切有部毘奈耶出家事:露形與長髮,塗灰并斷食,地臥澡浴身,蹲踞及邪念。此等諸邪法,終不免生死,唯除真妙法,莊嚴於自身。正見住思惟,當斷貪瞋等,慈悲行喜捨,有情命不斷。勤修於學處,此是真沙門,亦是婆羅門,是不苾芻性T23, 1036b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

EXTERNAL PENANCES CANNOT PURIFY A PERSON

  1. Not wandering naked, [NāradaFn10-09] nor matted locks, [NāradaFn10-10] nor filth, [NāradaFn10-11] nor fasting, [NāradaFn10-12] nor lying on the ground, [NāradaFn10-13] nor dust, [NāradaFn10-14] nor ashes, [NāradaFn10-15] nor striving squatting on the heels, [NāradaFn10-16] can purify a mortal who has not overcome doubts. [NāradaFn10-17]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 141. Neither going about naked, nor matted locks, nor filth, nor fasting, nor lying on the ground, nor smearing oneself with ashes and dust, nor sitting on the heels (in penance) can purify a mortal who has not overcome doubt.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

141-142

Neither nakedness nor matted hair
nor mud nor the refusal of food
nor sleeping on the bare ground
nor dust & dirt nor squatting austerities
cleanses the mortal
who's not gone beyond doubt.

If, though adorned, one lives in tune
with the chaste life
 — calmed, tamed, & assured —
having put down the rod toward all beings,
he's a contemplative
     a brahman
     a monk.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
141
He wanders nude;
Abstains from food;
His filthy body’s smearings too.

He plaits his locks;
On heels he squats;
The earth is all the bed he’s got.

Such acts won’t clean
This mortal being
In whom is doubt still lingering.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 141 Not nakedness, not platted hair, not dirt, not fasting, or lying on the earth, not rubbing with dust, not sitting motionless, can purify a mortal who has not overcome desires.
英譯(Cited from DLMBS) [12]
DhP 141
Not wandering around naked, not matted hair, not mud on the body,
not fasting, nor lying on the bare ground,
dust and sweat, sitting on one's heels -
nothing can purify a mortal who has not overcome his doubts. [DLMBSFn-V141]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 141
Dhammapada Dhp. 142
巴利原典 (PTS) [1]
142. Alaṅkato ce'pi samaṃ careyya
Santo danto niyato brahmacārī
Sabbesu bhūtesu nidhāya daṇḍaṃ
So brāhmaṇo so samaṇo sa bhikkhu.
巴利原典 (CSCD) [2]
142. Alaṅkato cepi samaṃ careyya, santo danto niyato brahmacārī;
Sabbesu bhūtesu nidhāya daṇḍaṃ, so brāhmaṇo so samaṇo sa bhikkhu.
漢譯( 了參 法師 譯, 文言文版) [3] 一四二 嚴身住寂靜,調御而克制,必然修梵行,不以刀杖等,加害諸有情,彼即婆羅門,彼即是沙門,彼即是比丘。 [LChnFn10-07][MettFn10-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
142 雖然莊嚴其身,若他平靜過活、
寧靜且已調服、確定及行梵行、
對於一切眾生,已放下了傷害,
他就是婆羅門,是沙門是比丘。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:自嚴以修法,滅損受淨行,杖不加群生,是沙門道人T04, 565b
  2. 出曜經:棄身無猗,不誦異言,兩行以除,是謂梵志。T04, 769b
  3. 法集要頌經:棄身無依倚,不誦異法言,惡法而盡除,是名為梵志T04, 798a
4. 出家事:若人作惡業,修善而能滅,彼能照世間,如日出雲翳T23, 1039b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

NOT BY EXTERNAL APPEARANCE DOES ONE BECOME HOLY

  1. Though gaily decked, if he should live in peace, (with passions) subdued, (and senses) controlled, certain [NāradaFn10-18] (of the four Paths of Sainthood), perfectly pure, [NāradaFn10-19] laying aside the rod (in his relations) towards all living beings, [NāradaFn10-20] a Brāhmaṇa [NāradaFn10-21] indeed is he, an ascetic [NāradaFn10-22] is he, a bhikkhu [NāradaFn10-23] is he. [NāradaFn10-24]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 142. Even though he be well-attired, yet if he is poised, calm, controlled and established in the holy life, having set aside violence towards all beings — he, truly, is a holy man, a renunciate, a monk.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

141-142

Neither nakedness nor matted hair
nor mud nor the refusal of food
nor sleeping on the bare ground
nor dust & dirt nor squatting austerities
cleanses the mortal
who's not gone beyond doubt.

If, though adorned, one lives in tune
with the chaste life
 — calmed, tamed, & assured —
having put down the rod toward all beings,
he's a contemplative
     a brahman
     a monk.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
142
If he’s chaste and restrained,
If he’s calmed and he’s tamed,
From the hurting of all forms of life he abstains:
Though this man walks his way
Well-adorned and arrayed,
He can ‘brahman’ or ‘monk’ or ‘ascetic’ be named.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 142 He who, though dressed in fine apparel, exercises tranquillity, is quiet, subdued, restrained, chaste, and has ceased to find fault with all other beings, he indeed is a Brahmana, an ascetic (sramana), a friar (bhikshu).
英譯(Cited from DLMBS) [12]
DhP 142
Even if one would walk around like an adorned man,
[but he would be] peaceful, self-controlled, restrained and pure,
having given up punishing of all living beings,
he is a Brahmin, he is a recluse, he is a monk. [DLMBSFn-V142]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 142
Dhammapada Dhp. 143
巴利原典 (PTS) [1]
143. Hirīnisedho puriso koci lokasmiṃ vijjati
Yo nindaṃ apabodhati asso bhadro kasāmiva.
巴利原典 (CSCD) [2]
143. Hirīnisedho puriso, koci lokasmi vijjati;
Yo niddaṃ [nindaṃ (sī. pī.) saṃ. ni. 1.18] apabodheti [apabodhati (sī. syā. pī.)], asso bhadro kasāmiva.
漢譯( 了參 法師 譯, 文言文版) [3] 一四三 以慚自禁者,世間所罕有,彼善避羞辱,如良馬避鞭。 [MettFn10-14]
漢譯( 敬法 法師 譯, 白話文版) [4]
143 於世間很難找到,會羞於為惡的人,
他避免令人指責,如良馬避免鞭打。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:世儻有人,能知慚愧,是名誘進,如策良馬T04, 565b
  2. 出曜經:慚愧之人,智慧成就,是易誘進,如策良馬T04, 711c
  3. 法集要頌經:若人有慚愧,智慧可成就,是故易誘進,如策於良馬T04,786c
4. 雜阿含經:常習慚愧心,此人實希有,能遠離諸惡,如顧鞭良馬T02, 154a
5. 別譯雜阿含:一切世間人,少能修慚愧,能遠離諸惡,猶彼調乘馬T02,435b
6. 佛說孛經抄:世儻有人,能知慚愧,是易誘進,如策良馬T17, 733a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE MODEST ARE RARE IN THIS WORLD

  1. (Rarely) is found in this world anyone who, restrained by modesty, avoids reproach, as a thorough-bred horse (avoids) the whip. [NāradaFn10-25]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 143. Only rarely is there a man in this world who, restrained by modesty, avoids reproach, as a thoroughbred horse avoids the whip.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

143 [ThaniSFn-V143]

Who in the world
is a man constrained by conscience,
who awakens         to censure
like a fine stallion    to the whip?
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
143
A human restrained
By his feelings of shame
Will avoid being blamed,
Like a horse that’s well-tamed
Doesn’t suffer the pain
Of the lash of a cane.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 143 Is there in this world any man so restrained by humility that he does not mind reproof, as a well-trained horse the whip?
英譯(Cited from DLMBS) [12]
DhP 143
In this world, does there exist a person restrained by conscience,
who avoids blame, like a good horse avoids a whip? [DLMBSFn-V143]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 143
Dhammapada Dhp. 144
巴利原典 (PTS) [1]
144. Asso yathā bhadro kasāniviṭiṭho
Ātāpino saṃvegino bhavātha
Saddhāya sīlena ca vīriyena ca
Samādhinā dhammavinicchayena ca
Sampannavijjācaraṇā patissatā
Pahassatha dukkhamidaṃ anappakaṃ.
巴利原典 (CSCD) [2]
144. Asso yathā bhadro kasāniviṭṭho, ātāpino saṃvegino bhavātha;
Saddhāya sīlena ca vīriyena ca, samādhinā dhammavinicchayena ca;
Sampannavijjācaraṇā patissatā, jahissatha [pahassatha (sī. syā. pī.)] dukkhamidaṃ anappakaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一四四 如良馬加鞭,當奮勉懺悔。以信戒精進,以及三摩地,善分別正法,以及明行足,汝當念勿忘,消滅無窮苦。 [LChnFn10-08][MettFn10-13][MettFn10-14]
漢譯( 敬法 法師 譯, 白話文版) [4]
144 如良馬受到鞭策,你應勤奮及悚懼。
以信以戒及精進,以定以及抉擇法、
具足明行與正念,解脫這無量之苦。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:如策善馬,進道能遠,人有信戒。定意精進,受道慧成,便滅眾苦T04, 565b
  2. 法句經:如馬調軟,隨意所如,信戒精進,定法要具。明行成立。忍和意定,是斷諸苦,隨意所如T04, 570c
  3. 出曜經:如馬調軟,隨意所如,信戒精進,定法要具,忍和意定,是斷諸苦T04,711b
  4. 法集要頌經:譬馬調能軟,隨意如所行,信戒及精進,定法要具足。獲法第一義,利用故無窮,一心行和忍,得免輪迴苦T04,786c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE VIRTUOUS AND GET RID OF SUFFERING

  1. Like a thorough-bred horse touched by the whip, even so be strenuous and zealous. By confidence, by virtue, by effort, by concentration, by investigation of the Truth, by being endowed with knowledge and conduct, [NāradaFn10-26] and by being mindful, get rid of this great suffering.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 144. Like a thoroughbred horse touched by the whip, be strenuous, be filled with spiritual yearning. By faith and moral purity, by effort and meditation, by investigation of the truth, by being rich in knowledge and virtue, and by being mindful, destroy this unlimited suffering.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

144

Like a fine stallion
struck with a whip,
be ardent & chastened.
Through conviction
  virtue, persistence,
  concentration, judgment,
consummate in knowledge & conduct,
  mindful,
you'll abandon this not-insignificant pain.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
144
Like a horse one might train
That’s aroused with a cane,
You must smother your vast tribulation:

Be zealous, one-pointed and cultivate purity;
Trust, have composure, be mindful, have energy!
Blessed with discernment,
Endowed with good conduct,
Make effort in Dhamma enquiry.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 144 Like a well-trained horse when touched by the whip, be ye active and lively, and by faith, by virtue, by energy, by meditation, by discernment of the law you will overcome this great pain (of reproof), perfect in knowledge and in behaviour, and never forgetful.
英譯(Cited from DLMBS) [12]
DhP 144
Be like a good horse when touched by a whip - strenuous and anxious.
By faith, virtue, effort and concentration, by investigation of truth,
by having knowledge and conduct, by being mindful abandon this big suffering. [DLMBSFn-V144]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 144
Dhammapada Dhp. 145
巴利原典 (PTS) [1]
145. Udakaṃ hi nayanti nettikā usukārā namayanti tejanaṃ
Dāruṃ namayanti tacchakā attānaṃ damayanti subbatā.

Daṇḍavaggo dasamo.

巴利原典 (CSCD) [2]
145. Udakañhi nayanti nettikā, usukārā namayanti tejanaṃ;
Dāruṃ namayanti tacchakā, attānaṃ damayanti subbatā.

Daṇḍavaggo dasamo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

一四五 灌溉者引水,箭匠之矯箭,木匠之繩木,善行者自御。 [NandFn10-01]

刀杖品第十

漢譯( 敬法 法師 譯, 白話文版) [4]
145 治水者疏導水流,矢師們矯正箭矢,
木匠們修飾木材,善行者調服自己。

懲罰品第十完畢

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:弓工調角,水人調船,巧匠調木,智者調身T04, 564a
  2. 法句譬喻經:弓工調角,水人調船,巧匠調木,智者調身T04, 587b
  3. 出曜經:水人調船,弓師調角,巧匠調木,智人調身T04, 707c
  4. 法集要頌經:水工調舟船,弓師能調角,巧匠樂調木,智者能調身T04, 785c
5. 雜阿含經:利刀以水石,直箭以溫火,治材以斧斤,自調以黠慧T02, 281b
6. 增壹阿含經:弓師能調角,水人能調船,巧匠調其木,智者自調身T02, 721b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE GOOD CONTROL THEMSELVES

  1. Irrigators lead the waters. Fletchers bend the shafts. Carpenters bend the wood. The virtuous control themselves. [NāradaFn10-27]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 145. Irrigators regulate the waters, fletchers straighten arrow shafts, carpenters shape wood, and the good control themselves.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

145

Irrigators guide    the water.
Fletchers shape     the arrow shaft.
Carpenters shape    the wood.
Those of good practices control
                 themselves.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
145
Farmers channel water;
Craftsmen fashion timber;
Fletchers trim their arrowshafts;
Those of virtue train themselves.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 145 Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; good people fashion themselves.
英譯(Cited from DLMBS) [12]
DhP 145
Irrigators lead water. Arrow-makers bend arrow-shaft.
Carpenters bend wood. Virtuous ones master themselves. [DLMBSFn-V145]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十、刀杖品 Dhp. 145

備註:

[1](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17) 〔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, 17) 〔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, 17)

〔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, 17) 〔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, 17)

〔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, 17) 〔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, 17) 〔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, 17) 〔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, 17) 〔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, 17) 〔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, 17) 〔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, 17) 〔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
[LChnFn10-01]〔註10-01〕 「刀杖」(Danda)亦可譯為「刑罰」。
[LChnFn10-02]

〔註10-02〕 以下四頌連貫。

PS: 另參:原始佛典選譯(顧法嚴)(慧炬) p.121_127

[LChnFn10-03]〔註10-03〕 依各種註釋:為諸漏已盡的阿羅漢。
[LChnFn10-04]〔註10-04〕 前面的「失財」是部分的;這裡是說全部破滅。
[LChnFn10-05]〔註10-05〕 此頌是敘述種種的苦行。全頌之意是說作此等無益苦行,不會獲得清淨涅槃的。
[LChnFn10-06]〔註10-06〕 這是一種特別的蹲踞法;兩腳前後參差地站著,其人把身體蹲下來,然後把後一隻腳跟微微的昇起,前一隻腳跟則依然著地,如是動作,至其股憩息於小腿上,而腿部則離地大約六吋的光景;並其肘放於膝上以平衡其自己。佛教徒或僧侶向諸大德敬禮或請法白詞的時候,也採取這種形式;不過不以此為修行法。此即舊譯之「右膝著地」,或稱為「胡跪」。
[LChnFn10-07]〔註10-07〕 「必然」(Niyata),據註釋為四果之道。
[LChnFn10-08]〔註10-08〕 即知與行具足。
[MettFn10-01]〔明法尊者註10-01〕 刀杖 :daṇḍa,亦作刑罰。
[MettFn10-02]〔明法尊者註10-02〕 ㄉㄨㄛˋ:測量。原文為:upamaṁ(譬喻)。
[MettFn10-03]

〔明法尊者註10-03〕 在竹林精舍,17位(為一群的)比丘正在清掃住處,準備住下,剛來的較年長的六位比丘也想住下,但被17位比丘拒絕,因此被六比丘打到大哭。

PS: 請參 法句經故事集 ,十~一、為了塔而爭吵的比丘 (偈 129)。

[MettFn10-04]

〔明法尊者註10-04〕 在竹林精舍,17位(為一群的)比丘正在清掃住處,準備住下,剛來較年長的六位比丘也想住下,雙方有衝突,六位比丘舉手作示威狀,佛陀制定比丘不可以舉手作示威狀。129-130偈的因緣記錄在《律藏》Vin.Pāci.IV,146~7. Bhikkhu Pāci.74.(=Bhikkhunī P 152);Bhikkhu Pāci.75.(=Bhikkhunī P 153)

PS: 請參 法句經故事集 ,十~二、比丘爭吵 (偈 130)。

[MettFn10-05](1, 2)

〔明法尊者註10-05〕 有一次,佛陀到舍衛城托缽途中,遇見幾位年輕人用棍子打鼠蛇(gharasappajātika;Ptyas)。佛陀問︰「你們在做什麼?」他們說︰「我們在打蛇。」佛陀問︰「為什麼?」他們說︰「大德!我們怕被蛇咬。」「你們自己想要幸福,但是這種打殺的行為,無論投生到何處,你們都不會得到幸福;如果自己熱望幸福,就不應該打殺別人。」佛陀接著說出此偈。

PS: 請參 法句經故事集 ,十~三、鞭打蛇的年輕人 (偈 131~132)。

[MettFn10-06](1, 2)

〔明法尊者註10-06〕 君達達那長老(Koṇḍadhānatthera)出家以來,身旁總是跟著一個女子幻像,但他自己卻看不見。佛陀跟他:「過去世時,你是個天神,當時,你卻喬裝成為女子,故意作弄兩位要好的比丘,跟隨其中的一位,造成他們的誤會。犯下這惡業,今生才會有女子的幻像的果報。」

PS: 請參 法句經故事集 ,十~四、君達那比丘與女子幻像 (偈 133~134)。

[MettFn10-07]

〔明法尊者註10-07〕 佛陀對毘舍佉及參加布薩的女人說:「毘舍佉!有情一旦出生,等於手中有杖者、牧牛者(等,身份),接近生、老,接近老、病,接近病、死,(最後)死亡的召喚,如斧斬,斬命;雖然這樣人們仍然留戀輪迴,渴望輪迴。」

PS: 請參 法句經故事集 ,十~五、祈福的女性 (偈 135)。

[MettFn10-08]

〔明法尊者註10-08〕 大目犍連尊者與勒叉那尊者下山時,大目犍連尊者見到一隻人面蛇身的 餓鬼,大目犍連尊者微笑。這餓鬼在迦葉佛時為殘酷的小偷,他多次放火燒毀迦葉佛的精舍。

PS: 請參 法句經故事集 ,十~六、惡有惡報 (偈 136)。

[MettFn10-09](1, 2, 3, 4)

〔明法尊者註10-09〕 137-140偈為大目犍連尊者為人所害的故事。他已被打殺,未般涅槃前還運用神通出現在佛陀的面前,向佛陀告別。他被殺是因為他過去世曾曾受妻子的慫恿而有殺瞎眼父母之舉,因有未遂之業,此生還在償舊業。

PS: 請參 法句經故事集 ,十~七、大目犍連尊者死得不是時候 (偈 137~140)。

另,偈頌 137~140 可參:原始佛典選譯(顧法嚴)(慧炬) p.121_127

[MettFn10-10]〔明法尊者註10-10〕 蹲踞住 :ukkuṭika,兩腳前後參差的蹲跪。古譯作「右膝著地」、「胡跪」。 DhA.︰ Ukkuṭikappadhānanti ukkuṭikabhāvena āraddhavīriyaṁ.( 努力蹲踞 ︰發勤精進地在在蹲踞。)
[MettFn10-11]

〔明法尊者註10-11〕 從前在舍衛城中有一位富翁巴富斑迪卡(Bahubhaṇḍika),他的太太去世後,他決定出家,出家前他先蓋精舍,出家後儲存食物,請僕人煮飯,養尊處優。當佛陀告誡他,他卻發脾氣,就把袈裟脫掉。佛陀又告誡他這樣做就失去慚愧心,他明白自己錯了,並且請求原諒。

PS: 請參 法句經故事集 ,十~八、富有的比丘 (偈 141)。

[MettFn10-12]

〔明法尊者註10-12〕 婆羅門、沙門、比丘 都是指阿羅漢。本偈說山達迪大臣(Santatimahāmatta)聽完佛陀說法後,就證得阿羅漢果。但不久就入滅了。當時他還穿著在家人的衣服。諸比丘問佛陀:「他究竟是比丘呢?還是婆羅門?」「他既可稱之為比丘,也可以稱為婆羅門。」

PS: 請參 法句經故事集 ,十~九、證涅槃的優婆塞 (偈 142)。

[MettFn10-13]〔明法尊者註10-13〕 明行足 :sampannavijjācaraṇā。明:vijjā,智慧;行:caraṇā,德行(戒律)。 具足智慧與德行。
[MettFn10-14](1, 2)

〔明法尊者註10-14〕 阿難尊者見到卑盧帝沙(Pilotikatissa)舊衣服乞討食物,就問他是否願意出 家。他馬上答應了,他就把舊衣服放在一棵樹下,就去出家。出家後,他對比丘的生活不滿,想還俗。每次生起這種念頭的時候,他就到那棵樹下去,並且譴責自己:「不知羞恥!你還想還俗,穿舊衣,拿這盤子去過乞討生活啊!」這樣自責之後,他的不滿就消失了。其他比丘問他為什麼經常到那棵樹下?他告訴他們:「我去親近我的老師(ācariya)。」後來,他觀察舊衣服,清楚五蘊的真相,而證得阿羅漢果,之後,他就不再去那棵樹下了。其他比丘問他:「你現在怎麼不再去找你的老師了呢?」他回答說:「我以前去找老師,是因為有需要,但現在已經不需要了!」眾比丘就去問佛陀,佛陀告訴他們:「卑盧帝沙已經證得阿羅漢果了。」本則故事跟379-380偈的犁家長老(Naṅgalakulatthera)的 故事-- 二十五~十、執著於老舊的衣服 雷同。

(cf. S.1.18./i.7) (《雜阿含578經》、《別譯雜阿含163經》)

PS: 請參 法句經故事集 ,十~十、年輕比丘和破舊的衣服 (偈 143~144)。

[NāradaFn10-01](Ven. Nārada 10-01) Na haneyya na ghātaye = na pahareyya na paharāpeyya (Commentary).
[NāradaFn10-02](Ven. Nārada 10-02) One who follows this exemplary practice, even though not yet having attained Nibbāna, is regarded as having attained Nibbāna.
[NāradaFn10-03](Ven. Nārada 10-03) Here the herdsman resembles decay and death.
[NāradaFn10-04](Ven. Nārada 10-04) The cattle resemble life.
[NāradaFn10-05](Ven. Nārada 10-05) The pasture ground resembles death.
[NāradaFn10-06](Ven. Nārada 10-06) Namely: the Arahats who are weaponless and innocent.
[NāradaFn10-07](1, 2, 3) (Ven. Nārada 10-07) That might cause death.
[NāradaFn10-08](1, 2, 3) (Ven. Nārada 10-08) Loss in business transactions, loss of wealth etc.
[NāradaFn10-09](Ven. Nārada 10-09) Gymnosophism is still practised in India. External dirtiness is regarded by some as a mark of saintliness. The Buddha denounces strict asceticism confined to such externals. The members of His celibate Order follow the middle path, avoiding the extremes of self-mortification and self-indulgence. Simplicity, humility, and poverty should be the chief characteristics of bhikkhus as much as cleanliness.
[NāradaFn10-10](Ven. Nārada 10-10) Unwashed matted hair is regarded by the foolish as a mark of holiness.
[NāradaFn10-11](Ven. Nārada 10-11) The non-cleansing of teeth, smearing the body with mud, etc.
[NāradaFn10-12](Ven. Nārada 10-12) Fasting alone does not tend to purification. The bhikkhus too fast daily between midday and the following dawn.
[NāradaFn10-13](Ven. Nārada 10-13) Sleeping on the ground. Bhikkhus only avoid luxurious and high couches.
[NāradaFn10-14](Ven. Nārada 10-14) Through not bathing.
[NāradaFn10-15](Ven. Nārada 10-15) Rubbing the body with ashes is still practised by some ascetics.
[NāradaFn10-16](Ven. Nārada 10-16) Continually sitting and wandering in that posture.
[NāradaFn10-17](Ven. Nārada 10-17) With regard to the Buddha, Dhamma, Sangha, etc.
[NāradaFn10-18](Ven. Nārada 10-18) Niyata. The four Paths are: Sotāpatti (Stream-Winner), Sakadāgāmi (Once-Returner), Anāgāmi (Never-Returner) and Arahatta (Worthy).
[NāradaFn10-19](Ven. Nārada 10-19) Mrs. Rhys Davids: "Walking in God", a very misleading phrase, totally foreign to Buddhism. The commentarial explanation is seññhacariya - highest conduct.
[NāradaFn10-20](Ven. Nārada 10-20) Absolutely harmless towards all.
[NāradaFn10-21](Ven. Nārada 10-21) Because he has cast aside impurities.
[NāradaFn10-22](Ven. Nārada 10-22) Samaṇa, because he has cleansed himself of all impurities.
[NāradaFn10-23](Ven. Nārada 10-23) Bhikkhu, because he has destroyed passions.
[NāradaFn10-24](Ven. Nārada 10-24) A gaily decked minister, stricken with grief, listened to the Buddha, seated on an elephant. On hearing the discourse, he realized Arahantship. Simultaneous with his realization his death occurred. The Buddha then advised his followers to pay him the respect due to an Arahant. When the bhikkhus questioned him how the minister could have attained Arahantship in such elegant dress the Buddha uttered this verse to show that purity comes from within and not from without. In striking contrast to the former this verse clearly indicates the Buddhist view of a holy person. It is not the apparel that counts but internal purity.
[NāradaFn10-25](Ven. Nārada 10-25) A self-respecting bhikkhu or layman, when obsessed with evil thoughts, tries to eradicate them there and then. This verse indicates that such persons are rare.
[NāradaFn10-26]

(Ven. Nārada 10-26) Vijjācaraṇa. Eight kinds of Knowledge and fifteen kinds of Conduct.

The eight kinds of Knowledge are: (1) Psychic Powers (iddhividha), (2) Divine Ear (dibba-sota), (3) Penetration of the minds of others (ceto-pariya-ñāṇa), (4) Divine Eye (dibba-cakkhu), (5) Remembrance of former births (pubbe-nivāsanussati), (6) Extinction of corruptions (āsavakkhaya), (7) Insight (vipassanā) and (8) Creation of mental images (manomayiddhi).

The fifteen kinds of Conduct are:- Moral restraint, sense-restraint, moderation in eating, wakefulness, faith, moral shame, moral dread, great learning, energy, mindfulness, wisdom and the four Jhānas.

[NāradaFn10-27](Ven. Nārada 10-27) Cf. v. 80.
[ThaniSFn-V143]

(Ven. Thanissaro V.143) Some translators have proposed that the verb apabodheti, here translated as "awakens" should be changed to appam bodheti, "to think little of." This, however, goes against the sense of the verse and of a recurrent image in the Canon, that the better-bred the horse, the more sensitive it is even to the idea of the whip, to say nothing of the whip itself. See, for example, A 4.113.

The question raised in this verse is answered in SN 1.18:

Those restrained by conscience
 are rare —
those who go through life
 always mindful.
Having reached the end
 of suffering & stress,
they go through what is uneven
    evenly;
 go through what is out-of-tune
    in tune.
[VaradoFn-V129](Ven. Varado V. 129) Verse 129: ghataye can mean either 'kill' or 'cause to be killed'. See PED under ghateti and hanati.
[DLMBSFn-V129]

(DLMBS Commentary V129) One group of monks was cleaning a certain building in the Jetavana monastery. They intended to stay there. When they were in the middle of cleaning, another group of monks arrived there and wanted them to give the building over to them. They felt that as they were more senior monks, they should have the right to choose.

But the first group did not agree to that and insisted on keeping the building to themselves. The monks from the second group beat them up till the monks cried in pain.

When the Buddha heard about this, he admonished the second group of monks harshly for inflicting pain on their fellow monks. He told them this verse, saying that violence is not a solution. He moreover laid down a new rule for the monks to abstain from hurting others.

[DLMBSFn-V130]

(DLMBS Commentary V130) In the last verse (see DhP 129) we saw monks beating each other because of a building. But the question of the building arose again. The second group of monks still intended to take it for themselves and again, the first group did not agree to that.

As a new rule was established, the monks from the second group did not physically attack the first group, but they made threatening gestures to them. The monks from the first group were frightened and cried out.

The Buddha again admonished the second group of monks, telling them this verse. And he also set another rule, that monks should not make threatening gestures to each other.

[DLMBSFn-V131]

(DLMBS Commentary V131) The Buddha once saw a group of young men from Sāvatthi beating a snake with sticks. He asked why were they doing such thing. The youths answered that they were afraid of being bitten by the snake therefore they beat it. The Buddha told them this verse, saying that if we do not wish to be harm by some being the first step is not to harm it ourselves.

The young men attained the first stage of Awakenment after hearing this discourse.

[DLMBSFn-V132]

(DLMBS Commentary V132) The story for this verse is identical with that to the previous one (DhP 131).

To abstain from violence is one of the basic principles of the Buddha's teaching. Especially in the case of the young men hurting the snake it can be seen that to hurt somebody first to stop him from hurting me is not a good idea.

We should practice the universal loving kindness, known as mettā and try to radiate it to all the directions. When faced with danger, we should radiate this mettā towards the being that intends or might intend to hurt us.

[DLMBSFn-V133]

(DLMBS Commentary V133) There was a monk named Kundadhāna. From the day he became a monk, others saw a female form always following him everywhere. But he himself did not see anything.

Once he went out on to gather alms food and people offered him two portions of food, saying that one was for him and the other for his friend. Then they reported to the king that one of the monks seems to have a girlfriend. The king Pasenadi started to investigate the matter.

When the king was in the room with the monk, the female form was not present. The monk himself also professed his innocence. When the king sent him out of the room, the female form suddenly appeared close to him. The king realized that the woman was not real and the monk was really innocent. So he invited him for almsfood.

The other monks were not happy and started to scold Kundadhāna, saying that in fact he had a girlfriend somewhere and that he had no morals. Kundadhāna got angry and retorted with his own accusations.

The Buddha then admonished him and told him this verse. He further explained, that in his previous life Kundadhāna was a deity who wanted to create discord between two monks who very good friends. He would assume the form of a woman and follow closely one of them, thus hoping to stop their friendship. For that deed a female form was now following him.

[DLMBSFn-V134]

(DLMBS Commentary V134) The story for this verse is identical with the one for the preceding verse (see DhP 133).

The vibrations in this verse point mainly to passion and hatred. If we do not have these feelings, then we are silent, just like a broken gong. It will not resonate when we try to hit it. In the same way, when we are devoid of passions and are "hit" by the objects that are usually causing them, we will not "resonate". That means, we are completely without passion, hatred and ignorance - and we have reached the goal, attained Nirvana and stopped all the suffering.

[DLMBSFn-V135]

(DLMBS Commentary V135) A large group of women came to the Pubbārāma monastery to observe the precepts for one day. Visākhā, the woman who built that monastery, asked them for what purpose did they come to observe the precepts. Different women gave her different answers.

Old women did so in order to have a good rebirth, middle aged women wanted to have peaceful and prosperous lives with their families, young women came in order to give birth to a son and unmarried girls wanted to find a good husband.

Visākhā took them to see the Buddha. He told her this verse, saying that although we are all constantly driven by birth, old age and death, there are still so few people who realize this and strive for Awakenment and release from this never-ending cycle. Most people still pursue only earthly goals and do not care about overcoming them.

[DLMBSFn-V136]

(DLMBS Commentary V136) Venerable Moggallāna once went on an alms-round with Venerable Lakkhaṇa. On the way from a certain hill he smiled as if he saw something strange. When they were back at the monastery, Lakkhaṇa asked him about this incident.

Moggallāna said that he saw a ghost in the form of a snake, being burned by flames. The Buddha told them that he also saw that particular ghost and revealed to them his story.

A long time ago there was a thief who repeatedly burned a house of a certain man. Not satisfied with that he also set fire to a monastery, donated by that man. As a result of these deeds, he was reborn as that ghost-snake, burned by flames.

At the end the Buddha added this verse, saying that even though a fool does not realize evilness of his actions, the consequences will certainly reach him.

[DLMBSFn-V137]

(DLMBS Commentary V137) Some ascetics were planning to kill Venerable Moggallāna because they thought that the Buddha and his teaching would be hurt by this action. So they hired a group of killers who surrounded the cave where Moggallāna was staying. But he used his supernatural powers and escaped. The killers did not give up but were pursuing him around the clock. After three months Moggallāna realized that he had to get caught as a consequence of one bad deed he committed in one of his previous life. Although he was an Arahant and did not create any new karma, he was still reaping fruit of his actions before he reached the Awakenment.

So he let himself to be caught and the killers beat him up. When they thought he was dead, they left him in a forest and went away. But Moggallāna was still alive, used his supernatural powers to revive himself for a short time and went to pay his respects to the Buddha. He told the Buddha what happened and the Buddha asked him to teach the Dharma to all the monks for one last time. Moggallāna did so and died soon after that.

The king ordered an investigation, caught the killers and executed them. The monks asked the Buddha how was it possible that Moggallāna was killed like that. The Buddha told them a story from Moggallāna previous life.

Once he was a son of blind parents. At the beginning he was a very good son, treating them well. But after he got married, his wife hated his parents and induced him to kill them. Moggallāna took his parents to the forest and beat them to death, while pretending that some robbers were actually killing them. For this deed he had to die himself in his very last existence at the end of killers, beaten up to death.

[DLMBSFn-V138](DLMBS Commentary V138) The story for this verse is identical with the story for the previous verse (DhP 137), the story of Moggallana's untimely death.
[DLMBSFn-V139](DLMBS Commentary V139) The story for this verse is identical with the story for the previous verses (DhP 137, DhP 138), the story of Moggallana's untimely death.
[DLMBSFn-V140](DLMBS Commentary V140) The story for this verse is identical with the story for the previous verses (DhP 137, DhP 138, DhP 139), the story of Moggallana's untimely death.
[DLMBSFn-V141]

(DLMBS Commentary V141) In Sāvatthi there lived a rich man named Bahu Bhāṇḍika. When his wife died, he decided to become a monk. But first he built himself a monastery, brought many servants and provisions of food with him. So even as a monk he lived in comfort and had plenty of delicious food every day.

When the Buddha heard about this, he admonished the monk, saying that his teaching is about simple life and asked why did he bring so much property with him. The monks became angry and took off his robe, asking the Buddha if this was the way he wanted him to live from now on.

The Buddha again admonished him, "How come you have lost your sense of shame and fear of evil? Even in your former existence as a hungry ghost you had this sense, where did it go?" The monk realized his mistake and apologized for getting angry and taking off his clothes.

The Buddha then spoke this verse, saying that austerities and ascetic practices do not make a monk. Only when we discard ignorance can we be really free.

At the end of this discourse, many monks present attained the first stage of Awakenment.

[DLMBSFn-V142]

(DLMBS Commentary V142) The king Pasenadi of Kosala once sent his minister Santati to deal with some rebellion in the border area. Santati suppressed it quickly and efficiently and the king was very pleased. He gave Santati many gifts, amongst others also a dancing girl to entertain him. The minister spent several days drinking and enjoying the young dancer.

On the last day, he went to the river to take a bath. On the way he met the Buddha and some monks. Even though he was drunk, he still bowed in respect. The Buddha remarked to Venerable Ānanda that Santati will reach the Awakenment the very same day and soon after that he will die.

In the evening, the dancer again entertained Santati and his guests. While dancing, she died due to exhaustion. The minister was shocked and distressed. Immediately he went to the Buddha and begged for some words of solace. The Buddha told him to get rid of his cravings, not to let these feelings to enslave him. By getting rid of all the cravings, all the roots of evil will be destroyed and he will reach the Nirvana.

After hearing this, Santati attained Awakenment. Realizing, that he was about to die, he thanked the Buddha for his help and told him that he was about to reach the final emancipation. Soon after that he passed away.

Some monks were confused that Santati attained the Arahantship, although he was wearing beautiful dress and ornaments. They asked if he was a monk or a Brahmin. The Buddha replied with this verse, saying that clothes and ornaments are not important. What counts is whether one has or has not freed oneself from ignorance and cravings.

[DLMBSFn-V143]

(DLMBS Commentary V143) Venerable Ānanda once met a young beggar who was going around dressed in old rags and holding a begging plate. After meeting Ānanda, the man decided to become a monk. His name was Pilotika.

When he became a monk, he put his old clothes and the plate under a certain tree. Sometimes he felt not satisfied with his life as a monk and he went back to the tree and contemplated going back to the layman's life. But when he realized how miserable were his days before he became a monk, he felt shame and returned to the monastery.

This happened many times. Other monks asked him where was he going all the time. He told them he went to see his teacher. Pilotika considered his old clothes and the plate to be his teacher, because they taught him futility of the lay life many times. He started to practice earnestly and took his old clothes as a meditation subject. Soon he was able to reach Awakenment and therefore he stopped going to the tree.

Other monks asked him again, why does not he go to see his teacher any more. Pilotika replied that he does not have need for a teacher any more, hinting that he was an Arahant. The monks went to see the Buddha and asked him if it was true, if Pilotika has really reached the goal. The Buddha replied in affirmative, saying that indeed Pilotika now has no need to see his "teacher" because he has nothing to learn from the old clothes anymore. He has realized the truth and became an Arahant. The Buddha further added this verse and the following one (DhP 144).

[DLMBSFn-V144]

(DLMBS Commentary V144) The story for this verse is identical with the story for the previous one (DhP 143).

There is no reason to whip a good horse - it knows what to do and how to do it. In the same way there is no need to blame a good person, he is not acting in a way that has to be blamed.

The good horse needs only to be touched by the whip and then it knows what to do. So it is with a good person. He is "touched" by the suffering and immediately starts to make effort to escape it forever.

[DLMBSFn-V145]

(DLMBS Commentary V145) Venerable Sāriputta once had a very young novice. His name was Sukha. One day, he went with Sāriputta on his alms-round. He observed irrigators irrigating the fields, arrow-makers making their arrows and carpenters working with wood. He asked Venerable Sāriputta if those things, which have no mind, could be guided to wherever one wishes. Sāriputta replied that it is so. The young novice then thought, "If those things, which have no mind, could be guided to wherever one wishes, then why could not I master myself?"

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


校註:

[NandFn10-01]〔Nanda 校註10-01〕 請參照: 第六、智者品 偈頌 80 (詳參:《法句經》的「校讀」與「誤譯」,蘇錦坤,待出版, 2016);另可參 法句經故事集 ,十~十一、殊卡沙彌 (偈 145)。


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 )