namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者


法句經 第十二:自己品(自品) 多譯本對讀(段層次) Dhammapada (Dhp.) 12. Attavaggo




偈頌目錄
Dhp157 Dhp158 Dhp159 Dhp160 Dhp161
Dhp162 Dhp163 Dhp164 Dhp165 Dhp166

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. 157
巴利原典 (PTS) [1]
  1. Attavaggo.
157. Attānaṃ ce piyaṃ jaññā rakkheyya naṃ surakkhitaṃ157
Tiṇṇamaññataraṃ yāmaṃ paṭijaggeyya paṇḍito.
巴利原典 (CSCD) [2]

12. Attavaggo

157. Attānañce piyaṃ jaññā, rakkheyya naṃ surakkhitaṃ;
Tiṇṇaṃ aññataraṃ yāmaṃ, paṭijaggeyya paṇḍito.
漢譯( 了參 法師 譯, 文言文版) [3]

十二、自己品

一五七 若人知自愛,須善自保護。三時中一時,智者應醒覺。 [LChnFn12-01][MettFn12-01][MettFn12-02]

漢譯( 敬法 法師 譯, 白話文版) [4]

第十二:自品

157 若人懂得愛惜自己,他應妥善地保護它。
三個階段的每一個,智者都應保持警覺。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:自愛身者,慎護所守,悕望欲解,學正不寐T04, 565c
  2. 法句譬喻經:自愛身者,慎護所守,希望欲解,學正不寐T04, 593b
  3. 出曜經:夫欲自念者,善宜自守護,猶如防邊城,深塹固乃牢,失三離三者,智者宜自悟T04, 652b
4. 中本起經:自愛身者,慎護所守,調心正體,福應上天T04, 161a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 12 The Self

BE VIGILANT

  1. If one holds oneself [NāradaFn12-01] dear, one should protect oneself well. During every one of the three watches the wise man should keep vigil.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp XII The Self

157. If one holds oneself dear, one should diligently watch oneself. Let the wise man keep vigil during any of the three watches of the night.

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

Dhp XII Self

157 [ThaniSFn-V157]

If you hold yourself dear
then guard, guard yourself well.
The wise person would stay awake
  nursing himself
in any of the three watches of the night,
  the three stages of life.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 12 The Self

157
If we saw that the love for ourselves is not slight,
We’d watch over ourselves without lassitude.
Thus, the prudent, at least for one third of the night,
Should attend to themselves with solicitude.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter XII: Self

157 If a man hold himself dear, let him watch himself carefully; during one at least out of the three watches a wise man should be watchful.

英譯(Cited from DLMBS) [12]

Chapter 12: The Self

DhP 157
If someone holds oneself dear, let him guard himself very well.
In any of the three watches of the night let the wise one be watchful. [DLMBSFn-V157]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十二:自己品 Dhp. 157
Dhammapada Dhp. 158
巴利原典 (PTS) [1]
158. Attānameva paṭhamaṃ patirūpe nivesaye
Athaññamanusāseyya na kilisseyya paṇḍito.
巴利原典 (CSCD) [2]
158. Attānameva paṭhamaṃ, patirūpe nivesaye;
Athaññamanusāseyya, na kilisseyya paṇḍito.
漢譯( 了參 法師 譯, 文言文版) [3] 一五八 第一將自己,安置於正道,然後教他人;賢者始無過。 [NandFn12-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
158 首先應該讓自己,建立起適當之法,
然後才指導他人,如此智者沒污染。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:為身第一,常自勉學,利乃誨人,不惓則智T04, 565c
  2. 法句譬喻經:身為第一,當自勉學,利乃誨人,不惓則智T04, 593b
  3. 法句經:學當先求解,觀察別是非,受諦應誨彼,慧然不復惑T04, 559c
  4. 出曜經:先自正己,然後正人,夫自正者,乃謂為上T04,723b
  5. 出曜經:先自正己,然後正人,夫自正者,不侵智者T04, 723b
  6. 法集要頌經:先自而正己,然後正他人,若自而正者,乃謂之上士。先自而正己,然後正他人,若自而正者,不侵名真智T04, 788b
7. 十住毘婆沙論:若能自安身,在於善處者,然後安餘人,自同於所利T26,24b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ADVISERS SHOULD SET THE EXAMPLE FIRST

  1. Let one first establish oneself in what is proper, and then instruct others. Such a wise man will not be defiled. [NāradaFn12-02]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 158. One should first establish oneself in what is proper; then only should one instruct others. Thus the wise man will not be reproached.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

158

  First
he'd settle himself
in what is correct,
  only then
teach others.
He wouldn't stain his name
     : he is wise.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
158
Once you’ve established
Your own firm foundation
In ways that are proper
Train others thereafter.
For ‘learned exponents’
Should not have defilements . . .
英譯(Translated from the Pali by Friedrich Max Müller) [10] 158 Let each man direct himself first to what is proper, then let him teach others; thus a wise man will not suffer.
英譯(Cited from DLMBS) [12]
DhP 158
Let one first establish oneself in what is proper,
and then instruct others. A wise one should not be impure. [DLMBSFn-V158]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十二:自己品 Dhp. 158
Dhammapada Dhp. 159
巴利原典 (PTS) [1]
159. Attānañce tathā kayirā yathaññamanusāsati
Sudanto vata dammetha attā hi kira duddamo.
巴利原典 (CSCD) [2]
159. Attānaṃ ce tathā kayirā, yathāññamanusāsati;
Sudanto vata dametha, attā hi kira duddamo.
漢譯( 了參 法師 譯, 文言文版) [3] 一五九 若欲誨他者,應如己所行(自)制乃制(他),克己實最難。 [NandFn12-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
159 正如指導別人那樣,自己也應該那樣做;
已調服者才可調人,自己的確很難調服。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:學先自正,然後正人,調身入慧,必遷為上T04, 565c
  2. 法句譬喻經:學先自正,然後正人,調身入慧,必遷為上T04, 593b
  3. 出曜經:先自正己,然後正人,夫自正者,乃謂為上T04, 723b
  4. 法集要頌經:先自而正己,然後正他人,若自而正者,乃謂之上士T04, 788b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ACT AS YOU INSTRUCT

  1. As he instructs others so should he himself act. Himself fully controlled, he should control (others); for oneself, indeed, is difficult to control.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 159. One should do what one teaches others to do; if one would train others, one should be well controlled oneself. Difficult, indeed, is self-control.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

159

If you'd mold yourself
the way you teach others,
then, well-trained,
go ahead & tame —
  for, as they say,
what's hard to tame is you
  yourself.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
159
If, at first, he himself did behave
In the way that he others might train,
Himself thus being tamed, as a trainer he’s capable -
But taming oneself is a task that’s formidable.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 159 If a man make himself as he teaches others to be, then, being himself well subdued, he may subdue (others); one's own self is indeed difficult to subdue.
英譯(Cited from DLMBS) [12]
DhP 159
If only one always did what one advises others!
One well restrained can teach others. Indeed, it is difficult to control oneself. [DLMBSFn-V159]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十二:自己品 Dhp. 159
Dhammapada Dhp. 160
巴利原典 (PTS) [1]
160. Attā hi attano nātho kohi nātho paro siyā
Attanā'va sudantena nāthaṃ labhati dullabhaṃ.
巴利原典 (CSCD) [2]
160. Attā hi attano nātho, ko hi nātho paro siyā;
Attanā hi sudantena, nāthaṃ labhati dullabhaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一六0 自為自依怙,他人何可依?自己善調御,證難得所依。 [LChnFn12-02][LChnFn12-03][MettFn12-03][MettFn12-04][NandFn12-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
160 自己是自己的依歸,他人怎能作為依歸?
透過完全調服自己,他得到難得的依歸。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:身不能利,安能利人,心調體正,何願不至T04, 566a
  2. 法句譬喻經:身不能利,安能利人,心調體正,何願不至T04, 593b
  3. 法集要頌經:自己心為師,不依他為師,自己為師者,長作真智師T04, 788c
4. 大智度論:神自能救神,他人安能救,神自行善智,是最能自救。T25,59c
5. 不壞假名論:我以己為依,詎以他為依,智者能調我,生天受安樂T25, 896b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SELF IS ONE'S REFUGE

  1. Oneself, indeed, is one's saviour, for what other saviour would there be? With oneself well controlled one obtains a saviour difficult to find.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 160. One truly is the protector of oneself; who else could the protector be? With oneself fully controlled, one gains a mastery that is hard to gain.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

160

Your own self is
your own mainstay,
for who else could your mainstay be?
With you yourself well-trained
you obtain the mainstay
hard to obtain.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
160
You are indeed your own guardian;
Which person else could it be?
With yourself satisfactorily mastered,
You come by a guardian not easy to meet.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 160 Self is the lord of self, who else could be the lord? With self well subdued, a man finds a lord such as few can find.
英譯(Cited from DLMBS) [12]
DhP 160
One is indeed one's own lord. What other lord would there be?
With oneself well restrained, one will obtain the lord that is so hard to get. [DLMBSFn-V160]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十二:自己品 Dhp. 160
Dhammapada Dhp. 161
巴利原典 (PTS) [1]
161. Attanā'va kataṃ pāpaṃ attajaṃ attasambhavaṃ
Abhimatthati dummedhaṃ vajiraṃ'vasmamayaṃ maṇiṃ.
巴利原典 (CSCD) [2]
161. Attanā hi kataṃ pāpaṃ, attajaṃ attasambhavaṃ;
Abhimatthati [abhimantati (sī. pī.)] dummedhaṃ, vajiraṃ vasmamayaṃ [vajiraṃva’mhamayaṃ (syā. ka.)] maṇiṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一六一 惡業實由自己作,從自己生而自起。(惡業)摧壞於愚者,猶如金剛破寶石。 [MettFn12-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
161 惡是由自己所造,自己生自己造成,
它摧毀了敗慧者,如金剛磨碎寶石。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:本我所造,後我自受,為惡自更,如鋼鑽珠T04, 566a
  2. 法句譬喻經:本我所造,後我自受,為惡自更,如鋼鑽珠T04, 593b
  3. 出曜經:達己淨不淨,何慮他人淨,愚者不自練,如鐵鑽純鋼T04,743c
  4. 法集要頌經:達己淨不淨,何慮他人淨,愚者不自鍊,如鐵鑽鈍鋼T04,792b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ONE IS RESPONSIBLE FOR ONE'S EVIL

  1. By oneself alone is evil done; it is self-born, it is self-caused. Evil grinds the unwise as a diamond grinds a hard gem.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 161. The evil a witless man does by himself, born of himself and produced by himself, grinds him as a diamond grinds a hard gem.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

161

The evil he himself has done
 — self-born, self-created —
grinds down the dullard,
as a diamond, a precious stone.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
161
The evil that one executes
Is what one has oneself produced.
Like diamond grinds the hardest jewel,
That self-made evil grinds the fool.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 161 The evil done by oneself, self-begotten, self-bred, crushes the foolish, as a diamond breaks a precious stone.
英譯(Cited from DLMBS) [12]
DhP 161
The evil is done by oneself, proceeding from oneself, originating from oneself.
It crushes the fool, just like a diamond crushes a hard gem. [DLMBSFn-V161]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十二:自己品 Dhp. 161
Dhammapada Dhp. 162
巴利原典 (PTS) [1]
162. Yassa accantadussīlyaṃ māluvā sālamivotataṃ
Karoti so tathattānaṃ yathā naṃ icchatī diso.
巴利原典 (CSCD) [2]
162. Yassa accantadussīlyaṃ, māluvā sālamivotthataṃ;
Karoti so tathattānaṃ, yathā naṃ icchatī diso.
漢譯( 了參 法師 譯, 文言文版) [3] 一六二 破戒如蔓蘿,纏覆裟羅樹。彼自如此作,徒快敵者意。 [LChnFn12-04][MettFn12-06][NandFn12-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
162 對於極其邪惡者,如蔓藤纏娑羅樹,
他對自己所做的,正是其敵所願的。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:人不持戒,滋蔓如藤,逞情極欲,惡行日增T04, 566a
  2. 出曜經:至竟犯戒人,葛藤纏樹枯,斯作自為身,為恚火所燒T04,679c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE CORRUPT BRING ABOUT THEIR OWN RUIN

  1. He who is exceedingly corrupt, like a māluvā creeper strangling a sal tree, does to himself what even an enemy would wish for him.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 162. Just as a single creeper strangles the tree on which it grows, even so, a man who is exceedingly depraved harms himself as only an enemy might wish.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

162 [ThaniSFn-V162]

When overspread by extreme vice —
like a sal tree by a vine —
you do to yourself
what an enemy would wish.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
162
A man who has conduct that’s truly malign
Is just like a tree with a strangling vine:
What he does to himself is the very same thing
That his foe would take pleasure in doing to him.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 162 He whose wickedness is very great brings himself down to that state where his enemy wishes him to be, as a creeper does with the tree which it surrounds.
英譯(Cited from DLMBS) [12]
DhP 162
Who is of extremely bad morality, like a creeper spread over a Sala tree,
he will do unto himself, what an enemy wishes to do unto him. [DLMBSFn-V162]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十二:自己品 Dhp. 162
Dhammapada Dhp. 163
巴利原典 (PTS) [1]
163. Sukarāni asādhūni attano ahitāni ca
Yaṃ ve hitañca sādhuṃ ca taṃ ve paramadukkaraṃ.
巴利原典 (CSCD) [2]
163. Sukarāni asādhūni, attano ahitāni ca;
Yaṃ ve hitañca sādhuñca, taṃ ve paramadukkaraṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一六三 不善事易作,然無益於己;善與利益事,實為極難行。 [MettFn12-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
163 對己無益的壞事,那是很容易做的,
對己有益的好事,的確是最難做的。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:惡行危身,愚以為易,善最安身,愚以為難T04, 566a
  2. 出曜經:多有行眾惡,必為身作累,施善布恩德,此事甚為難T04,744b
  3. 法集要頌經:多有行眾惡,必為身作累,施善布恩德,此事甚為難T04, 792b
4. 中本起經:惡行危身,愚謂為易,善最安身,愚人謂難T04, 161a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

EVIL IS EASY BUT GOOD IS DIFFICULT

  1. Easy to do are things that are hard and not beneficial to oneself, but very, very, difficult indeed, to do is that which is beneficial and good.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 163. Easy to do are things that are bad and harmful to oneself. But exceedingly difficult to do are things that are good and beneficial.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

163

They're easy to do —
things of no good
& no use to yourself.
What's truly useful & good
is truly harder than hard to do.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
163
What’s immoral to do,
And self-damaging too,
Is not hard to pursue.

But what’s proper to do,
And is salutary too,
It is hard carrying through.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 163 Bad deeds, and deeds hurtful to ourselves, are easy to do; what is beneficial and good, that is very difficult to do.
英譯(Cited from DLMBS) [12]
DhP 163
Easy done are deeds, that are wrong and harmful to oneself.
What is beneficial and good, that is indeed most difficult to do. [DLMBSFn-V163]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十二:自己品 Dhp. 163
Dhammapada Dhp. 164
巴利原典 (PTS) [1]
164. Yo sāsanaṃ arahataṃ ariyānaṃ dhammajīvinaṃ
Paṭikkosati dummedho diṭṭhiṃ nissāya pāpikaṃ
Phalāni kaṭṭhakasseva attaghaññāya phallati.
巴利原典 (CSCD) [2]
164. Yo sāsanaṃ arahataṃ, ariyānaṃ dhammajīvinaṃ;
Paṭikkosati dummedho, diṭṭhiṃ nissāya pāpikaṃ;
Phalāni kaṭṭhakasseva, attaghātāya [attaghaññāya (sī. syā. pī.)] phallati.
漢譯( 了參 法師 譯, 文言文版) [3] 一六四 惡慧愚癡人,以其邪見故,侮蔑羅漢教,依正法行者,以及尊者教,而自取毀滅,如格他格草,結果自滅亡。 [LChnFn12-05][MettFn12-08][NandFn12-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
164 愚人因為邪見誹謗阿羅漢、聖者、依法而活者的教法,
實是自我毀滅,正如迦達迦竹生果實毀自己。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:如真人教,以道活身,愚者嫉之,見而為惡,行惡得惡,如種苦種T04, 566a
  2. 法句譬喻經:如真人教,以道活身,愚者嫉之,見而為惡,行惡得惡,如種苦種T04, 593c
  3. 法集要頌經:竹蘆生實乾,還害其自軀,若吐言當善,不演惡法教T04, 781b
4. 成實論:聖人以法壽,以此法教化,鈍根依惡見,違逆如是語。如刺竹結實,則自害其形,是人墮地獄,首下足在上。T32, 291b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SCORN NOT THE NOBLE

  1. The stupid man, who, on account of false views, scorns the teaching of the Arahants, the Noble Ones, and the Righteous, ripens like the fruit of the kāshta reed, only for his own destruction.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 164. Whoever, on account of perverted views, scorns the Teaching of the Perfected Ones, the Noble and Righteous Ones — that fool, like the bamboo, produces fruits only for self destruction. [BudRkFn-v164]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

164 [ThaniSFn-V164]

The teaching of those who live the Dhamma,
worthy ones, noble:
whoever maligns it
        — a dullard,
        inspired by evil view —
bears fruit for his own destruction,
like the fruiting of the bamboo.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
164
The woman who’s senseless
Denounces the teachings
Of those who are noble,
Whose living is righteous.

She’s under the sway
Of opinions profane,
And the fruits of her life
Will just bring her to ruin,
As bearing of fruit
Is the bamboo’s undoing.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 164 The foolish man who scorns the rule of the venerable (Arahat), of the elect (Ariya), of the virtuous, and follows false doctrine, he bears fruit to his own destruction, like the fruits of the Katthaka reed.
英譯(Cited from DLMBS) [12]
DhP 164
Who scorns thee teaching of the Arahants, the Noble Ones, living righteously,
the fool, who is relying on wrong beliefs,
produces fruit just like a bamboo - for his own destruction. [DLMBSFn-V164]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十二:自己品 Dhp. 164
Dhammapada Dhp. 165
巴利原典 (PTS) [1]
165. Attanā'va kataṃ pāpaṃ attanā saṃkilissati
Attanā akataṃ pāpaṃ attanā'va visujjhati
Suddhi asuddhi paccattaṃ nāññamañño visodhaye.
巴利原典 (CSCD) [2]
165. Attanā hi [attanāva (sī. syā. pī.)] kataṃ pāpaṃ, attanā saṃkilissati;
Attanā akataṃ pāpaṃ, attanāva visujjhati;
Suddhī asuddhi paccattaṃ, nāñño aññaṃ [nāññamañño(sī.)] visodhaye.
漢譯( 了參 法師 譯, 文言文版) [3] 一六五 惡實由己作,染污亦由己;由己不作惡,清淨亦由己。淨不淨依己,他何能淨他? [NandFn12-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
165 惡是由自己所造,自己在污染自己,
不造惡也由自己,是自己清淨自己。
淨與不淨靠自己,無人能清淨他人。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:惡自受罪,善自受福,亦各須熟,彼不相代T04, 566a
  2. 法句譬喻經:惡自受罪,善自受福,亦各自熟,彼不相代,習善得善,亦如種甜T04,593c
  3. 出曜經:人之為惡,後自受報,己不為惡,後無所憂,達己淨不淨,何慮他人淨T04,743c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

PURITY AND IMPURITY DEPEND ON ONESELF

  1. By oneself, indeed, is evil done; by oneself is one defiled. By oneself is evil left undone; by oneself indeed, is one purified. Purity and impurity depend on oneself. No one purifies another.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 165. By oneself is evil done; by oneself is one defiled. By oneself is evil left undone; by oneself is one made pure. Purity and impurity depend on oneself; no one can purify another.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

165 [ThaniSFn-V165]

Evil is done    by oneself

by oneself is one defiled.
Evil is left undone by oneself

by oneself is one cleansed.
Purity & impurity are one's own doing.
  No one purifies another.
  No other purifies one.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
165
By each themselves is evil done;
By each is each defiled.
By each themselves is evil shunned;
By each is each refined.

To polish or stain,
On ourselves it depends,
For a person cannot
By another be cleansed.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 165 By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified. Purity and impurity belong to oneself, no one can purify another.
英譯(Cited from DLMBS) [12]
DhP 165
The evil is done by oneself; by oneself one becomes impure.
The evil is undone by oneself; by oneself one becomes pure.
Purity and impurity depend on oneself. No one can purify another. [DLMBSFn-V165]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十二:自己品 Dhp. 165
Dhammapada Dhp. 166
巴利原典 (PTS) [1]
166. Attadatthaṃ paratthena bahunā'pi na hāpaye
Attadatthambhiññāya sadatthapasuto siyā.

Attavaggo dvādasamo.

巴利原典 (CSCD) [2]
166. Attadatthaṃ paratthena, bahunāpi na hāpaye;
Attadatthamabhiññāya, sadatthapasuto siyā.

Attavaggo dvādasamo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

一六六 莫以利他事,忽於己利益。善知己利者,常專心利益。 [LChnFn12-06][MettFn12-09][MettFn12-10]

自己品第十二竟

漢譯( 敬法 法師 譯, 白話文版) [4]
166 無論他人福利有多大,也莫忽視自己的福利;
清楚了知自己的福利,他應尋求自己的福利。 [CFFn12-01]

自品第十二完畢

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:自利利人,益而不費,欲知利身,戒聞為最T04, 566a
  2. 出曜經:為己或為彼,多有不成就,其有覺此者,正己乃訓彼T04,723c
  3. 法集要頌經:為己或為彼,多有不成就,其有學此者,自正兼訓彼T04, 788c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

STRIVE FOR YOUR SPIRITUAL WELFARE

  1. For the sake of others' welfare, however great, let not one neglect one's own welfare. [NāradaFn12-03] Clearly perceiving one's own welfare, let one be intent on one's own goal.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 166. Let one not neglect one's own welfare for the sake of another, however great. Clearly understanding one's own welfare, let one be intent upon the good.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

166 [ThaniSFn-V166]

Don't sacrifice your own welfare
for that of another,
no matter how great.
Realizing your own true welfare,
be intent on just that.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
166
Do not disregard your own welfare
For others, for even a throng.
Having well understood your own welfare,
Venture the taking it on!
英譯(Translated from the Pali by Friedrich Max Müller) [10] 166 Let no one forget his own duty for the sake of another's, however great; let a man, after he has discerned his own duty, be always attentive to his duty.
英譯(Cited from DLMBS) [12]
DhP 166
Let one not neglect one's own spiritual attainment for other's spiritual attainment, however great.
Having fully understood one's own spiritual attainment, let one pursue the true attainment. [DLMBSFn-V166]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十二:自己品 Dhp. 166

備註:

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

〔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) 〔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)

〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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
[LChnFn12-01]〔註12-01〕 通常說三時為初夜分,中夜分及後夜分。這裡是指人生的三時--青年、中年、老年。吾等在青年時代應該努力學習,中年時代則需教學弘法修禪定等;如果前二時中未能適時工作,則在老年時代必須覺悟,加緊修學。否則虛度人生,自受苦痛了。
[LChnFn12-02]〔註12-02〕 佛教是主張一個人必須依賴自己的力量,而獲得解脫的。佛教徒的皈依佛,皈依法及皈依僧,並非說光是做做祈禱,便可依靠三寶而得解脫;其實是說三寶是我人的教師,是我們思想行為的指導者,依照其指導去實行可得解脫。所以要真的達到自己解脫境界,則完全需要依賴自己作正當的努力。
[LChnFn12-03]〔註12-03〕 指阿羅漢的果位。
[LChnFn12-04]〔註12-04〕 「蔓蘿梵」(Maaluvaa) 是籐屬。裟羅樹若為此所纏,便會枯死。
[LChnFn12-05]〔註12-05〕 「格他格」(Ka.t.thaka) 是蘆葦之屬,名為「格他格竹」(Velusa'nkhata-ka.t.tha) ,結實則死。
[LChnFn12-06]〔註12-06〕 指生死解脫事。
[CFFn12-01]〔敬法法師註12-01〕 註:「自己的福利」(attadatthaṁ)是指道、果與涅槃。
[MettFn12-01]〔明法尊者註12-01〕 三時 :過去、未來、現在。在此指指人生三時──青年、中年、老年,應該從事修行。
[MettFn12-02]

〔明法尊者註12-02〕 菩提羅迦王子(Bodhirājakumāra)建了一座王宮,落成典禮時,他邀請佛陀前來祝福,並接受他的供養。他就在餐廳的地板上舖設長的地毯,並暗中許願,如果他們夫妻終究有子息,就請佛陀踏上地毯。當佛陀抵達時,佛陀卻駐足,不踏上地毯,王子就叫人把地毯收起來。佛陀告訴王子,他們夫婦今生不會有兒子,是因為過去世所造惡業的影響。在過去某一世時,王子夫婦是一次船難的生還者,他們被沖上一座荒島,只能吃鳥和鳥蛋為生,連幼鳥也不放過。因為這些惡業,他們今生不可能有子息。如果當時有悔意,他們今生就會有孩子了。

PS: 請參 法句經故事集 ,十二~一、沒有子息的王子 (偈 157)。

[MettFn12-03]〔明法尊者註12-03〕 修行者要依怙自己的經驗、判斷,依怙正法來達到解脫。
[MettFn12-04]〔明法尊者註12-04〕 證難得所依 :nāthaṁ labhati dullabhaṁ,證得難得的歸依處(涅槃)。
[MettFn12-05]

〔明法尊者註12-05〕 住在王舍城的摩訶迦羅(Mahākāla)是須陀洹果的優婆塞,他到祇樹給孤獨園去參加齋戒,天快要亮了,他到精舍附近的池塘去洗臉,小偷把贓物丟在他的面前就逃逸,追趕的人把他當作小偷打死。這些比丘知情後,就回精舍向佛陀報告,佛陀回答他們:「他是在償還過去某一世的惡業。那時候,他愛上一位有夫之婦,而把婦人的丈夫打死。因此,惡有惡報,甚至使人墮落地獄。」

PS: 請參 法句經故事集 ,十二~五、死得不是時候的信徒 (偈 161)。

[MettFn12-06]〔明法尊者註12-06〕 蔓蘿(梵) :maluva,籐類。裟羅樹被此籐纏住將枯死。
[MettFn12-07]

〔明法尊者註12-07〕 有一天,提婆達多跟佛陀說,他日漸衰老,建議他把僧團領導的責任移交給他。佛陀拒絕他。從此以後,他內心痛苦,也企圖殺害佛陀,但都失敗了。後來,他改採其它手段:建議所有的比丘,在一生之中都要遵守以下五條戒律(Vin.Cv.II,197.):(1)(比丘)應該盡形壽住曠野(阿蘭若),若到村落就犯罪。(2)應該盡形壽乞食,若受邀請食就犯罪。(3)應該盡形壽著糞掃衣,若受居士衣就犯罪。(4)應該盡形壽樹下住,若住屋就犯罪。(2)應該盡形壽不吃魚肉,若吃魚肉就犯罪。提婆達兜承認他所以提議增設五條戒律是要分裂僧伽。佛陀說:「提婆達兜如此分裂僧團,是非常嚴重的惡行,他將來會為這邪惡的企圖受苦難。」提婆達兜終於率領一群比丘到象頂山。後來,舍利弗尊者和大目犍連尊者前去勸誡跟隨他前去的比丘,其中很多比丘也知過悔改,回來依止佛陀。

PS: 請參 法句經故事集 ,十二~七、僧團不和的故事 (偈 163)。

[MettFn12-08]〔明法尊者註12-08〕 格他格草 :katthaka,蘆葦類,結實則死。
[MettFn12-09]〔明法尊者註12-09〕 (自)己利益 ︰attadatthaṁ,指道、果、涅槃。
[MettFn12-10]

〔明法尊者註12-10〕 佛陀宣告︰「四個月後即將般涅槃。」七百位凡夫比丘(puthujjanā bhikkhū)生起悚懼心,來親近佛陀,共商︰「我們該怎麼辦?」有位自利長老(Attadatthatthero阿塔達塔)依然保持正常的作息,不來佛陀的身邊。其他比丘誤解他的心意,便向佛陀報告。自利長老於是恭敬地向佛陀解釋,他對佛陀最崇敬的就是在佛陀般涅槃之前,證得阿羅漢果。佛陀讚歎他:「做得好!尊敬我的比丘,應該像你一樣。只有真正法隨法行(dhammānudhammaṁ paṭipajjantāyeva)的人才是真正尊敬我的人。」(與364偈的 故事--二十五~四、尊重佛陀的方法 同)。

PS: 請參 法句經故事集 ,十二~十、精進的比丘 (偈 166)。

[NāradaFn12-01](Ven. Nārada 12-01) According to Buddhism there is no permanent soul or unchanging entity (atta) either created by a God or emanating from a Paramātma. Here the term atta (self) is applied to the whole body, or one's personality, or mind, or life flux.
[NāradaFn12-02](Ven. Nārada 12-02) Will not be blamed by others.
[NāradaFn12-03]

(Ven. Nārada 12-03) Here "welfare" denotes one's ultimate goal, i.e., Nibbāna. Personal sanctification should not be sacrificed for the sake of external homage.

One must not misunderstand this verse to mean that one should not selflessly work for the weal of others. Selfless service is highly commended by the Buddha.

[BudRkFn-v164](Ven. Buddharakkhita v. 164) Certain reeds of the bamboo family perish immediately after producing fruits.
[ThaniSFn-V157](Ven. Thanissaro V.157) "The three watches of the night": this is the literal meaning of the verse, but DhpA shows that the image of staying up to nurse someone in the night is meant to stand for being wakeful and attentive throughout the three stages of life: youth, middle age, and old age. The point here is that it is never too early or too late to wake up and begin nurturing the good qualities of mind that will lead to one's true benefit. On this point, see A 3.51 & 52, where the Buddha counsels two old brahmans, nearing the end of their life span, to begin practicing generosity along with restraint in thought, word, and deed.
[ThaniSFn-V162](Ven. Thanissaro V.162) DhpA completes the image of the poem by saying that one's vice brings about one's own downfall, just as a maluva creeper ultimately brings about the downfall of the tree it overspreads. See note 42.
[ThaniSFn-V164](Ven. Thanissaro V.164) A bamboo plant bears fruit only once and then dies soon after.
[ThaniSFn-V165](Ven. Thanissaro V.165) "No one purifies another. No other purifies one." These are the two meanings of the one phrase, nañño aññam visodhaye.
[ThaniSFn-V166](Ven. Thanissaro V.166) AN 4.95 lists four types of people in descending order: those devoted to their own true welfare as well as that of others, those devoted to their own true welfare but not that of others, those devoted to the true welfare of others but not their own, and those devoted neither to their own true welfare nor that of others. SN 47.19 makes the point that if one is truly devoted to one's own welfare, others automatically benefit, in the same way that an acrobat maintaining his/her own balance helps his/her partner stay balanced as well.
[DLMBSFn-V157]

(DLMBS Commentary V157) There was a prince named Bodhirāja. He had built a new palace and invited the Buddha with monks for alms offering. Because the prince had no children, he spread some pieces of cloth on the floor and made a wish that if the Buddha stepped on the cloth, he and his wife would be able to have children.

When the Buddha came, he asked Bodhirāja to remove the cloth. He told him he and his wife could not have children because of evil deeds they committed in the past. The Buddha then related the story to the prince.

He and his wife had been the only survivors of a shipwreck in one of their past existences. They were stranded on an island and ate the birds. They also ate their eggs and small fledglings. They did not even feel a slightest remorse for killing some other living creatures' babies. Because of that, they would not able to have any children in this life.

[DLMBSFn-V158]

(DLMBS Commentary V158) There was a monk named Upananda. He was a very good orator. He would preach eloquently about being satisfied with little, about contentment and about austerity, but actually he was very greedy and always took all he could get.

Once he wanted to spend the Rain Retreat in one monastery. When he found out that at the end of the retreat the monks there received only one robe each, he decided to go away. But he left his slippers there. It was similar at the second monastery, where the monks usually got two robes - he did not stay but left his staff. At the third monastery he left his water bottle, but himself left, because three robes that monks received there, did not satisfy him. Finally, he spent the Rain Retreat in the fourth monastery, where he received four robes at the end of the retreat. Because he left his things in three previous temples, he also claimed his share of the robes from them!

So, he set on the way back to his own monastery with ten robes. On the way he met two monks, who could not agree how to divide two robes and a blanket between themselves. Upananda agreed to act as an arbiter. He gave each of them one robe and he himself kept the blanket as a payment for his arbitration.

The monks went to see the Buddha and reported to him what happened. The Buddha reprimanded Upananda with this verse, saying that before one can teach others, he has to act properly - especially in the subject he wants to teach.

[DLMBSFn-V159]

(DLMBS Commentary V159) There was a monk named Padhānika Tissa. He has several monks as his students. He taught them how to meditate and told them to be always vigilant and diligent. In the evening he would tell them to keep practicing and then he would go to sleep. At night, just when the monks were about to go to bed, he returned and told them to continue meditating.

The monks were very tired because of lack of sleep. But they were still very obedient and even admired their teacher for being so diligent. Once they went to investigate how he meditates - only to find their teacher asleep! They became dissatisfied and as a result they made very little progress in their meditation.

When they returned to the Jetavana monastery to see the Buddha, they told him about their teacher. The Buddha advised them with this verse, saying that a teacher should first master the subject himself completely and only then attempt to teach others.

[DLMBSFn-V160]

(DLMBS Commentary V160) There was a young married woman who wanted to become a nun. She got permission from her husband and entered the Order. She became a pupil of Devadatta, the Buddha's cousin. Before she became a nun, she was already pregnant but did not know about it. When she found out, she asked Devadatta what to do. He sent her back to the lay life. But the woman was not happy and went to see the Buddha. The Buddha sent for Upāli, who was the master of Vinaya, rules of conduct. He further asked the king Pasenadi and the famous lay devotes, Anāthapindika and Visākhā to come and settle the case.

Visākhā examined the young woman and told Upāli that she was already pregnant when she joined the Order. Upāli therefore declared that the woman was pure of any misconduct and could continue her life as a nun. Later the woman gave birth to a son. He was named Kumara Kassapa and king Pasenadi adopted him. At the age of seven, the boy became a novice and when he was eighteen, he received the full ordination. He went to the forest to practice meditation and soon attained Arahantship. He lived in the forest for twelve years and then went back to the monastery.

His mother was very attached to him and whenever she saw him she would run after him calling his name. Kumara Kassapa decided that he should help his mother to get rid of this attachment. Therefore he spoke coolly to her, "How is it possible that you, as a nun, can not cut off even the affection for your son?" The woman reflected, "I have been weeping for twelve years, waiting for my son. Now he speaks so harshly to me! Why should I be attached to him?" Then she realized danger of all attachments and very soon reached Arahanthsip.

The monks then remarked to the Buddha that if the woman had listened to Devadatta's words, neither she nor her son would have reached Arahantship. The Buddha replied with this verse, saying that in striving for the goal one must depend only on himself and not seek others to lean on.

[DLMBSFn-V161]

(DLMBS Commentary V161) There was a lay disciple named Mahākāla. Once he spent the night in the monastery, observing the eight precepts and meditating. In the morning, on his way home, he stopped by a pond to wash his face. On the same night some thieves broke into a house and were chased by the owners. The thieves dropped their stolen things in front of Mahākāla and ran away. The owners mistook Mahākāla for a thief and beat him up. Mahākāla died of his injuries. Some monks discovered his body and reported the matter to the Buddha.

The Buddha explained, that in one of his previous lives, Mahākāla fell in love with a certain woman and had beaten her husband to death. He then added this verse, saying that one's own evil deeds surely come back to their doer and fall back on his head.

[DLMBSFn-V162]

(DLMBS Commentary V162) Some monks were discussing the subject of Devadatta, the Buddha's cousin, amongst themselves. They summed up all his bad actions: he got the confidence of prince Ajātasattu by unfair means, thus trying to gain fame. He instigated the prince to kill his own father, king Bimbisara and to become the king himself. Devadatta even tried to kill the Buddha for three times.

The monks reported the matter to the Buddha and added that Devadatta was a man without shame and morality. The Buddha then said that Devadatta was trying to kill him in many if the past lives. The Buddha spoke this verse, saying that immoral people will destroy themselves - just like a creeper strangles the tree on which it is spread.

[DLMBSFn-V163]

(DLMBS Commentary V163) The Buddha had a cousin Devadatta. He also became a monk but he was vicked. He envied the Buddha and wanted to take his place as the head of the Buddhist community. He went to see the Buddha and suggested, that since the Buddha is getting old, he, Devadatta should from now on be the leader of the Buddhist Order. The Buddha refused. Devadatta then tried to kill the Buddha three times, but he was not successful.

Later Devadatta had another plan. He went to see the Buddha and suggested five new rules for all monks to follow: 1) to live only in forests, 2) to eat only almsfood, 3) to wear only robes they make themselves from discarded pieces of cloth found on rubbish heaps, 4) to sleep under trees, 5) not to eat any meat (including fish).

The Buddha told him that, whoever wants to follow these rules, can do so. But they will not become binding for all the monks, because they are too strict and the Buddha's teaching teaches the Middle Path.

Devadatta was angry and tried to find some more followers. Indeed, he found some young monks who thought the rules of Devadatta were much better than those, introduced by the Buddha.

The Buddha questioned Devadatta about his intentions and the later admitted ha was trying to create a schism in the Community. The Buddha tried to explain him that to create a schism is a very bad deed, but Devadatta did not care. He took his followers and departed for the place called Gayasīsa where he established a new Order. Two prominents disciple of the Buddha, Sāriputta and Moggallana were able to make most of the Devadatta's followers realize their mistake and make them come back to the Buddha.

The Buddha commented the situation with this verse, saying that good and beneficial deeds are very difficult to perform, whereas an evil deed is done very quickly and without any difficulty.

[DLMBSFn-V164]

(DLMBS Commentary V164) In Sāvatthi there lived an old woman who was looking after a monk named Kāla. She often expressed her wish to go to the Jetavana monastery to hear the teaching from the Buddha’s own mouth. Three times she told Kāla about her wish and three times he advised her not to go.

However, one day she went to the monastery in spite of his objections. Kāla thought that she would have no more use for him, if she hears the Buddha to speak. So he went to the Buddha and told him not to teach the woman anything deep, because she was very stupid.

The Buddha knew the real reason for Kāla's words and he admonished him with this verse, saying that one who abuses the Teaching, is only destroying himself.

[DLMBSFn-V165]

(DLMBS Commentary V165) There was a lay disciple named Cūlakāla. Once he spent the night in the monastery, observing the eight precepts and practicing meditation. In the morning he was returning home and met a group of thieves who were being chased by the owners of the stolen goods. The thieves put their loot in front of Cūlakāla and ran away. The owners mistook Cūlakāla for a thief and started to beat him. Some prostitutes, who were on the way to the river, saw the whole incident and told the people Cūlakāla was innocent. The owners let him go.

When the Buddha was told about this, he replied with this verse and added that Cūlakāla was truly innocent and therefore had nothing to fear.

[DLMBSFn-V166]

(DLMBS Commentary V166) Close to the age of eighty, the Buddha declared that he would attain his final Parinirvāna in four months. There were many monks who have not reached the final goal yet and they were very distressed. They wept and kept close to the Buddha all the time. There was a monk, named Attadatta who decided to honor the Buddha by attaining the Awakenment during his lifetime. So he kept alone and practiced diligently. Some other monks did not understand his intention and told Buddha, "Attadatta does not love you, he did not come to pay homage to you! He is egoistic, indeed!" Attadatta explained his behavior, saying that in his opinion the greatest homage to Buddha would be if he attained the Arahantship within the remaining four months of the Buddha's life.

The Buddha approved of this and replied with this verse, saying that in spiritual attainment, one should diligently strive to reach the goal oneself and only then do other things.


校註:

[NandFn12-01]〔Nanda 校註12-01〕 請參 法句經故事集 ,十二~二、貪婪的比丘 (偈 158)。
[NandFn12-02]〔Nanda 校註12-02〕 請參 159 典故 ;或 法句經故事集 ,十二~三、不奉行佛法的弘法比丘 (偈 159)。
[NandFn12-03]〔Nanda 校註12-03〕 請參 法句經故事集 ,十二~四、比丘尼的兒子 (偈 160)。
[NandFn12-04]〔Nanda 校註12-04〕 請參 法句經故事集 ,十二~六、提婆達多的故事 (偈 162)。
[NandFn12-05]〔Nanda 校註12-05〕 請參 164 典故 ;或 法句經故事集 ,十二~八、嫉妒的比丘 (偈 164)。
[NandFn12-06]〔Nanda 校註12-06〕 請參 法句經故事集 ,十二~九、受妓女保護的信徒 (偈 165)。


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 )