namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者


法句經 第十三:世品 (世間品) 多譯本對讀(段層次) Dhammapada (Dhp.) 13. Lokavaggo




偈頌目錄
Dhp167 Dhp168 Dhp169 Dhp170 Dhp171 Dhp172
Dhp173 Dhp174 Dhp175 Dhp176 Dhp177 Dhp178

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. 167
巴利原典 (PTS) [1]
  1. Lokavaggo.
167. Hīnaṃ dhammaṃ na seveyya pamādena na saṃvase
Micchādiṭṭhiṃ na seveyya na siyā lokavaddhano.
巴利原典 (CSCD) [2]

13. Lokavaggo

167.
Hīnaṃ dhammaṃ na seveyya, pamādena na saṃvase;
Micchādiṭṭhiṃ na seveyya, na siyā lokavaḍḍhano.
漢譯( 了參 法師 譯, 文言文版) [3]

十三、世品

一六七 莫從卑劣法。莫住於放逸。莫隨於邪見。莫增長世俗。 [LChnFn13-01][MettFn13-01][MettFn13-02][NandFn13-02]

漢譯( 敬法 法師 譯, 白話文版) [4]

第十三:世間品

167 莫做卑劣事,莫怠惰過活,
莫執持邪見,莫延長世界。
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:不親卑漏法,不與放逸會,不種邪見根,不於世長惡T04,639a
  2. 法集要頌經:不親卑漏法,不與放逸會,不種邪見根,不於世增惡T04,779a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 13 The World

GIVE UP BASE DESIRES

  1. Do not serve mean ends, [NāradaFn13-01] Do not live in heedlessness. Do not embrace false views. Do not be a world-upholder. [NāradaFn13-02]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp XIII The World

167. Follow not the vulgar way; live not in heedlessness; hold not false views; linger not long in worldly existence.

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

Dhp XIII Worlds

167

Don't associate with lowly qualities.
Don't consort with heedlessness.
Don't associate with wrong views.
Don't busy yourself with the world.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 13 The World

167
Do not pursue the vulgar way;
Wrongful views, don’t entertain;
In heedless states do not abide;
To worldly ways do not incline.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter XIII: The World

167 Do not follow the evil law! Do not live on in thoughtlessness! Do not follow false doctrine! Be not a friend of the world.

英譯(Cited from DLMBS) [12]

Chapter 13: The World

DhP 167
Don't practice inferior teachings; don't connect with negligence.
Don't embrace wrong beliefs; don't be attached to the world. [DLMBSFn-V167]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十三:世品 (世間品) Dhp. 167
Dhammapada Dhp. 168
巴利原典 (PTS) [1]
168. Uttiṭṭhe nappamajjeyya dhammaṃ sucaritaṃ care
Dhammacāri sukhaṃ seti asmiṃ loke paramhi ca.
巴利原典 (CSCD) [2]
168. Uttiṭṭhe nappamajjeyya, dhammaṃ sucaritaṃ care;
Dhammacārī sukhaṃ seti, asmiṃ loke paramhi ca.
漢譯( 了參 法師 譯, 文言文版) [3] 一六八 奮起莫放逸!行正法善行。依正法行者,此世他世樂。 [LChnFn13-02][NandFn13-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
168 應站立不可放逸,應妥善奉行此法。 [CFFn13-01]
實踐這個法的人,今生來世皆安樂。
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:隨時不興慢,快習於善法,善法善安寐,今世亦後世T04,648a
  2. 法集要頌經:放逸不發起,善法應須修,今世至後世,得行法快樂T04,779c
3. 善見律:起已不懈怠,善法恒自行,行法得安眠,今世若後世T24, 791b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE RIGHTEOUS ARE HAPPY BE RIGHTEOUS

  1. Be not heedless in standing [NāradaFn13-03] (at people's doors for alms). Observe (this) practice scrupulously. He who observes this practice lives happily both in this world and in the next.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 168. Arise! Do not be heedless! Lead a righteous life. The righteous live happily both in this world and the next.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

168-169

Get up! Don't be heedless.
Live the Dhamma well.
One who lives the Dhamma
  sleeps with ease
in this world & the next.

Live the Dhamma well.
Don't live it badly.
One who lives the Dhamma
  sleeps with ease
in this world & the next.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
168
Strive! Try! Don’t be perfunctory:
Take on the practice, and do it painstakingly.
Seekers of Dhamma when sleeping, sleep blissfully,
Both in life here, and hereafter additionally.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 168 Rouse thyself! do not be idle! Follow the law of virtue! The virtuous rests in bliss in this world and in the next.
英譯(Cited from DLMBS) [12]
DhP 168
Arise! Don't be negligent! Practice the good teaching!
One living in truth dwells happily, both in this world and in the next one. [DLMBSFn-V168]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十三:世品 (世間品) Dhp. 168
Dhammapada Dhp. 169
巴利原典 (PTS) [1]
169. Dhammaṃ care sucaritaṃ na naṃ duccaritaṃ care
Dhammacārī sukhaṃ seti asmiṃ loke paramhi ca.
巴利原典 (CSCD) [2]
169. Dhammaṃ care sucaritaṃ, na naṃ duccaritaṃ care;
Dhammacārī sukhaṃ seti, asmiṃ loke paramhi ca.
漢譯( 了參 法師 譯, 文言文版) [3] 一六九  行正法善行。勿行於惡行。依正法行者,此世他世樂。 [NandFn13-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
169 應妥善奉行此法,莫不當地奉行它。
實踐這個法的人,今生來世皆安樂。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:順行正道,勿隨邪業,行住臥安,世世無患T04, 566a
  2. 出曜經:樂法樂學行,慎莫行惡法,能善行法者,今世後世樂T04,753b
  3. 法集要頌經:樂法樂學行,慎莫行惡法,能善行法者,今世後世樂T04,794b
4. 善見律:行法則善行,不行於惡法,行法得安眠,今世若後世T24, 791b
5. 大智度論:如法應修行,非法不應受,今世亦後世,行法者安隱T25,178c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Scrupulously observe (this) practice. Do not observe it unscrupulously. He who observes this practice lives happily both in this world and in the next.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 169. Lead a righteous life; lead not a base life. The righteous live happily both in this world and the next.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

168-169

Get up! Don't be heedless.
Live the Dhamma well.
One who lives the Dhamma
  sleeps with ease
in this world & the next.

Live the Dhamma well.
Don't live it badly.
One who lives the Dhamma
  sleeps with ease
in this world & the next.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
169
Take on the practice and do it painstakingly:
Don’t take it on and then do it disgracefully.
Seekers of Dhamma when sleeping, sleep blissfully,
Both in life here, and hereafter additionally.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 169 Follow the law of virtue; do not follow that of sin. The virtuous rests in bliss in this world and in the next.
英譯(Cited from DLMBS) [12]
DhP 169
Practice the good teaching; don't practice the bad one!
One living in truth dwells happily, both in this world and in the next one. [DLMBSFn-V169]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十三:世品 (世間品) Dhp. 169
Dhammapada Dhp. 170
巴利原典 (PTS) [1]
170. Yathā bubbulakaṃ passe yathā passe marīcikaṃ
Evaṃ lokaṃ avekkhantaṃ maccurājā na passati.
巴利原典 (CSCD) [2]
170. Yathā pubbuḷakaṃ [pubbuḷakaṃ (sī. pī.)] passe, yathā passe marīcikaṃ;
Evaṃ lokaṃ avekkhantaṃ, maccurājā na passati.
漢譯( 了參 法師 譯, 文言文版) [3] 一七0 視如水上浮漚,視如海市蜃樓,若人觀世如是,死王不得見他。 [MettFn13-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
170 猶如看待水泡,猶如看待蜃景,
如是看待世界,死王看不到他。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:萬物如泡,意如野馬,居世若幻,奈何樂此T04, 566a
  2. 出曜經:當觀水上泡,亦觀幻野馬,如是不觀身,亦不見死王T04,738a
  3. 出曜經:當觀水上泡,亦觀幻野馬,如是不觀世,亦不見死王T04,738b
  4. 法集要頌經:當觀水上泡,亦觀幻野馬,如是不觀身,亦不見死至。當觀水上泡,亦觀幻野馬,如是不觀世,亦不見死王T04, 791b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

LIKE A BUBBLE IS THIS WORLD

  1. Just as one would look upon a bubble, just as one would look upon a mirage [NāradaFn13-04] - if a person thus looks upon the world, the King of Death sees him not.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 170. One who looks upon the world as a bubble and a mirage, him the King of Death sees not.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

170 [ThaniSFn-V170]

See it  as a bubble,
see it  as a mirage:
one who regards the world this way
the King of Death doesn't see.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
170
As if you might a bubble see,
As if it should a mirage be:
When thus you gaze upon the world
You’re not by Death’s great king observed.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 170 Look upon the world as a bubble, look upon it as a mirage: the king of death does not see him who thus looks down upon the world.
英譯(Cited from DLMBS) [12]
DhP 170
As if one would see a bubble, as if one would see a mirage,
who observes the world like that, the King of Death does not see him. [DLMBSFn-V170]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十三:世品 (世間品) Dhp. 170
Dhammapada Dhp. 171
巴利原典 (PTS) [1]
171. Etha passathiraṃ lokaṃ cittaṃ rājarathūpamaṃ
Yattha bālā visīdanti natthi saṅgo vijānataṃ.
巴利原典 (CSCD) [2]
171. Etha passathimaṃ lokaṃ, cittaṃ rājarathūpamaṃ;
Yattha bālā visīdanti, natthi saṅgo vijānataṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一七一 來看言個世界,猶如莊嚴王車。愚人沈湎此中,智者毫無執著。 [MettFn13-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
171 你們來看這個世界,像莊嚴的皇家馬車;
愚人們沉湎於其中,了知的人沒有執著。
漢譯(相當之古漢譯對應經典) [5]
  1. 法集要頌經:如是當觀身,如王雜色車,愚者所染著,善求遠離彼。如是當觀身,如王雜色車,愚者所染著,智者遠離之T04, 791c
  2. 出曜經:如是當觀身,如王雜色車,愚者所染著,智者遠離之T04, 738b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE WISE ARE NOT ATTACHED TO THE WORLD

  1. Come, behold this world [NāradaFn13-05] which is like unto an ornamented royal chariot, wherein fools flounder, but for the wise there is no attachment.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 171. Come! Behold this world, which is like a decorated royal chariot. Here fools flounder, but the wise have no attachment to it.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

171

Come look at this world
all decked out
like a royal chariot,
where fools plunge in,
while those who know
  don't cling.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
171
Let’s gaze upon this pompous world
(A royal coach resplendent!)
In which the fools have settled down:
The wise have no attachment.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 171 Come, look at this glittering world, like unto a royal chariot; the foolish are immersed in it, but the wise do not touch it.
英譯(Cited from DLMBS) [12]
DhP 171
Come and look at this world, similar to a beautiful king's chariot.
Where the fools sink down, for those, who understand, there is no attachment. [DLMBSFn-V171]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十三:世品 (世間品) Dhp. 171
Dhammapada Dhp. 172
巴利原典 (PTS) [1]
172. Yo ca pubbe pamajjitvā pacchā so nappamajjati
So imaṃ lokaṃ pabhāseti abbhā mutto'va candimā.
巴利原典 (CSCD) [2]
172. Yo ca pubbe pamajjitvā, pacchā so nappamajjati;
Somaṃ lokaṃ pabhāseti, abbhā muttova candimā.
漢譯( 了參 法師 譯, 文言文版) [3] 一七二 若人先放逸,但後不放逸。彼照耀此世,如月出雲翳。 [MettFn13-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
172 在以前曾經放逸,後來不放逸的人,
他照耀這個世間,如脫離雲的明月。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:若前放逸,後能自禁,是照世間,念定其宜T04, 562c
  2. 法句譬喻經:若前放逸,後能自禁,是照世間,念定其宜T04, 584b
  3. 法集要頌經:人先為放逸,後止而不犯,是光照世間,如月現雲消。人先為放逸,後止而不犯,以善而滅之,是光照世間T04, 785a
4. 雜阿含經:人前行放逸,隨後能自斂,是則照世間,如雲解月現T02,281b
5. 別譯雜阿含:若人先造惡,後止不復作,是照於世間,如月雲翳消T02, 379a
6. 增壹阿含經:人前為過惡,後止不復犯,是照於世間,如雲消月現T02,721b
7. 鴦掘摩經:其前為放逸,然後能自制,彼明炤於世,猶日出於雲T02, 510a
8. 鴦崛髻經:前為婬逸行,後改不復犯,此明照世間,如月雲霧消T02, 512a
9. 央掘魔羅經:人前放逸,後止不犯,是照世間,如月雲消T02, 543a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE HEEDFUL ILLUMINE THE WORLD

  1. Whoever was heedless before and afterwards is not; such a one illumines this world like the moon freed from clouds.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 172. He who having been heedless is heedless no more, illuminates this world like the moon freed from clouds.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

172-173

Who once was heedless,
but later is not,
  brightens the world
  like the moon set free from a cloud.

His evil-done deed
is replaced with skillfulness:
  he brightens the world
  like the moon set free from a cloud.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
172
Whoever though earlier negligent,
In passage of time became diligent,
Is one who throws light on the world,
Like the moon which from clouds has emerged.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 172 He who formerly was reckless and afterwards became sober, brightens up this world, like the moon when freed from clouds.
英譯(Cited from DLMBS) [12]
DhP 172
Who has been formerly negligent, but later is not,
illuminates this world like a moon freed from cloud. [DLMBSFn-V172]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十三:世品 (世間品) Dhp. 172
Dhammapada Dhp. 173
巴利原典 (PTS) [1]
173. Yassa pāsaṃ kataṃ kammaṃ kusalena pithīyati
So imaṃ lokaṃ pabhāseti abbhā mutto'va candimā.
巴利原典 (CSCD) [2]
173. Yassa pāpaṃ kataṃ kammaṃ, kusalena pidhīyati [pitīyati (sī. syā. pī.)];
Somaṃ lokaṃ pabhāseti, abbhā muttova candimā.
漢譯( 了參 法師 譯, 文言文版) [3] 一七三 若作惡業已,覆之以善者。彼照耀此世,如月出雲翳。 [MettFn13-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
173 對於已造的惡業,他以善來做彌補, [CFFn13-02]
他照耀這個世間,如脫離雲的明月。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:過失為惡,追覆以善,是照世間,念善其宜T04, 562c
  2. 法句經:人前為惡,後止不犯,是照世間,如月雲消T04, 562c
  3. 法句譬喻經:過失為惡,追覆以善,是照世間,念善其宜T04, 584b
  4. 法句譬喻經:人前為惡,後止不犯,是照世間,如月雲消T04,584b
  5. 出曜經:人前為過,後止不犯,是照世間,如月雲消T04, 703a
  6. 出曜經:人前為惡,以善滅之,是照世間,如月雲消T04, 704b
  7. 法句經:過失犯非惡,能追悔為善,是明照世間,如日無雲曀T04, 565a
8. 鴦掘摩經:假使犯眾惡,不斷眾善德,彼明照於世,猶雲消日出T02, 510a
9. 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
10. 大毘婆沙論:若人造重罪,修善以滅除,彼能照世間,如月出雲翳T27, 511a
11. 雜阿含經:若度諸惡業,正善能令滅,是則照世間,如雲解月現T02,281b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

EVIL CAN BE ERASED BY GOOD

  1. Whoever, by a good deed, [NāradaFn13-06] covers the evil done, [NāradaFn13-07] such a one illumines this world like the moon freed from clouds.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 173. He, who by good deeds covers the evil he has done, illuminates this world like the moon freed from clouds.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

172-173

Who once was heedless,
but later is not,
  brightens the world
  like the moon set free from a cloud.

His evil-done deed
is replaced with skillfulness:
  he brightens the world
  like the moon set free from a cloud.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
173
One guilty of past misdemeanour
Who shrouds it with skilful endeavour
Is one who throws light on the world,
Like the moon which from clouds has emerged.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 173 He whose evil deeds are covered by good deeds, brightens up this world, like the moon when freed from clouds.
英譯(Cited from DLMBS) [12]
DhP 173
Who covers his evil deeds with good ones,
illuminates this world like a moon freed from cloud. [DLMBSFn-V173]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十三:世品 (世間品) Dhp. 173
Dhammapada Dhp. 174
巴利原典 (PTS) [1]
174. Andhabhūto ayaṃ loko tanukettha vipassati
Sakunto jālamutto'va appo saggāya gacchati.
巴利原典 (CSCD) [2]
174. Andhabhūto [andhībhūto (ka.)] ayaṃ loko, tanukettha vipassati;
Sakuṇo jālamuttova, appo saggāya gacchati.
漢譯( 了參 法師 譯, 文言文版) [3] 一七四 此世界盲暝。能得此者少。如鳥脫羅網,鮮有昇天者。 [LChnFn13-03][NandFn13-01][NandFn13-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
174 這個世界是黑暗的,於此能觀之人很少。
就像逃脫羅網的鳥,很少人能去到天界。
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:世間普盲冥,有目尠尠耳,群鳥墮羅網,生天不足言T04,736c
  2. 法集要頌經:世間普盲冥,智眼尠尠耳,群鳥墮羅網,生天不足言T04,791b
  3. 法句經:癡覆天下,貪令不見,邪疑却道,苦愚從是T04, 566b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

FEW ARE THE CLEAR-SIGHTED

  1. Blind is this world. Few are those who clearly see. As birds escape from a net few go to a blissful state. [NāradaFn13-08]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 174. Blind is the world; here only a few possess insight. Only a few, like birds escaping from the net, go to realms of bliss.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

174

Blinded this world —
how few here see clearly!
Just as birds who've escaped
  from a net are
  few, few
  are the people
who make it to heaven.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
174
Benighted is humanity:
How few there are that see!
As few men go to paradise
As birds from nets break free.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 174 This world is dark, few only can see here; a few only go to heaven, like birds escaped from the net.
英譯(Cited from DLMBS) [12]
DhP 174
Blind is this world. Just a few can see clearly here.
Few go to heaven, like a bird released from a snare. [DLMBSFn-V174]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十三:世品 (世間品) Dhp. 174
Dhammapada Dhp. 175
巴利原典 (PTS) [1]
175. Haṃsādiccapathe yanti ākāse yanti iddhiyā
Niyyanti dhīrā lokamhā jitvā māraṃ savāhiniṃ.
巴利原典 (CSCD) [2]
175. Haṃsādiccapathe yanti, ākāse yanti iddhiyā;
Nīyanti dhīrā lokamhā, jetvā māraṃ savāhiniṃ [savāhanaṃ (syā. ka.)].
漢譯( 了參 法師 譯, 文言文版) [3] 一七五 天鵝飛行太陽道,以神通力可行空。智者破魔王魔眷,得能脫離於世間。 [LChnFn13-04][MettFn13-07][MettFn13-08][MettFn13-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
175 天鵝在太陽行道飛翔,人以神通在空中飛行;
賢者戰勝魔及其軍後,他們被帶離這個世間。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:如鴈將群,避羅高翔,明人導世,度脫邪眾T04, 566b
  2. 出曜經:心淨得念,無所貪樂,已度癡淵,如鴈棄池T04, 706c
  3. 法集要頌經:淨心常憶念,無所有貪愛,已度愚癡淵,如鵝守枯池。彼心既棄捨,翱翔昇虛空,修行出世間,能破魔羅眾T04, 785c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE WISE SEEK AN ESCAPE FROM THIS WORLD

  1. Swans wing along on the path of the sun. (Men) go through air by psychic powers, [NāradaFn13-09] The wise are led away from the world, [NāradaFn13-10] having conquered Māra and his host. [NāradaFn13-11]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 175. Swans fly on the path of the sun; men pass through the air by psychic powers; the wise are led away from the world after vanquishing Mara and his host.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

175

Swans fly the path of the sun;
those with the power fly through space;
the enlightened flee from the world,
having defeated the armies of Mara.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
175
Swans wing their way on the sun’s westward path;
By their powers sublime, through the air, adepts pass.
The sages take leave of the worldly domain
Having Mara defeated, and all Mara’s train.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 175 The swans go on the path of the sun, they go through the ether by means of their miraculous power; the wise are led out of this world, when they have conquered Mara and his train.
英譯(Cited from DLMBS) [12]
DhP 175
Swans travel on the path of the sun. People travel through space by supernatural powers.
Wise ones are guided away from the world, having conquered Mara with his army. [DLMBSFn-V175]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十三:世品 (世間品) Dhp. 175
Dhammapada Dhp. 176
巴利原典 (PTS) [1]
176. Ekaṃ dhammaṃ atītassa musāvādissa jantūno
Vitiṇṇaparalokassa natthi pāpaṃ akāriyaṃ.
巴利原典 (CSCD) [2]
176. Ekaṃ dhammaṃ atītassa, musāvādissa jantuno;
Vitiṇṇaparalokassa, natthi pāpaṃ akāriyaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一七六 違犯一(乘)法,及說妄語者,不信來世者,則無惡不作。 [LChnFn13-05][MettFn13-10][MettFn13-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
176 對違犯一法、說妄語的人、 [CFFn13-03]
漠視來世者,無惡不可為。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:一法脫過,謂妄語人,不免後世,靡惡不更T04, 566b
  2. 出曜經:一法過去,謂妄語人,不免後世,無惡不更T04, 668a
  3. 法集要頌經:應遠離一法,所謂妄語人,無惡不經歷,不免後世苦T04,81c
4. 中阿含經:人犯一法,謂妄言是,不畏後世,無惡不作T01, 436b
5. 雜阿含經:若能捨一法,知而故妄語,不計於後世,無惡而不為T02,280b
6. 別譯雜阿含:若成就一切,所謂虛妄語,則為棄後世,無惡而不造T02, 378a
7. 大般涅槃經:若過一法,是名妄語,不見後世,無惡不造T12, 405a
8. 大般涅槃經:若過一法,是名妄語,不見後世,無惡不造T12, 645c
9. 正法念處經:若人過一法,如是妄語人,破壞未來世,無惡而不造T17,46b
10. 有部毘奈耶:若人故妄語,違越於實法,不懼於後世,無有惡不造T23,697a
11. 部毘奈耶:若人違實法,故作虛誑語,乃至命終來,無惡而不造T23, 761a
12. 尼毘奈耶:若人違實法,故作虛誑語,乃至命終來,無過而不造T23,966c
13. 正法念處經:若有何等人,起一妄語法,則不畏他世,無惡不造作T17, 5b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THERE IS NO EVIL THAT A LIAR CANNOT COMMIT

  1. There is no evil that cannot be done by the liar, [NāradaFn13-12] who has transgressed the one law (of truthfulness) and who is indifferent to a world beyond.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 176. For a liar who has violated the one law (of truthfulness) who holds in scorn the hereafter, there is no evil that he cannot do.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

176 [ThaniSFn-V176]

The person who tells a lie,
who transgresses in this one thing,
transcending concern for the world beyond:
  there's no evil
  he might not do.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
176
They who, in speaking, are guilty of falsity,
Flouting one virtue, the virtue of honesty -
Doubting the chance of an after-life destiny -
Won’t draw the line at a single iniquity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 176 If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do.
英譯(Cited from DLMBS) [12]
DhP 176
For the person, who has transgressed the one law (of truthfulness) and is speaking falsely,
and has rejected the other world, there is no evil that could not be done. [DLMBSFn-V176]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十三:世品 (世間品) Dhp. 176
Dhammapada Dhp. 177
巴利原典 (PTS) [1]
177. Na ve kadariyā devalokaṃ vajanti
bālā have nappasaṃsanti dānaṃ
Dhīro ca dānaṃ anumodamāno
Teneva so hoti sūkhī parattha.
巴利原典 (CSCD) [2]
177. Na ve kadariyā devalokaṃ vajanti, bālā have nappasaṃsanti dānaṃ;
Dhīro ca dānaṃ anumodamāno, teneva so hoti sukhī parattha.
漢譯( 了參 法師 譯, 文言文版) [3] 一七七 慳者不生天。愚者不讚布施。智者隨喜施,後必得安樂。 [NandFn13-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
177 吝嗇的人不會上生天界,愚人的確不會讚歎佈施;
然而賢者則會隨喜佈施,因此他在來世獲得快樂。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:愚不修天行,亦不譽布施,信施助善者,從是到彼安T04, 560b
  2. 出曜經:愚不修天行,亦不譽布施,信施助善者,從是到彼安T04,672b
  3. 法集要頌經:愚不修天行,亦不讚布施,正直隨喜施,彼得後世樂T04,782a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE STINGY ARE NOT HAPPY

  1. Verily misers go not to the celestial realms. Fools do not indeed praise liberality. The wise man rejoices in giving and thereby become happy thereafter.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 177. Truly, misers fare not to heavenly realms; nor, indeed, do fools praise generosity. But the wise man rejoices in giving, and by that alone does he become happy hereafter.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

177

No misers go
to the world of the devas.
Those who don't praise giving
         are fools.
The enlightened
express their approval for giving
  and so find ease
  in the world beyond.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
177
To realms of the gods will proceed not the niggardly;
Fools, who don’t see this, do not extol charity.
Those who are prudent commend open-handedness;
Thus, after death, they are happy in consequence.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 177 The uncharitable do not go to the world of the gods; fools only do not praise liberality; a wise man rejoices in liberality, and through it becomes blessed in the other world.
英譯(Cited from DLMBS) [12]
DhP 177
Selfish ones do not get to the world of the gods. Fools do not praise giving.
And the wise one enjoys giving. Just because of that he is happy hereafter. [DLMBSFn-V177]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十三:世品 (世間品) Dhp. 177
Dhammapada Dhp. 178
巴利原典 (PTS) [1]
178. Pathavyā ekarajjena saggassa gamanena vā178
Sabbalokādhipaccena sotāpattiphalaṃ varaṃ.

Lokavaggo terasamo.

巴利原典 (CSCD) [2]
178. Pathabyā ekarajjena, saggassa gamanena vā;
Sabbalokādhipaccena, sotāpattiphalaṃ varaṃ.

Lokavaggo terasamo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

一七八 一統大地者,得生天上者,一切世界主,不及預流 [LChnFn13-06] 勝。 [MettFn13-12][NandFn13-06]

世品第十三竟

漢譯( 敬法 法師 譯, 白話文版) [4]
178 比起成為大地唯一統治者,或去天界,
或統治整個世界,須陀洹果則是最勝。

世間品第十三完畢

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:雖多積珍寶,嵩高至于天,如是滿世間,不如見道迹T04,566b
  2. 法句譬喻經:雖得積珍寶,崇高至於天,如是滿世間,不如見道迹T04,594a
  3. 法句經:夫求爵位財,尊貴升天福,辯慧世間悍,斯聞為第一T04, 560a
4. 解脫道論:於地一國王,於天堂一王,領一切世間,須陀洹果勝T32,458a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SPIRITUAL ADVANCEMENT IS BETTER THAN WORLDLY SOVEREIGNTY

  1. Better than absolute sovereignty [NāradaFn13-13] over the earth, better than going to heaven, better than even lordship over all the worlds, is the Fruit of a Stream-Winner. [NāradaFn13-14]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 178. Better than sole sovereignty over the earth, better than going to heaven, better even than lordship over all the worlds is the supramundane Fruition of Stream Entrance. [BudRkFn-v178]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

178 [ThaniSFn-V178]

Sole dominion over the earth,
going to heaven,
lordship over all worlds:
  the fruit of stream-entry
  excels them.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
178
Better than sovereignty over the earth,
Or finding in heaven a blessed rebirth,
Or ruling the cosmos with total authority,
Better than these is securing of stream-entry.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 178 Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds, is the reward of the first step in holiness.
英譯(Cited from DLMBS) [12]
DhP 178
From sole sovereignty over the earth, or from going to heaven,
from lordship over the whole world, the fruit of Entering the Stream is the best. [DLMBSFn-V178]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十三:世品 (世間品) Dhp. 178

備註:

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

〔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) 〔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)

〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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
[LChnFn13-01]〔註13-01〕 錫蘭註釋家說是輪迴。
[LChnFn13-02]

〔註13-02〕 佛陀自從出家而成正覺之後,第一次回到他父親的王城--迦毘羅 (Kapila) 的時候,第二天照常挨門次第托缽。他的父親淨飯 (Suddhodana) 王聽到了這個消息,立刻跑到佛的面前對他說:『兒啊!你為什麼侮辱我?你以前在這城內是坐金轎,現在卻一家一家的步行托缽,這實在使我無限的羞恥』!佛陀便對他說此乃一切諸佛的傳統習慣,並對他說此二頌。若依註解的意思,則此二頌將成這樣;

一六八-- 莫懶於沿門托缽。謹嚴行此(托缽)行。誰行於此行,此世他世均快樂。

一六九-- 謹嚴行此行。莫行於放逸。誰行於此行,此世他世均快樂。

[LChnFn13-03]〔註13-03〕 世界的人沒有智慧。
[LChnFn13-04]〔註13-04〕 太陽所走的路便是虛空。
[LChnFn13-05]〔註13-05〕 「一法」(Ekam Dhammam)註為「真諦」(Saccam)。
[LChnFn13-06]〔註13-06〕 「預流果」(Sotapattiphalam)是證涅槃的第一階段。
[CFFn13-01]〔敬法法師註13-01〕 28 註釋:「 應站立 」:站在別人的門口托缽食。「 」:捨棄不當的,他不間斷地行走,這就是 妥善奉行 此乞食法。「 不當地奉行它 」:走去妓女等的地方是不當地奉行乞食法。
[CFFn13-02]〔敬法法師註13-02〕 29 註釋:「 以善 」(kusalena)的善是指阿羅漢道智。
[CFFn13-03]〔敬法法師註13-03〕 30 註釋:「 一法 」:真實。
[MettFn13-01]〔明法尊者註13-01〕 卑劣法:DhA:hīnaṁ dhammanti pañcakāmaguṇaṁ dhammaṁ.(卑劣法:五種欲的法。) 五種欲︰五種感官(眼、耳、鼻、舌、身、意)的欲望。
[MettFn13-02]〔明法尊者註13-02〕 世俗︰loka,指生死輪迴。
[MettFn13-03]

〔明法尊者註13-03〕 有五百位修觀的比丘(pañcasate vipassake bhikkhū)到阿蘭若去禪修。但進展緩慢,他們決定回精舍向佛陀請示,途中,他們遇見了海市蜃樓(遠處景象透過空中折射產生的幻影),就以這種業處作觀。當他們抵達精舍時,突然暴雨,大雨滴打在地上,形成水泡,很快就消失。他們因此如是思惟:「我們的身體就像這些水泡,終究會毀壞。」而察覺到五蘊無常。

PS: 請參 法句經故事集 ,十三~三、觀想海市蜃樓 (偈 170)。

[MettFn13-04]

〔明法尊者註13-04〕 無畏王子(Abhayarājakumāra)弭平邊疆叛亂,回宮後,頻婆沙羅王(Bimbisāra)很高興,特派擅長歌舞的舞女犒勞七天,讓他享受國王般的待遇,在第七天,舞女暴斃,王子很傷心,他尋求佛陀的慰藉,佛陀說此偈。

PS: 請參 法句經故事集 ,十三~四、佛陀安慰悲傷的王子 (偈 171)。

[MettFn13-05]

〔明法尊者註13-05〕 正人長老(Sammajjanatthera沙嗎迦那)大部分的時間都在掃地,同住比丘建議他撥空觀身、觀生命實相、誦經等,他接受建議,不久即證得阿羅漢果。

PS: 請參 法句經故事集 ,十三~五、手執掃帚的比丘 (偈 172)。

[MettFn13-06]

〔明法尊者註13-06〕 (cp. Dhp 172) (cf. M ii 104); 本則為佛陀為鴦掘摩羅長老(Aṅgulimālatthera)而說的。鴦掘摩羅原為殺人魔王,後來被佛陀降伏,出家,證得阿羅漢果。

PS: 請參 法句經故事集 ,十三~六、證聖果的殺人兇手 (偈 173)。

[MettFn13-07]〔明法尊者註13-07〕 太陽道 :太陽行走的道路,即虛空。
[MettFn13-08]〔明法尊者註13-08〕 神通力 ︰超出常人的特別能力,如能遠視、遠聽或飛行等。修鍊禪定達第四禪時,可以進一步引發超常的神通。
[MettFn13-09]

〔明法尊者註13-09〕 約有三十位比丘來會見佛陀,阿難尊者轉身出去一下,再進來,他們都不見了,阿難尊者問︰「他們去哪裡?」「阿難!走了。」「大德!怎麼走的?」「阿難!從天空走。」「他們是漏盡者?」「他們聽法之後證得阿羅漢果。」

PS: 請參 法句經故事集 ,十三~八、三十位比丘突然消失 (偈 175)。

[MettFn13-10]〔明法尊者註13-10〕 一乘法 :ekaṁ dhammaṁ(一法),是指真理(saccaṁ諦)。
[MettFn13-11]

〔明法尊者註13-11〕 在舍衛城,信佛法者日增,信外道者日減。於是外道就慫恿一位美麗的女信徒辛迦摩娜薇卡(Ciñcamāṇavikā)假裝跟佛陀懷孕,並要佛陀當眾出醜。正在聚眾說法的場面,她出面指責佛陀,但是正當此時,綁在她的腰部的繩子斷了,她的技倆就被拆穿了。大眾中很多人譴責她。這時候,她擔心自己的安危,趕快逃跑。但跑不了多遠,就不幸發生意外而慘死。

PS: 請參 法句經故事集 ,十三~九、辛迦摩娜薇卡誣告佛陀 (偈 176)。

[MettFn13-12]〔明法尊者註13-12〕 預流果 :sotapattiphalaṁ,即初果、須陀洹果,證悟預流果即入聖人的行 列,它斷除了三結──身見(我見,以為有永恆不變的我)、疑(懷疑因果、緣起、佛.法.僧)、戒禁取見(邪因以為正因,邪道以為正道)。
[NāradaFn13-01](Ven. Nārada 13-01) That is, sensual pleasures.
[NāradaFn13-02](Ven. Nārada 13-02) By being subject to repeated births and deaths.
[NāradaFn13-03](Ven. Nārada 13-03) This translation is according to the Commentary but owing to the ambiguity of the first word it may be translated, "be alert, be not heedless", etc.
[NāradaFn13-04](Ven. Nārada 13-04) This psycho-physical organism is to be regarded as being as empty as a bubble and as illusive as a mirage. The wise man who could so regard it would end the ills of life.
[NāradaFn13-05](Ven. Nārada 13-05) This body, composed of the five Aggregates.
[NāradaFn13-06](Ven. Nārada 13-06) By the Path of Arahantship.
[NāradaFn13-07](Ven. Nārada 13-07) One has to reap the effects of one's Kamma. But one is not bound to reap the effects of all actions one has done in the course of Saṃsāra. If one were, an escape from birth and death would be impossible. At times it is possible to obliterate one's evil kamma by performing powerful good kamma.
[NāradaFn13-08](Ven. Nārada 13-08) Sagga - blissful states, not eternal heavens.
[NāradaFn13-09](Ven. Nārada 13-09) Iddhi. By mental development it is possible to fly through the air, walk on water, dive into the earth, etc. Such kinds of powers are psychic and supernormal, but not miraculous.
[NāradaFn13-10](Ven. Nārada 13-10) That is, the Arahants attain Parinibbāna without coming into birth again.
[NāradaFn13-11](Ven. Nārada 13-11) The host of Māra, the Evil One, is described as comprising ten kinds of passions (kilesa). They are: 1. material pleasures (kāma), 2. aversion for the Holy Life (arati), 3. hunger and thirst (khuppipāsā), 4. craving (taṇhā), 5. sloth and torpor (thīna-middha), 6. fear (bhaya), 7. doubt (vicikicchā), 8. detraction and obstinacy (makkha-thambha), 9. gain (lābha), praise (siloka) honour (sakkāra) and ill-gotten fame (yasa), 10. Extolling of oneself and contempt for others (attukkaṃsana-paravambhana).
[NāradaFn13-12](Ven. Nārada 13-12) An untruthful person, devoid of self-respect, who has no belief in an after life and who has no fear for the attendant consequences of evil, is liable to commit any evil. Such a person does not see earthly bliss or heavenly bliss or Nibbānic bliss (Commentary).
[NāradaFn13-13](Ven. Nārada 13-13) Internal purification is far superior to fleeting worldly possessions of transitory heavenly bliss.
[NāradaFn13-14](Ven. Nārada 13-14) Sotāpatti. Here Sota means the stream that leads to Nibbāna. It is the noble Eightfold Path. "Ā" means for the first time. "Patti" means attainment. Sotāpatti means the attainment of the stream for the first time. It is the realization of Nibbāna for the first time. This is the first stage of Sainthood. The Stream-Winners are not born in woeful states, but the worldly great are not exempt from them.
[BudRkFn-v178](Ven. Buddharakkhita v. 178) Stream-entry (sotapatti): the first stage of supramundane attainment.
[ThaniSFn-V170]

(Ven. Thanissaro V.170) The Sutta Nipata (Sn 5.15) reports a conversation between the Buddha and the brahman Mogharaja with a point similar to that of this verse:

Mogharaja:
In what way does one view the world
so as not to be seen
  by Death's king?

The Buddha:
View the world, Mogharaja,
     as empty —
always mindful
to have removed any view
     about self.
This way one is above & beyond death.
This is the way one views the world
so as not to be seen
  by Death's king.
[ThaniSFn-V176](Ven. Thanissaro V.176) This verse is also found at Iti.25, where the context makes clear the meaning of ekam dhammam, or "this one thing": the principle of truthfulness.
[ThaniSFn-V178](Ven. Thanissaro V.178) The fruit of stream-entry is the first of the four stages of Awakening (see note 22). A person who has attained stream entry — entry into the stream that flows inevitably to Unbinding — is destined to attain full Awakening within at most seven lifetimes, never falling below the human state in the interim.
[DLMBSFn-V167]

(DLMBS Commentary V167) Visākhā was a very famous benefactress of the Buddhist Community from Sāvatthi. Once an older monks with his young pupil came to her house for almsfood. Visākhā's granddaughter was filtering water for the young monk and when she saw her reflection on the surface of the water, she laughed. The young monk also laughed. The girl got angry and said, "You shaven head, why do you laugh at me?!" The monk did not like it and replied, "You and your family are shaven heads yourself!" The girl went weeping to Visākhā. Visākhā tried to appease both the girl and the monk but the monk was angry and did not accept her explanations and apologies. The older monk also tried his best but did not succeed either.

The matter was brought to the Buddha, who saw that the monk was ready to reach the first stage of Awakenment. So he asked Visākhā, "Why did your granddaughter had to address my monk as a shaven head? All the monks had to shave their heads when they became members of the Community!" The young monk felt very happy and praised the Buddha that he was the only one who could understand him. The Buddha then replied with this verse, saying that the monk was also to blame; he should not quarrel because of such a small and unimportant thing. Hearing that, the young monk reached the first stage of Awakenment.

[DLMBSFn-V168]

(DLMBS Commentary V168) When the Buddha attained Awakenment, one of his first big journeys took him to the city of Kapilavatthu, where most of his family lived. He stayed at the outskirts of the city, in the Nigrodhārāma monastery. His father, king Suddhodana, assumed, that his son would come to his palace for food and made a lot of almsfood prepared. However, he did not invite the Buddha, as was necessary.

So the Buddha went on almsround around the city, as was his custom. He asked himself, if this was the proper course of action and realized that all the Buddhas of the past also went on almsround around the city they were born.

Suddhodana heard about it and went to the Buddha, saying, "Why should my son ask for alms in the very city, where he used to travel in a golden palanquin? I am so ashamed!"

The Buddha explained to him that he was only following the old custom of all the Buddhas and did not wish to put Suddhodana to shame. He also uttered this verse and the following one (DhP 169). The king finally accepted it and was no longer offended.

[DLMBSFn-V169](DLMBS Commentary V169) The story for this verse is identical with the story for the preceding one (DhP 168).
[DLMBSFn-V170]

(DLMBS Commentary V170) A group of monks went to the forest to practice meditation. But they made very little progress and decided to return to the Buddha and ask for further instructions. On the way to the monastery it was very hot and they saw a mirage. Then a storm broke out and the rain made bubbles on the ground, which soon disappeared. The monks reflected on the mirage and the bubbles, comparing it to their own bodies. Very soon they all attained Arahantship.

When they related the matter to the Buddha he uttered this verse, saying that this form of meditation was very good and one is able to reach the goal quickly.

[DLMBSFn-V171]

(DLMBS Commentary V171) Prince Abhaya was sent to repress some rebellion at the frontier. He did this job very successfully and so king Bimbisāra gave him the honor of a ruler for seven days. He was also given a young dancing girl for entertainment. But on the seventh day the girl died from exhaustion. The prince was very shocked and sad.

He went to see the Buddha, who consoled him with this verse, saying that we should not be attached to worldly things.

[DLMBSFn-V172]

(DLMBS Commentary V172) There was a monk named Sammunjjani. He spent most of his time inside the monastery, sweeping the premises. Venerable Revata was staying at the same monastery, practicing meditation. Sammunjjani thought Revata to be very lazy and one day confronted him and asked him if he did not think it would be proper for him to help him to sweep the monastery. Revata replied, that a monk should sweep for a short time in the morning and then should practice meditation and try to perceive the true nature of things in order to reach Awakenment. Sammunjjani closely followed this advice and in a very short time he became an Arahant.

Some other monks then asked him why he did not sweep as much as before. Sammunjjani replied that when he was negligent, he was sweeping all the time, but now he was mindful and so does not sweep so often. The monks went to the Buddha and reported to him, that Sammunjjani claims to be an Arahant. The Buddha confirmed, that Sammunjjani indeed reached the Awakenment and added this verse for the benefit of others.

[DLMBSFn-V173]

(DLMBS Commentary V173) In Kosala there lived a Brahmin, who was in the court of King Pasenadi. He had a son Ahimsaka. His father sent him to the famous city of Taksasilā for studies. He was very intelligent and obedient and so his teacher and his wife liked him very much. But other students were jealous of him and so accused him of having an affair with teacher's wife. The teacher, being told the same story from number of people, started to believe it. But he did not want to kill Ahimsaka. He came up with another idea.

At the end of the studies, it was a custom for the students to give presents to teachers and thank them for their effort. Ahimsaka's teacher told him to kill one thousand people and bring him a garland made of one thousand fingers. Ahimsaka had no other choice, but to start killing. He started to wear the garland around his neck to keep track of the number of fingers. He therefore became known as Angulimāla ("Finger-garland").

The king dispatched some soldiers to catch him. When his mother heard about this, she went into the forest in search of her son. By that time, Angulimāla's garland had nine hundred and ninety-nine fingers on it; just one finger was missing.

The Buddha realized that if he did not intervene, Angulimāla would kill his own mother in his desperation to make up the one thousand. So he went to the forest himself.

When Angulimāla saw the Buddha, he ran after him with his knife. But no matter ho quickly he ran, the Buddha always stayed ahead of him. Finally, he cried, "O monk, stop!" The Buddha replied, "I have stopped, it is you who has to stop!"

Angulimāla was confused and asked him what he meant. The Buddha explained, that he himself has stopped killing and hurting all living beings whereas Angulimāla has not and should therefore stop. Angulimāla realized his mistake and asked the Buddha to admit him into the Order of monks. The Buddha did so.

When the king heard that Angulimāla has given up his evil deeds and was now living as a monk, he decided not to prosecute him. Angulimāla practiced meditation diligently and in the due course he attained Arahantship.

But his past evil deeds were always hunting him. Whenever he went on an almsround, he became a target of stones and sticks and returned to the monastery with broken head and bleeding. The Buddha always told him to realize what suffering would await him in his future lives had he not reached the Awakenment.

One day, Angulimāla saw a pregnant woman giving birth and in great pains. He recited, "Sister, since the day I became an Arahant, I have not consciously killed any living being. By the power of this truth, may you and your child be well." The woman delivered instantly and her pain ceased. This verse became known as Angulimāla-paritta and is used in similar cases to this day.

When Angulimāla died, other monks asked about his future life. When the Buddha declared, that Angulimāla has attained Arahantship and therefore there were no future lives for him, some monks were surprises, how was it possible for somebody who killed so many people to have reached the goal so quickly? The Buddha replied with this verse, saying that Angulimāla's evil deeds were negated by his diligent and mindful practice of meditation and highly moral life.

[DLMBSFn-V174]

(DLMBS Commentary V174) The Buddha once stayed in Ālavi and spoke to its people about the impermanence of life. He told them to be aware of death and to reflect that their life is uncertain. He added that they should practice mindfulness as a weapon against the death. Many people did not really understand what he was talking about, but some did. Amongst them there was a young girl, who was a weaver by profession.

Later the Buddha returned to Ālavi. The girl wanted to hear his discourse, but her father asked her to wind some thread spools and bring them to him. She did the job quickly and on the way to her father she stopped by the place where the Buddha was talking and listened.

The Buddha knew that the girl was ready to reach the first stage of Awakenment and so he looked at her directly. The girl approached respectfully. The Buddha then asked her four questions and she replied as follows:

"Where have you come from?" "I don't know."
"Where are you going?" "I don't know."
"Don't you know?" "Yes, I know."
"Do you know?" "I don't know."

Many people thought her answers were disrespectful, but the girl explained. By the first question the Buddha meant if she knew what was her previous existence. She replied that she did not know. The second question meant if she knew what would be her future existence. Since she did not know, she said so. The third question meant if she did not know that she would die one day. She replied she knew. And the last question meant if she knew when exactly would she die. She did not know and replied truthfully.

The Buddha applauded her and delivered a discourse. The girl attained the first stage of Awakenment.

Then she continued to her father. He was asleep and she woke him up. When he was waking up, her father accidentally pulled the shuttle and the sharp point hit the girl in her chest. She died instantly and was reborn in the Tusita heaven. Her father, full of remorse and broken-hearted went to the Buddha and asked to be admitted into the Order as a monk. The Buddha granted him permission and the man attained Arahantship soon.

[DLMBSFn-V175]

(DLMBS Commentary V175) At one occasion, thirty monks came to visit the Buddha. While they were talking, the Buddha’s attendant, Venerable Ānanda , went outside. When he came back he was surprised to see no monks inside.

When asked, the Buddha said that they left flying through the air, because they attained Arahantship, including supernatural powers.

Just then, the Buddha saw some swans flying in the sky and told Ānanda that Arahants leave this world just as easily as the swans fly through the air.

[DLMBSFn-V176]

(DLMBS Commentary V176) The Buddha did not have only admirers and devotees. Some other teachers hated him for being so famous and for taking many disciples away from them. One such teacher instigated a beautiful young girl, a pupil of his, to ruin the Buddha's fame.

The girl, named Ciñca Mānavikā, would go towards the Jetavana monastery in the evening and return early in the morning, claiming she spent the night with the Buddha. After several months of this behavior, she started wrapping cloth around her stomach. She added more and more cloth to create an impression she was pregnant. Finally she went to the monastery to confront the Buddha. She accused him of making her pregnant and not caring about her. The Buddha told her not to lie, but she would just repeat her statements.

Just then Sakka, the king of gods, sent some rats to bit off the strings of the cloth the girl had wrapped around her body. It fell off and her deceit was uncovered. People started to reprimand her and she ran away in shame. Later she died due to an accident.

The next day some monks were discussing this story and the Buddha replied them with this verse, saying that lying is the first step towards all kinds of evil deeds.

He also told them, that Ciñca Mānavikā was a king's consort in one of her previous lives. She fell in love with a crown prince, but the young man did not respond to her love. She harmed herself and accused the prince of making advances to her and when she refused, he harmed her. The king was very angry and exiled his son immediately. Later he found out the truth and punished the evil woman.

[DLMBSFn-V177]

(DLMBS Commentary V177) King Pasenadi of Kosala was once competing with his subjects in almsgiving. However big offering the king made, his subjects always found a way to give more alms. Queen Mallikā then devised a plan. She had a great pavilion built, brought many white umbrellas and tame elephants. The elephants held the umbrellas over the monks. In the middle of the pavilion there was a lake with ten boats filled with incense and perfume. Finally, princesses served the food. Because the subjects had no elephants or umbrellas (white umbrellas could be owned only by kings) and of course had no princesses, they could not compete any more.

Two ministers of the king were present. One of them praised the king for offering so much. He realized that the merit would be shared by all the living beings in the kingdom. The other minister however thought that the king was giving away the national wealth for the sake of some lazy monks.

After the meal, the Buddha prepared to make a speech. He understood what the second minister was feeling and so he decided to give only a short speech instead of a long one he was originally planning. The king was disappointed by such a brief sermon and he reflected what he had done wrong. Therefore he went to the monastery and asked the Buddha.

The Buddha told him about one of his ministers and explained that had he delivered a long speech, the minister would be disappointed even more. The Buddha further added this verse for the benefit of the king.

[DLMBSFn-V178]

(DLMBS Commentary V178) Anāthapindika was a very famous benefactor of the Buddha and his followers. But his son Kāla did not have any interest in the teaching of the Buddha and would never come to attend the almsgiving ceremonies. His father was afraid that Kāla would never be able to understand the Dharma. So he promised his son one hundred pieces of gold if he went to the monastery for one day. The young man did so, but did not pay any attention to what was being said there.

At another time Anāthapindika promised Kāla one thousand pieces of gold if he could recite one verse of the Buddha's teaching. Because the Buddha knew Kāla was interested only in the money, he made it impossible for him to memorize anything. Thus Kāla went to the monastery very often and gradually he was able to understand the Dharma and attained the first level of Awakenment, called Entering the Stream.

In the morning of that day, he accompanied the Buddha and some monks to his father's house for the almsgiving. When his father offered him the money he earned, Kāla refused. The Buddha then explained that since Kāla attained the first level of Awakenment, he was on longer interested in the money. He further added this verse, saying that Entering the Stream was the best thing one could attain, far better than any worldly power or even attainment of a rebirth in heavens.


校註:

[NandFn13-01]

〔校註13-01〕 能得見者少

說明:參考法雨道場( 明法 法師)出版之修訂版,依巴、英及語體本更正。

[NandFn13-02]〔Nanda 校註13-02〕 請參 167 典故 ;或 法句經故事集 ,十三~一、與少女爭吵的比丘 (偈 167)。
[NandFn13-03](1, 2) 〔Nanda 校註13-03〕 請參 法句經故事集 ,十三~二、佛陀返回迦毗羅衛城 (偈 168~169)。
[NandFn13-04]〔Nanda 校註13-04〕 請參 174 典故 ;或 法句經故事集 ,十三~七、明白世間實相的紡織女 (偈 174)。
[NandFn13-05]〔Nanda 校註13-05〕 請參 法句經故事集 ,十三~十、供養比賽 (偈 177)。
[NandFn13-06]〔Nanda 校註13-06〕 請參 178 典故 ;或 法句經故事集 ,十三~十一、給孤獨長者兒子的故事 (偈 178)。


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 )