namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者


法句經 第十四:佛陀品 多譯本對讀(段層次) Dhammapada (Dhp.) 14. Buddhavaggo




偈頌目錄
Dhp179 Dhp180 Dhp181 Dhp182 Dhp183 Dhp184 Dhp185 Dhp186 Dhp187
Dhp188 Dhp189 Dhp190 Dhp191 Dhp192 Dhp193 Dhp194 Dhp195 Dhp196

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. 179
巴利原典 (PTS) [1]
  1. Buddhavaggo.
179. Yassa jitaṃ nāvajīyati jitamassa no yāti koci loke
Tambuddhamanantagocaraṃ apadaṃ kena padena nessatha.
巴利原典 (CSCD) [2]

14. Buddhavaggo

179. Yassa jitaṃ nāvajīyati, jitaṃ yassa [jitamassa (sī. syā. pī.), jitaṃ massa (ka.)] no yāti koci loke;
Taṃ buddhamanantagocaraṃ, apadaṃ kena padena nessatha.
漢譯( 了參 法師 譯, 文言文版) [3]

十四、佛陀品

一七九 彼之勝利無能勝,敗者於世無可從,佛(智)無邊無行跡,汝復以何而誑惑? [LChnFn14-01][LChnFn14-02][LChnFn14-03][LChnFn14-04][MettFn14-01][NandFn14-01]

漢譯( 敬法 法師 譯, 白話文版) [4]

第十四:佛陀品

179 他的勝利不能被反勝,於世他勝的煩惱不能跟他。
佛陀之境無邊又無道,你們能以何道引誘他?
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:己勝不受惡,一切勝世間,叡智廓無疆,開矇令入道T04, 567a
  2. 出曜經:己勝不受惡,一切勝世間,叡智廓無壃,開蒙我為勝T04,717c
  3. 法集要頌經:己勝不受惡,一切世間勝,叡智廓無邊,誘蒙吾為勝T04,787c
  4. 出曜經:若有不欲生,以生不受有,佛有無量行,無跡誰跡將T04,752c
  5. 法集要頌經:若有不欲生,以生不受有,佛有無量行,無跡誰跡將T04,794a
6. 佛本行集經:若人已調伏,世無不伏者,諸佛境無邊,無跡無來去T03,888b
7. 佛本行集經:若人已調伏,世無不伏者,諸佛境無邊,無跡無來去T03,890a
8. 鞞婆沙論:若已盡不生,已盡不將隨,彼佛無量行,無跡何跡將T28,468c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 14 The Buddha

THE BUDDHA CANNOT BE FATHOMED

  1. Whose conquest (of passion) is not turned into defeat, [NāradaFn14-01] no conquered (passion) of his in this world follows him [NāradaFn14-02] - that trackless [NāradaFn14-03] Buddha of infinite range, [NāradaFn14-04] by which way will you lead him?
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp XIV The Buddha

179. By what track can you trace that trackless Buddha of limitless range, whose victory nothing can undo, whom none of the vanquished defilements can ever pursue?

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

Dhp XIV Awakened

179-180

Whose conquest can't be undone,
whose conquest no one in the world
  can reach;
awakened, his pasture endless,
  pathless:
by what path will you lead him astray?

In whom there's no craving
 — the sticky ensnarer —
to lead him anywherever at all;
awakened, his pasture endless,
  pathless:
by what path will you lead him astray?
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 14 The Buddha

179
The Buddha, whose victory is not overturned,
That hero no longer proceeds in the world;
Of limitless range, having left every way,
Then where is the track that could lead him astray?
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter XIV: The Buddha (The Awakened)

179 He whose conquest is not conquered again, into whose conquest no one in this world enters, by what track can you lead him, the Awakened, the Omniscient, the trackless?

英譯(Cited from DLMBS) [12]

Chapter 14: The Buddha

DhP 179
Whose victory cannot be turned into defeat, nobody in the world can pursue his victory.
By what way will you destroy such an Awakened one, trackless and of endless sphere? [DLMBSFn-V179]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 179
Dhammapada Dhp. 180
巴利原典 (PTS) [1]
180. Yassa jālinī visattikā taṇhā natthi kuhiñci netave
Tambuddhamanantagocaraṃ apadaṃ kena padena nessatha.
巴利原典 (CSCD) [2]
180. Yassa jālinī visattikā, taṇhā natthi kuhiñci netave;
Taṃ buddhamanantagocaraṃ, apadaṃ kena padena nessatha.
漢譯( 了參 法師 譯, 文言文版) [3] 一八0  彼已不具於結縛,愛欲難以誘使去,佛(智)無邊無行跡,汝復以何而誑惑? [NandFn14-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
180 他沒有羅網般糾纏的貪愛會帶引他去任何地方,
佛陀之境無邊又無道,你們能以何道引誘他? [CFFn14-01]
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:決網無罣礙,愛盡無所積,佛意深無極,未踐迹令踐T04, 56a
  2. 出曜經:猶如網叢林,無愛況有餘,佛有無量行,無跡誰跡將T04, 752b
  3. 法集要頌經:猶如網叢林,無愛況有餘,佛有無量行,無跡誰跡將T04,94a
4. 佛本行集經:若人不入網,愛無所從生,諸佛境無邊,無跡無來去T03,888b
5. 佛本行集經:若人不入網,愛無所從生,諸佛境無邊,無跡無來去T03,890a
6. 大毘婆沙論:若叢網便著,無愛誰能將,佛所行無邊,無迹何迹引T27, 942a
7. 鞞婆沙論:若叢深枝灑,無愛可將隨,彼佛無量行,無跡何跡將T28,468c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE BUDDHA IS PASSIONLESS

  1. Him in whom there is not that entangling, [NāradaFn14-05] embroiling craving to lead (to any life), him the trackless Buddha of infinite range - by which way will you lead him? [NāradaFn14-06]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 180. By what track can you trace that trackless Buddha of limitless range, in whom exists no longer, the entangling and embroiling craving that perpetuates becoming?
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

179-180

Whose conquest can't be undone,
whose conquest no one in the world
  can reach;
awakened, his pasture endless,
  pathless:
by what path will you lead him astray?

In whom there's no craving
 — the sticky ensnarer —
to lead him anywherever at all;
awakened, his pasture endless,
  pathless:
by what path will you lead him astray?
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
180
The Buddha is free of entangling affection,
And nowhere has left any cravings to lure him;
Of limitless range, having left every way,
Then where is the track that could lead him astray?
英譯(Translated from the Pali by Friedrich Max Müller) [10] 180 He whom no desire with its snares and poisons can lead astray, by what track can you lead him, the Awakened, the Omniscient, the trackless?
英譯(Cited from DLMBS) [12]
DhP 180
Whose ensnaring craving and thirst that could carry him away does not exist anywhere,
by what way will you destroy such an Awakened one, trackless and of endless sphere? [DLMBSFn-V180]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 180
Dhammapada Dhp. 181
巴利原典 (PTS) [1]
181. Ye jhānapasutā dhīrā nekkhammūpasame ratā
Devā'pi tesaṃ pihayanti sambuddhānaṃ satīmataṃ.
巴利原典 (CSCD) [2]
181. Ye jhānapasutā dhīrā, nekkhammūpasame ratā;
Devāpi tesaṃ pihayanti, sambuddhānaṃ satīmataṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一八一 智者修禪定,喜出家寂靜,正念正覺者,天人所敬愛。 [LChnFn14-05][MettFn14-02][MettFn14-03][NandFn14-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
181 賢者熱衷於禪修,樂於出離之寂靜。
對於具念自覺者,甚至諸神也喜愛。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:勇健立一心,出家日夜滅,根斷無欲意,學正念清明T04,567a
  2. 出曜經:勇健立一心,出家日夜滅,諸天常衛護,為佛所稱記T04,718a
  3. 法集要頌經:勇健立靜慮,出家日夜滅,諸天常衛護,為佛所稱記T04,787c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BUDDHAS ARE DEAR TO ALL

  1. The wise ones who are intent on meditation, [NāradaFn14-07] who delight in the peace of renunciation [NāradaFn14-08] (i.e., Nibbāna), such mindful perfect Buddhas even the gods hold (most) dear.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 181. Those wise ones who are devoted to meditation and who delight in the calm of renunciation — such mindful ones, Supreme Buddhas, even the gods hold dear.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

181

They, the enlightened, intent on jhana,
delighting in stilling
& renunciation,
self-awakened & mindful:
  even the devas
  view them with envy.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
181
Wise ones strive in meditation,
Joy- and peace-filled in seclusion,
Fully conscious, minds awakened,
Gods would wish their situation. [VaradoFn-V181]
英譯(Translated from the Pali by Friedrich Max Müller) [10] 181 Even the gods envy those who are awakened and not forgetful, who are given to meditation, who are wise, and who delight in the repose of retirement (from the world).
英譯(Cited from DLMBS) [12]
DhP 181
The wise ones, who are intent upon meditation, delighting in renunciation and calm,
completely awakened and wakeful ones, even the gods do envy them. [DLMBSFn-V181]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 181
Dhammapada Dhp. 182
巴利原典 (PTS) [1]
182. Kiccho manussapaṭilābho kicchaṃ macchāna jīvitaṃ
Kicchaṃ saddhammasavanaṃ kiccho buddhānaṃ uppādo.
巴利原典 (CSCD) [2]
182. Kiccho manussapaṭilābho, kicchaṃ maccāna jīvitaṃ;
Kicchaṃ saddhammassavanaṃ, kiccho buddhānamuppādo.
漢譯( 了參 法師 譯, 文言文版) [3] 一八二 得生人道難,生得壽終難,得聞正法難,遇佛出世難。 [MettFn14-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
182 甚難獲得此人身,會死生命真難過,
聽聞正法真是難,甚難會有佛出現。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:得生人道難,生壽亦難得,世間有佛難,佛法難得聞T04,567a
  2. 法句譬喻經:得生人道難,生壽亦難得,世間有佛難,佛法難得聞T04,594c
3. 佛說孛經抄:人命難得,值佛時難,法難得聞,聞能行難T17, 733a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE GOOD ARE RARE

  1. Rare is birth as a human being. Hard is the life of mortals. Hard is the hearing of the Sublime Truth. Rare is the appearance of the Buddhas.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 182. Hard is it to be born a man; hard is the life of mortals. Hard is it to gain the opportunity of hearing the Sublime Truth, and hard to encounter is the arising of the Buddhas.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

182

Hard    the winning of a human birth.
Hard    the life of mortals.
Hard    the chance to hear the true Dhamma.
Hard    the arising of Awakened Ones.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
182
Rare the chance, the birth as man;
Hard to live, this mortal span;
Rare, to hear the Dhamma true;
Buddhas rising forth are few.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 182 Difficult (to obtain) is the conception of men, difficult is the life of mortals, difficult is the hearing of the True Law, difficult is the birth of the Awakened (the attainment of Buddhahood).
英譯(Cited from DLMBS) [12]
DhP 182
Hard to get is the human birth; difficult is the life of a mortal.
Difficult is listening to the True Dharma; hard to come by is the appearance of the Awakened Ones. [DLMBSFn-V182]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 182
Dhammapada Dhp. 183
巴利原典 (PTS) [1]
183. Sabbapāpassa akaraṇaṃ kusalassa upasampadā
Sacittapariyodapanaṃ etaṃ buddhāna sāsanaṃ.
巴利原典 (CSCD) [2]
183. Sabbapāpassa akaraṇaṃ, kusalassa upasampadā [kusalassūpasampadā (syā.)];
Sacittapariyodapanaṃ [sacittapariyodāpanaṃ (?)], etaṃ buddhāna sāsanaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一八三  一切惡莫作,一切善應行,自調淨其意,是則諸佛教。 [MettFn14-05][MettFn14-08][NandFn14-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
183 不造作一切惡,圓滿種種的善,
清淨自己的心,這是諸佛所教。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:諸惡莫作,諸善奉行,自淨其意,是諸佛教T04, 567b
  2. 出曜經:諸惡莫作,諸善奉行,自淨其意,是諸佛教T04,741b
  3. 法集要頌經:諸惡業莫作,諸善業奉行,自淨其意行,是名諸佛教T04,792a
4. 增壹阿含經:諸惡莫作,諸善奉行,自淨其意,是諸佛教。T02, 551a
5. 增壹阿含經:一切惡莫作,當奉行其善,自淨其志意,是則諸佛教T02,87b
6. 大般涅槃經:諸惡莫作,諸善奉行,自淨其意,是諸佛教T12, 451c
7. 大般涅槃經:諸惡莫作,諸善奉行,自淨其意,是諸佛教T12,693c
8. 五分戒本:一切惡莫作,當具足善法,自淨其志意,是則諸佛教T22, 200a
9. 比丘尼戒本:一切惡莫作,當具足善法,自淨其志意,是則諸佛教T22, 213c
10. 大比丘戒本:一切惡莫作,當具足善法,自淨其志意,是則諸佛教T22,555c
11. 比丘尼戒本:一切惡莫作,當具足善法,自淨其志意,是則諸佛教T22,565a
12. 比丘戒本:一切惡莫作,當奉行諸善,自淨其志意,是則諸佛教T22, 1022c
13. 僧戒本:一切惡莫作,當奉行諸善,自淨其志意,是則諸佛教T22,1030b
14. 尼戒本:一切惡莫作,當奉行諸善,自淨其志意,是則諸佛教T22,1040c
15. 十誦比丘:一切惡莫作,當具足善法,自淨其志意,是則諸佛教T23, 478c
16. 十誦比丘尼:一切惡莫作,當具足善法,自淨其志意,是則諸佛教T23,488b
17. 有部毘奈耶:一切惡莫作,一切善應修,遍調於自心,是則諸佛教T23,904c
18. 尼毘奈耶:一切惡莫作,一切善應修,遍調於自心,是則諸佛教T23,1020a
19. 有部戒經:一切惡莫作,一切善應修,遍調於自心,是則諸佛教T24, 507c
20.尼戒經:一切惡莫作,一切善應修,遍調於自心,是則諸佛教T24, 517a
21. 律攝:一切惡莫作,一切善應修,遍調於自心,是則諸佛教T24, 616b
22. 解脫戒經:一切惡莫作,當具足眾善,自調伏其心,此是諸佛教T24,659c
23. 善見律:一切惡莫作,當具足善法,自淨其志意,是即諸佛教T24, 707c
24. 大智度論:諸惡莫作,諸善奉行,自淨其意,是諸佛教T25,192b
25. 十住:一切惡莫作,一切善當行,自淨其志意,是則諸佛教。T26, 77b
26. 十住毘婆沙論:諸惡莫作,諸善奉行,自淨其意,是諸佛教。T26, 92a
27. 阿毘達磨發智論:諸惡莫作,諸善奉行,自淨其心,是諸佛教T26,920b
28. 阿毘曇八犍度論:諸惡莫作,諸善奉行,自淨其意,是諸佛教T26,774b
29. 阿毘達磨大毘婆沙論:諸惡莫作,諸善奉行,自淨其心,是諸佛教T27, 71a
30.阿毘曇毘婆沙論:諸惡莫作,諸善奉行,自淨其意,是諸佛教T28,58a
31. 瑜伽師地論:諸惡者莫作,諸善者奉行,自調伏其心,是諸佛聖教T30,385a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DO GOOD AND BE GOOD

  1. Not to do any evil, [NāradaFn14-09] to cultivate good, to purify one's mind, this is the Teaching of the Buddhas. [NāradaFn14-10]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 183. To avoid all evil, to cultivate good, and to cleanse one's mind — this is the teaching of the Buddhas.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

183-185 [ThaniSFn-V183-185]

The non-doing   of any evil,
the performance     of what's skillful,
the cleansing   of one's own mind:
  this is the teaching
  of the Awakened.

Patient endurance:
  the foremost austerity.
Unbinding:
  the foremost,
  so say the Awakened.
He who injures another
is no contemplative.
He who mistreats another,
  no monk.

Not disparaging, not injuring,
restraint   in line with the Patimokkha,
moderation  in food,
dwelling        in seclusion,
commitment  to the heightened mind:
  this is the teaching
  of the Awakened.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
183
Undertake wholesomeness;
Shun every wickedness;
Purify consciousness:
All Buddhas’ teaching’s thus.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 183 Not to commit any sin, to do good, and to purify one's mind, that is the teaching of (all) the Awakened.
英譯(Cited from DLMBS) [12]
DhP 183
Not doing the evil deeds,
Gathering the wholesome,
Purifying one's own mind -
That is teaching of the buddhas. [DLMBSFn-V183]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 183
Dhammapada Dhp. 184
巴利原典 (PTS) [1]
184. Khantī paramaṃ tapo titikkhā
Nibbāṇaṃ paramaṃ vadanti buddhā
Na hi pabbajito parūpaghātī
Samaṇo hoti paraṃ viheṭhayanto.
巴利原典 (CSCD) [2]
184. Khantī paramaṃ tapo titikkhā, nibbānaṃ [nibbāṇaṃ (ka. sī. pī.)] paramaṃ vadanti buddhā;
Na hi pabbajito parūpaghātī, na [ayaṃ nakāro sī. syā. pī. pātthakesu na dissati] samaṇo hoti paraṃ viheṭhayanto.
漢譯( 了參 法師 譯, 文言文版) [3] 一八四 諸佛說涅槃最上,忍辱為最高苦行。害他實非出家者,惱他不名為沙門。 [MettFn14-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
184 忍辱是最高的磨練,諸佛皆說涅槃至上。
傷他人者非出家人,壓迫他人者非沙門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:觀行忍第一,佛說泥洹最,捨罪作沙門,無嬈害於彼T04, 567a
  2. 法句經:忍為最自守,泥洹佛稱上,捨家不犯戒,息心無所害T04,573a
  3. 出曜經:忍辱為第一,佛說泥洹最,不以懷煩熱,害彼為沙門T04,731a
  4. 法集要頌經:忍辱第一道,佛說圓寂最,不以懷煩熱,害彼為沙門T04,90b
5. 增壹阿含經:忍辱為第一,佛說無為最,不以剃鬚髮,害他為沙門T02,786c
6. 毘婆尸佛經:忍辱最為上,能忍得涅槃,過去佛所說,出家作沙門T01,158a
7. 五分戒本:忍辱第一道,涅槃佛稱最,出家惱他人,不名為沙門T22,199c
8. 丘尼戒本:忍辱第一道,涅槃佛稱最,出家惱他人,不名為沙門T22,213c
9. 大比丘戒本:忍辱第一道,涅槃佛稱最,出家惱他人,不名為沙門T22, 555b
10. 尼戒本:忍辱第一道,涅槃佛稱最,出家惱他人,不名為沙門T22, 564c
11. 比丘戒本:忍辱第一道,佛說無為最,出家惱他人,不名為沙門T22,1022b
12. 僧戒本:忍辱第一道,佛說無為最,出家惱他人,不名為沙門T22,1030a
13. 尼戒本:忍辱第一道,佛說無為最,出家惱他人,不名為沙門T22,1040b
14. 十誦戒本:忍辱第一道,涅槃佛稱最,出家惱他人,不名為沙門T23, 478b
15. 十誦尼戒本:忍辱第一道,涅槃佛稱最,出家惱他人,不名為沙門T23,488a
16. 有部毘奈耶:忍是勤中上,能得涅槃處,出家惱他人,不名為沙門T23,904b
17. 尼毘奈耶:忍是勤中上,能得涅槃處,出家惱他人,不名沙門尼T23, 1019c
18. 有部戒經:忍是勤中上,能得涅槃處,出家惱他人,不名為沙門T24, 507b
19. 尼戒經:忍是勤中上,能得涅槃處,出家惱他人,不名為沙門T24,517a
20.律攝:忍是勤中上,能得涅槃處,出家惱他人,不名為沙門T24, 615b
21. 解脫戒經:忍辱第一義,佛說涅槃最,出家惱他人,不名為沙門T24,659b
22. 善見律:忍辱第一道,涅槃佛勝最,出家惱他人,不名為沙門T24,707c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

NON-VIOLENCE IS THE CHARACTERISTIC OF AN ASCETIC

  1. Forbearing patience is the highest austerity. Nibbāna is supreme, say the Buddhas. He, verily, is not a recluse [NāradaFn14-11] who harms another. Nor is he an ascetic [NāradaFn14-12] who oppresses others.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 184. Enduring patience is the highest austerity. "Nibbana is supreme," say the Buddhas. He is not a true monk who harms another, nor a true renunciate who oppresses others.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

183-185 [ThaniSFn-V183-185]

The non-doing   of any evil,
the performance     of what's skillful,
the cleansing   of one's own mind:
  this is the teaching
  of the Awakened.

Patient endurance:
  the foremost austerity.
Unbinding:
  the foremost,
  so say the Awakened.
He who injures another
is no contemplative.
He who mistreats another,
  no monk.

Not disparaging, not injuring,
restraint   in line with the Patimokkha,
moderation  in food,
dwelling        in seclusion,
commitment  to the heightened mind:
  this is the teaching
  of the Awakened.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
184 & 185

Patient perseverance
Is the finest of austerities.
Nibbana, say the Buddhas,
Is the greatest of all verities.
No recluse or monk is he
That hurts or causes injury.

Not insulting, not tormenting;
Governed by the codes of training;
Not excessive food consuming;
Isolated lodgings using;
Training mind with dedication:
This, the Buddhas’ dispensation.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 184 The Awakened call patience the highest penance, long-suffering the highest Nirvana; for he is not an anchorite (pravragita) who strikes others, he is not an ascetic (sramana) who insults others.
英譯(Cited from DLMBS) [12]
DhP 184
Patience and forgiveness is the highest ascetic practice.
The Awakened Ones say the Nirvana to be the highest.
A monk does not hurt others.
One, who harms others, is not a monk. [DLMBSFn-V184]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 184
Dhammapada Dhp. 185
巴利原典 (PTS) [1]
185. Anūpavādo anūpaghāto pātimokkhe ca saṃvaro
Mattaññutā ca bhattasmiṃ pantañca sayanāsanaṃ
Adhicitte ca āyogo etaṃ buddhāna sāsanaṃ.
巴利原典 (CSCD) [2]
185. Anūpavādo anūpaghāto [anupavādo anupaghāto (syā. ka.)], pātimokkhe ca saṃvaro;
Mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ;
Adhicitte ca āyogo, etaṃ buddhāna sāsanaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一八五 不誹與不害,嚴持於戒律,飲食知節量,遠處而獨居,勤修增上定,是為諸佛教。 [LChnFn14-06][LChnFn14-07][MettFn14-06][MettFn14-07][MettFn14-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
185 莫辱罵莫傷害、依護解脫克制、
飲食當知節量、安住於寂靜處、
及勤修增上心,這是諸佛所教。
(護解脫pātimokkha 是比丘的兩百廿七條根本戒。)
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:不嬈亦不惱,如戒一切持,少食捨身貪,有行幽隱處T04,567a
  2. 出曜經:無害無所染,具足於戒律,於食自知足,及諸床臥具,脩意求方便,是謂諸佛教T04, 763c
  3. 法集要頌經:無害無所染,具足於戒律,於食知止足,及諸床臥具,修意求方便,是謂諸佛教T04,796a
4. 增壹阿含經:不害亦不非,奉行於大戒,於食知止足,床座亦復然,執志為專一,是則諸佛教T02, 787a
5. 彌沙塞五分戒本:不惱不說過,如戒所說行,飯食知節量,常樂在閑處,心寂樂精進,是名諸佛教T22, 200a
6. 五分戒本:不毀亦不犯,如戒所說行,飯食知節量,常樂在空處,心常樂精進,是名諸佛教T22, 206a
7. 五分比丘尼戒本:不惱不說過,如戒所說行,飯食知節量,常樂在閑處,心寂樂精進,是名諸佛教T22, 213c
8. 摩訶僧祇律大比丘戒本:不惱不說過,如戒所說行,飯食知節量,常樂在閑處,心淨樂精進,是名諸佛教T22, 555c
9. 摩訶僧祇比丘尼戒本:不惱不說過,如戒所說行,飯食知節量,常樂在閑處,心淨樂精進,是名諸佛教T22,564 c
10. 四分律比丘戒本:不謗亦不嫉,當奉行於戒,飲食知止足,常樂在空閑,心定樂精進,是名諸佛教T22, 1022b
11. 四分僧戒本:不謗亦不嫉,常奉於戒行,飲食知止足,常樂在空閑,心定樂精進,是名諸佛教T22, 1030a
12. 四分比丘尼戒本:不謗亦不嫉,當奉持於戒,飲食知止足,常樂在空閑,心定樂精進,是名諸佛教T22, 1040b
13. 十誦比丘波羅提木叉戒本:不惱不說過,如戒所說行,飯食知節量,常樂在閑處,心淨樂精進,是名諸佛教T23, 478c
14. 十誦比丘尼波羅提木叉戒本:不惱不說過,如戒所說行,飯食知節量,常樂在閑處,心淨樂精進,是名諸佛教T23, 488a
15. 根本說一切有部毘奈耶:不毀亦不害,善護於戒經,飲食知止足,受用下臥具,勤修增上定,此是諸佛教T23, 904b
16. 根本說一切有部苾芻尼毘奈耶:不毀亦不害,善護於戒經,飲食知止足,受用下臥具,勤修增上定,此是諸佛教T23, 1019c
17. 根本說一切有部戒經:不毀亦不害,善護於戒經,飲食知止足,受用下臥具,勤修增上定,此是諸佛教T24, 507c
18. 根本說一切有部苾芻尼戒經:不毀亦不害,善護於戒經,飲食知止足,受用下臥具,勤修增上定,此是諸佛教T24, 517a
19. 根本薩婆多部律攝:不毀亦不害,善護於戒經,飲食知止足,受用下臥具,勤修增上定,此是諸佛教T24, 615c
20.解脫戒經:不屏說人惡,不惱亂他人,常奉行於戒,衣食知止足T24,659b
21. 善見律毘婆沙:不惱不說過,不破壞他事,如戒所說行,飯食知節量,一切知止足,常樂在閑處,是名諸佛教T24, 707c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

LEAD A PURE AND NOBLE LIFE

  1. Not insulting, not harming, restraint according to the Fundamental Moral Code, [NāradaFn14-13] moderation in food, secluded abode, intent on higher thoughts, [NāradaFn14-14] - this is the Teaching of the Buddhas.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 185. Not despising, not harming, restraint according to the code of monastic discipline, moderation in food, dwelling in solitude, devotion to meditation — this is the teaching of the Buddhas.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

183-185 [ThaniSFn-V183-185]

The non-doing   of any evil,
the performance     of what's skillful,
the cleansing   of one's own mind:
  this is the teaching
  of the Awakened.

Patient endurance:
  the foremost austerity.
Unbinding:
  the foremost,
  so say the Awakened.
He who injures another
is no contemplative.
He who mistreats another,
  no monk.

Not disparaging, not injuring,
restraint   in line with the Patimokkha,
moderation  in food,
dwelling        in seclusion,
commitment  to the heightened mind:
  this is the teaching
  of the Awakened.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
184 & 185

Patient perseverance
Is the finest of austerities.
Nibbana, say the Buddhas,
Is the greatest of all verities.
No recluse or monk is he
That hurts or causes injury.

Not insulting, not tormenting;
Governed by the codes of training;
Not excessive food consuming;
Isolated lodgings using;
Training mind with dedication:
This, the Buddhas’ dispensation.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 185 Not to blame, not to strike, to live restrained under the law, to be moderate in eating, to sleep and sit alone, and to dwell on the highest thoughts,--this is the teaching of the Awakened.
英譯(Cited from DLMBS) [12]
DhP 185
Not speaking evil, not hurting, restraint in precepts,
moderation in food, solitary dwelling,
pursuing meditation - this is the teaching of the Buddhas. [DLMBSFn-V185]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 185
Dhammapada Dhp. 186
巴利原典 (PTS) [1]
186. Na kahāpaṇavassena titti kāmesu vijjati
Appassādā dukhā kāmā iti viññāya paṇḍito.
巴利原典 (CSCD) [2]
186. Na kahāpaṇavassena, titti kāmesu vijjati;
Appassādā dukhā kāmā, iti viññāya paṇḍito.
漢譯( 了參 法師 譯, 文言文版) [3] 一八六 即使雨金錢,欲心不滿足。智者知淫欲,樂少而苦多! [LChnFn14-08][MettFn14-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
186-187 沒有金幣雨能滿足的貪欲。
欲樂只有少許甜頭卻多苦。
智者如此了知,他連天界的欲樂也不追求,
圓滿自覺者的弟子只樂於愛盡毀。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:天雨七寶,欲猶無厭,樂少苦多,覺者為賢T04, 571c
  2. 法句譬喻經:天雨七寶,欲猶無厭,樂少苦多,覺之為賢T04,604a
  3. 出曜經:天雨七寶,欲猶無厭,樂少苦多,覺之為賢T04, 631c
  4. 法集要頌經:眾山盡為金,猶如鐵圍山,此猶無厭足,正覺盡能知T04,778b
5. 頂生王故事:不以錢財業,覺知欲厭足,樂少苦惱多,智者所不為T01,824a
6. 增壹阿含經:貪婬如時雨,於欲無厭足,樂少而苦多,智者所屏棄T02,584c
7. 中阿含經:天雨妙珍寶,欲者無厭足,欲苦無有樂,慧者應當知T01,495c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

INSATIATE ARE SENSUAL PLEASURES

186-187. Not by a shower of gold coins does contentment arise in sensual pleasures. Of little sweetness, and painful, are sensual pleasures. Knowing thus, the wise man finds no delight even in heavenly pleasures. The disciple of the Fully Enlightened One delights in the destruction of craving.

英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 186-187. There is no satisfying sensual desires, even with the rain of gold coins. For sensual pleasures give little satisfaction and much pain. Having understood this, the wise man finds no delight even in heavenly pleasures. The disciple of the Supreme Buddha delights in the destruction of craving.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

186-187

Not even if it rained gold coins
would we have our fill
of sensual pleasures.
  'Stressful,
  they give little enjoyment' —
knowing this, the wise one
  finds no delight
even in heavenly sensual pleasures.
He is one who delights
  in the ending of craving,
  a disciple of the Rightly
  Self-Awakened One.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
186 & 187

Even a cloudburst of sovereigns would never
Allow one to have all one asks for of pleasure.
The one who goes hunting for sensual enjoyment
Finds little enchantment but much disappointment.

So, one who can see this, possessed of discretion,
Does not even covet the pleasures of heaven.
The Blessed One’s pupils pursue his instruction
And find their enjoyment in craving’s destruction.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 186 There is no satisfying lusts, even by a shower of gold pieces; he who knows that lusts have a short taste and cause pain, he is wise;
英譯(Cited from DLMBS) [12]
DhP 186
Even by rain of coins one cannot be satisfied in sensual desires.
The wise man, having understood that sensual desires give little pleasure and are painful,
[continued in DhP 187] [DLMBSFn-V186]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 186
Dhammapada Dhp. 187
巴利原典 (PTS) [1]
187. Api dibbesu kāmesu ratiṃ so nādhigacchati
Taṇhakkhayarato hoti sammāsambuddhasāvako.
巴利原典 (CSCD) [2]
187. Api dibbesu kāmesu, ratiṃ so nādhigacchati;
Taṇhakkhayarato hoti, sammāsambuddhasāvako.
漢譯( 了參 法師 譯, 文言文版) [3] 一八七 故彼於天欲,亦不起希求。正覺者弟子,希滅於愛欲。 [MettFn14-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
186-187 沒有金幣雨能滿足的貪欲。
欲樂只有少許甜頭卻多苦。
智者如此了知,他連天界的欲樂也不追求,
圓滿自覺者的弟子只樂於愛盡毀。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:雖有天欲,慧捨無貪,樂離恩愛,為佛弟子T04, 571c
  2. 法句譬喻經:雖有天欲,慧捨不貪,樂離恩愛,為佛弟子T04, 604a
  3. 出曜經:雖有天欲,惠捨不貪,樂離恩愛,三佛弟子T04, 631c
4. 頂生王故事:設於五欲中,竟不愛樂彼,愛盡便得樂,是三佛弟子T01,824a
5. 增壹阿含經:正使受天欲,五樂而自娛,不如斷愛心,正覺之弟子T02,584c
6. 中阿含經:得天妙五欲,不以此五樂,斷愛不著欲,等正覺弟子T01,495c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] 186-187. Not by a shower of gold coins does contentment arise in sensual pleasures. Of little sweetness, and painful, are sensual pleasures. Knowing thus, the wise man finds no delight even in heavenly pleasures. The disciple of the Fully Enlightened One delights in the destruction of craving.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 186-187. There is no satisfying sensual desires, even with the rain of gold coins. For sensual pleasures give little satisfaction and much pain. Having understood this, the wise man finds no delight even in heavenly pleasures. The disciple of the Supreme Buddha delights in the destruction of craving.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

186-187

Not even if it rained gold coins
would we have our fill
of sensual pleasures.
  'Stressful,
  they give little enjoyment' —
knowing this, the wise one
  finds no delight
even in heavenly sensual pleasures.
He is one who delights
  in the ending of craving,
  a disciple of the Rightly
  Self-Awakened One.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
186 & 187

Even a cloudburst of sovereigns would never
Allow one to have all one asks for of pleasure.
The one who goes hunting for sensual enjoyment
Finds little enchantment but much disappointment.

So, one who can see this, possessed of discretion,
Does not even covet the pleasures of heaven.
The Blessed One’s pupils pursue his instruction
And find their enjoyment in craving’s destruction.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 187 Even in heavenly pleasures he finds no satisfaction, the disciple who is fully awakened delights only in the destruction of all desires.
英譯(Cited from DLMBS) [12]
DhP 187
[continued from DhP 186]
he does not find liking even for divine pleasures.
A student of the truly and completely Awakened One is devoted to destruction of cravings. [DLMBSFn-V187]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 187
Dhammapada Dhp. 188
巴利原典 (PTS) [1]
188. Bahū ve saraṇaṃ yanti pabbatāni vanāni ca
Ārāmarukkhacetyāni manussā bhayatajjitā.
巴利原典 (CSCD) [2]
188. Bahuṃ ve saraṇaṃ yanti, pabbatāni vanāni ca;
Ārāmarukkhacetyāni, manussā bhayatajjitā.
漢譯( 了參 法師 譯, 文言文版) [3] 一八八 諸人恐怖故,去皈依山岳,或依於森林,園苑樹支提。 [LChnFn14-09][LChnFn14-10][MettFn14-10][MettFn14-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
188 被怖畏驚嚇的人尋求許多歸依處:
山、林、園、樹與塔。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:或多自歸,山川樹神,廟立圖像,祭祠求福T04, 567b
  2. 法句譬喻經:或多自歸,山川樹神,厝立圖像,禱祠求福T04, 601c
  3. 出曜經:人多求自歸,山川樹木神,園觀及神祠,望免苦患難T04,740b
  4. 法集要頌經:人多求自歸,山川樹木神,園觀及神祀,望免苦患難T04,791c
5. 毘奈耶雜事:眾人怖所逼,多歸依諸山,園苑及樹林,制底深叢處T24,333a
6. 大毘婆沙論:眾人怖所逼,多歸依諸山,園苑及叢林,孤樹制多等T27,177a
7. 阿毘曇毘婆沙論:多有歸趣,山川樹林,園觀塔廟,以畏他故T28,134a
8. 俱舍論:眾人怖所逼,多歸依諸山,園苑及叢林,孤樹制多等T29,76c
9. 俱舍釋論:多人求歸依,諸山及密林,園苑樹支提,怖畏所逼惱T29,233c
10. 舍利弗毘曇:歸依處眾多,山巖及樹木,園林及神寺,斯由苦所逼T28,573c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

RELEASE FROM SUFFERING IS GAINED BY SEEKING REFUGE IN THE BUDDHA, DHAMMA AND THE SANGHA

  1. To many a refuge fear-stricken men betake themselves - to hills, woods, groves, trees, and shrines.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 188. Driven only by fear, do men go for refuge to many places — to hills, woods, groves, trees and shrines.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

188-192

They go to many a refuge,
  to mountains and forests,
  to park and tree shrines:
people threatened with danger.
That's not the secure refuge,
  not the supreme refuge,
that's not the refuge,
having gone to which,
  you gain release
  from all suffering & stress.

  But when, having gone
to the Buddha, Dhamma,
& Sangha for refuge,
you see with right discernment
the four noble truths —
                     stress,
         the cause of stress,
  the transcending of stress,
& the noble eightfold path,
  the way to the stilling of stress:
that's the secure refuge,
that, the supreme refuge,
that is the refuge,
having gone to which,
  you gain release
  from all suffering & stress.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
188-192

In a dangerous plight,
The faint-hearted take flight,
For a refuge to run to,
Distracted by fright.

To the shrines and pagodas
And mountains they flee;
To the jungles and meadows
And sanctified trees.

But unfit are such places
As havens of safety,
And none can be deemed
As a refuge supreme.

For although they may reach
Such secluded retreats,
They would not from their sorrows
Be utterly freed.

Thus, whoever dismayed
Wants a refuge supreme,
To the Buddha and Dhamma
And Sangha should flee,

And with wisdom direct
Should on Four Truths reflect,
Which are: Sorrows reality,
Sorrow’s causality,
Sorrow’s transcendence
And Eightfold Modality.

These are, indeed,
The protections supreme.
Having realised such safety
From sorrow one’s free.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 188 Men, driven by fear, go to many a refuge, to mountains and forests, to groves and sacred trees.
英譯(Cited from DLMBS) [12]
DhP 188
People, driven by fear, go for the refuge to many places:
mountains, forests, gardens, trees and shrines. [DLMBSFn-V188]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 188
Dhammapada Dhp. 189
巴利原典 (PTS) [1]
189. Netaṃ kho saraṇaṃ khemaṃ netaṃ saraṇamuttamaṃ
Netaṃ saraṇamāgamma sabbadukkhā pamuccati.
巴利原典 (CSCD) [2]
189. Netaṃ kho saraṇaṃ khemaṃ, netaṃ saraṇamuttamaṃ;
Netaṃ saraṇamāgamma, sabbadukkhā pamuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 一八九 此非安穩依,此非最上依,如是皈依者,不離一切苦。 [MettFn14-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
189 此非平安歸依處,此非至上歸依處。
歸依這個歸依處,不能解脫一切苦。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:自歸如是,非吉非上,彼不能來,度我眾苦T04, 567b
  2. 法句譬喻經:自歸如是,非吉非上,彼不能來,度汝眾苦T04, 601c
  3. 出曜經:此非自歸上,亦非有吉利,如有自歸者,不脫一切苦T04,740b
  4. 法集要頌經:此非自歸上,亦非有吉利,如有自歸者,不脫一切苦 T04,791c
5. 毘奈耶雜事:此歸依非勝,此歸依非尊,不因此歸依,能解脫眾苦T24, 333a
6. 大毘婆沙論:此歸依非勝,此歸依非尊,不因此歸依,能解脫眾苦T27, 177a
7. 阿毘曇毘婆沙論:此歸非安,此歸非勝,其所歸趣,不能免苦T28, 134a
8. 俱舍論:此歸依非勝,此歸依非尊,不因此歸依,能解脫眾苦T29, 76c
9. 俱舍釋論:此歸依非勝,此歸依非上,若至此歸依,不解脫眾苦T29, 233c
10. 舍利弗毘曇:此歸非安隱,此歸非為上,非歸依此處,能離一切苦T28,573c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Nay no such refuge is safe, no such refuge is supreme. Not by resorting to such a refuge is one freed from all ill.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 189. Such, indeed, is no safe refuge; such is not the refuge supreme. Not by resorting to such a refuge is one released from all suffering.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

188-192

They go to many a refuge,
  to mountains and forests,
  to park and tree shrines:
people threatened with danger.
That's not the secure refuge,
  not the supreme refuge,
that's not the refuge,
having gone to which,
  you gain release
  from all suffering & stress.

  But when, having gone
to the Buddha, Dhamma,
& Sangha for refuge,
you see with right discernment
the four noble truths —
                     stress,
         the cause of stress,
  the transcending of stress,
& the noble eightfold path,
  the way to the stilling of stress:
that's the secure refuge,
that, the supreme refuge,
that is the refuge,
having gone to which,
  you gain release
  from all suffering & stress.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
188-192

In a dangerous plight,
The faint-hearted take flight,
For a refuge to run to,
Distracted by fright.

To the shrines and pagodas
And mountains they flee;
To the jungles and meadows
And sanctified trees.

But unfit are such places
As havens of safety,
And none can be deemed
As a refuge supreme.

For although they may reach
Such secluded retreats,
They would not from their sorrows
Be utterly freed.

Thus, whoever dismayed
Wants a refuge supreme,
To the Buddha and Dhamma
And Sangha should flee,

And with wisdom direct
Should on Four Truths reflect,
Which are: Sorrows reality,
Sorrow’s causality,
Sorrow’s transcendence
And Eightfold Modality.

These are, indeed,
The protections supreme.
Having realised such safety
From sorrow one’s free.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 189 But that is not a safe refuge, that is not the best refuge; a man is not delivered from all pains after having gone to that refuge.
英譯(Cited from DLMBS) [12]
DhP 189
This refuge is not safe; this refuge is not supreme.
Having come to such a refuge, one will not be free from all suffering. [DLMBSFn-V189]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 189
Dhammapada Dhp. 190
巴利原典 (PTS) [1]
190. Yo ca buddhañca dhammañca saṅghañca saraṇaṃ gato
cattāri ariyasaccāni sammappaññāya passati.
巴利原典 (CSCD) [2]
190. Yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato;
Cattāri ariyasaccāni, sammappaññāya passati.
漢譯( 了參 法師 譯, 文言文版) [3] 一九0 若人皈依佛,皈依法及僧,由於正智慧,得見四聖諦。 [MettFn14-11][MettFn14-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
190 歸依佛與法與僧者,以正慧知見四聖諦:
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:如有自歸,佛法聖眾,道德四諦,必見正慧T04, 567b
  2. 法句譬喻經:如有自歸,佛法僧眾,道德四諦,必見正慧T04, 601c
  3. 出曜經:若有自歸佛,歸法比丘僧,修習聖四諦,如慧之所見T04, 740b
  4. 法集要頌經:若有自歸佛,及法苾芻僧,修習聖四諦,如慧之所見T04,791c
5. 毘奈耶雜事:諸有歸依佛,及歸依法僧,於四聖諦中,恒以慧觀察T24, 333a
6. 大毘婆沙論:諸有歸依佛,及歸依法僧,於四聖諦中,恒以慧觀察T27, 177a
7. 阿毘曇毘婆沙論:若歸趣佛,法及眾僧,於四聖諦,能以慧見T28,134a
8. 俱舍論:諸有歸依佛,及歸依法僧,於四聖諦中,恒以慧觀察T29, 76c
9. 俱舍釋論:若人歸依佛,歸依法及僧,四種聖諦義,依慧恒觀察T29, 233c
10. 舍利弗阿毘曇論:若歸佛法僧,正觀四真諦T28, 574a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] 190-192. He who has gone for refuge to the Buddha, the Dhamma, and the Sangha, sees with right knowledge the four Noble Truths - Sorrow, the Cause of Sorrow, the Transcending of Sorrow, and the Noble Eightfold Path which leads to the Cessation of Sorrow. This, indeed, is refuge secure. This, indeed, is refuge supreme. By seeking such refuge one is released from all sorrow.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 190-191. He who has gone for refuge to the Buddha, the Teaching and his Order, penetrates with transcendental wisdom the Four Noble Truths — suffering, the cause of suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering. [BudRkFn-v190-191]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

188-192

They go to many a refuge,
  to mountains and forests,
  to park and tree shrines:
people threatened with danger.
That's not the secure refuge,
  not the supreme refuge,
that's not the refuge,
having gone to which,
  you gain release
  from all suffering & stress.

  But when, having gone
to the Buddha, Dhamma,
& Sangha for refuge,
you see with right discernment
the four noble truths —
                     stress,
         the cause of stress,
  the transcending of stress,
& the noble eightfold path,
  the way to the stilling of stress:
that's the secure refuge,
that, the supreme refuge,
that is the refuge,
having gone to which,
  you gain release
  from all suffering & stress.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
188-192

In a dangerous plight,
The faint-hearted take flight,
For a refuge to run to,
Distracted by fright.

To the shrines and pagodas
And mountains they flee;
To the jungles and meadows
And sanctified trees.

But unfit are such places
As havens of safety,
And none can be deemed
As a refuge supreme.

For although they may reach
Such secluded retreats,
They would not from their sorrows
Be utterly freed.

Thus, whoever dismayed
Wants a refuge supreme,
To the Buddha and Dhamma
And Sangha should flee,

And with wisdom direct
Should on Four Truths reflect,
Which are: Sorrows reality,
Sorrow’s causality,
Sorrow’s transcendence
And Eightfold Modality.

These are, indeed,
The protections supreme.
Having realised such safety
From sorrow one’s free.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 190 He who takes refuge with Buddha, the Law, and the Church; he who, with clear understanding, sees the four holy truths:--
英譯(Cited from DLMBS) [12]
DhP 190
And who has gone for refuge to the Buddha, Dharma and Sangha,
sees with a true wisdom Four Noble Truths. [DLMBSFn-V190]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 190
Dhammapada Dhp. 191
巴利原典 (PTS) [1]
191. Dukkhaṃ dukkhasamuppādaṃ dukkhassa ca atikkamaṃ
Ariyañcaṭṭhaṅgikaṃ maggaṃ dukkhūpasamagāminaṃ.
巴利原典 (CSCD) [2]
191. Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;
Ariyaṃ caṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一九一 苦與苦之因,以及苦之滅,並八支聖道,能令苦寂滅。 [LChnFn14-11][LChnFn14-12][MettFn14-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
191 苦、苦的集起、超越苦與導向苦止息的八支聖道。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:生死極苦,從諦得度,度世八道,斯除眾苦T04, 567b
  2. 法句譬喻經:生死極苦,從諦得度,度世八難,斯除眾苦T04, 601c
  3. 出曜經:苦因苦緣生,當越此苦本,賢聖八品道,滅盡甘露際T04,740b
  4. 法集要頌經:苦因緣苦生,當越此苦本,賢聖八品道,滅盡甘露際T04,791c
5. 毘奈耶雜事:知苦知苦集,知永超眾苦,知八支聖道,趣安隱涅槃T24, 333a
6. 大毘婆沙論:知苦知苦集,知永超眾苦,知八支聖道,趣安隱涅槃T27, 177a
7. 阿毘曇毘婆沙論:此趣是安,此趣是勝,此趣能免,一切眾苦T28, 134a
8. 俱舍論:知苦知苦集,知永超眾苦,知八支聖道,趣安隱涅槃T29,76c
9. 俱舍釋論:苦及苦生集,一向過離苦,具八分聖道,趣向苦寂靜T29,233c
10. 舍利弗毘曇:苦由於集生,能滅於苦集,八正安隱道,必至甘露處T28,574a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] 190-192. He who has gone for refuge to the Buddha, the Dhamma, and the Sangha, sees with right knowledge the four Noble Truths - Sorrow, the Cause of Sorrow, the Transcending of Sorrow, and the Noble Eightfold Path which leads to the Cessation of Sorrow. This, indeed, is refuge secure. This, indeed, is refuge supreme. By seeking such refuge one is released from all sorrow.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 190-191. He who has gone for refuge to the Buddha, the Teaching and his Order, penetrates with transcendental wisdom the Four Noble Truths — suffering, the cause of suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering. [BudRkFn-v190-191]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

188-192 [ThaniSFn-V191]

They go to many a refuge,
  to mountains and forests,
  to park and tree shrines:
people threatened with danger.
That's not the secure refuge,
  not the supreme refuge,
that's not the refuge,
having gone to which,
  you gain release
  from all suffering & stress.

  But when, having gone
to the Buddha, Dhamma,
& Sangha for refuge,
you see with right discernment
the four noble truths —
                     stress,
         the cause of stress,
  the transcending of stress,
& the noble eightfold path,
  the way to the stilling of stress:
that's the secure refuge,
that, the supreme refuge,
that is the refuge,
having gone to which,
  you gain release
  from all suffering & stress.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
188-192

In a dangerous plight,
The faint-hearted take flight,
For a refuge to run to,
Distracted by fright.

To the shrines and pagodas
And mountains they flee;
To the jungles and meadows
And sanctified trees.

But unfit are such places
As havens of safety,
And none can be deemed
As a refuge supreme.

For although they may reach
Such secluded retreats,
They would not from their sorrows
Be utterly freed.

Thus, whoever dismayed
Wants a refuge supreme,
To the Buddha and Dhamma
And Sangha should flee,

And with wisdom direct
Should on Four Truths reflect,
Which are: Sorrows reality,
Sorrow’s causality,
Sorrow’s transcendence
And Eightfold Modality.

These are, indeed,
The protections supreme.
Having realised such safety
From sorrow one’s free.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 191 Viz. pain, the origin of pain, the destruction of pain, and the eightfold holy way that leads to the quieting of pain;--
英譯(Cited from DLMBS) [12]
DhP 191
Suffering, origin of suffering, overcoming of suffering,
and the noble eightfold path, leading to appeasement of suffering. [DLMBSFn-V191]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 191
Dhammapada Dhp. 192
巴利原典 (PTS) [1]
192. Etaṃ kho saraṇaṃ khemaṃ etaṃ saraṇamuttamaṃ
Etaṃ saraṇamāgamma sabbadukkhā pamuccati.
巴利原典 (CSCD) [2]
192. Etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇamuttamaṃ;
Etaṃ saraṇamāgamma, sabbadukkhā pamuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 一九二 此皈依安穩,此皈依無上,如是皈依者,解脫一切苦。 [LChnFn14-13][MettFn14-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
192 這是平安歸依處,這是至上歸依處。
歸依這個歸依處,就能解脫一切苦。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:自歸三尊,最吉最上,唯獨有是,度一切苦T04, 567b
  2. 法句譬喻經:自歸三尊,最吉最上,唯獨有是,度一切苦T04, 601c
  3. 出曜經:是為自歸上,非不有吉利,如有自歸者,得脫一切苦T04, 740b
  4. 法集要頌經:是為自歸上,非不有吉利,如有自歸者,得脫一切苦T04,792a
5. 毘奈耶雜事:此歸依最勝,此歸依最尊,必因此歸依,能解脫眾苦T24, 333a
6. 大毘婆沙論:此歸依最勝,此歸依最尊,必因此歸依,能解脫眾苦T27, 177a
7. 俱舍論:此歸依最勝,此歸依最尊,必因此歸依,能解脫眾苦T29, 76c
8. 俱舍釋論:此歸依最勝,此歸依為上,若至此歸依,則解脫眾苦T29, 233c
9. 舍利弗毘曇:此歸最為安,此歸最為上,歸依於此處,能離一切苦T28, 574a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] 190-192. He who has gone for refuge to the Buddha, the Dhamma, and the Sangha, sees with right knowledge the four Noble Truths - Sorrow, the Cause of Sorrow, the Transcending of Sorrow, and the Noble Eightfold Path which leads to the Cessation of Sorrow. This, indeed, is refuge secure. This, indeed, is refuge supreme. By seeking such refuge one is released from all sorrow.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 192. This indeed is the safe refuge, this the refuge supreme. Having gone to such a refuge, one is released from all suffering.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

188-192

They go to many a refuge,
  to mountains and forests,
  to park and tree shrines:
people threatened with danger.
That's not the secure refuge,
  not the supreme refuge,
that's not the refuge,
having gone to which,
  you gain release
  from all suffering & stress.

  But when, having gone
to the Buddha, Dhamma,
& Sangha for refuge,
you see with right discernment
the four noble truths —
                     stress,
         the cause of stress,
  the transcending of stress,
& the noble eightfold path,
  the way to the stilling of stress:
that's the secure refuge,
that, the supreme refuge,
that is the refuge,
having gone to which,
  you gain release
  from all suffering & stress.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
188-192

In a dangerous plight,
The faint-hearted take flight,
For a refuge to run to,
Distracted by fright.

To the shrines and pagodas
And mountains they flee;
To the jungles and meadows
And sanctified trees.

But unfit are such places
As havens of safety,
And none can be deemed
As a refuge supreme.

For although they may reach
Such secluded retreats,
They would not from their sorrows
Be utterly freed.

Thus, whoever dismayed
Wants a refuge supreme,
To the Buddha and Dhamma
And Sangha should flee,

And with wisdom direct
Should on Four Truths reflect,
Which are: Sorrows reality,
Sorrow’s causality,
Sorrow’s transcendence
And Eightfold Modality.

These are, indeed,
The protections supreme.
Having realised such safety
From sorrow one’s free.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 192 That is the safe refuge, that is the best refuge; having gone to that refuge, a man is delivered from all pain.
英譯(Cited from DLMBS) [12]
DhP 192
This refuge is safe; this refuge is supreme.
Having come to such a refuge, one will be free from all suffering. [DLMBSFn-V192]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 192
Dhammapada Dhp. 193
巴利原典 (PTS) [1]
193. Dullabho purisājañño na so sabbattha jāyati
Yattha so jāyati dhīro taṃ kūlaṃ sukhamedhati.
巴利原典 (CSCD) [2]
193. Dullabho purisājañño, na so sabbattha jāyati;
Yattha so jāyati dhīro, taṃ kulaṃ sukhamedhati.
漢譯( 了參 法師 譯, 文言文版) [3] 一九三 聖人極難得,彼非隨處生;智者所生處,家族咸蒙慶。 [LChnFn14-14][MettFn14-13][MettFn14-14][MettFn14-15]
漢譯( 敬法 法師 譯, 白話文版) [4]
193 至聖潔者甚難得,他不生於一切處。
此賢者出生之地,其家必定得安樂。 [CFFn14-02]
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:明人難值,亦不比有,其所生處,族親蒙慶T04, 567b
  2. 出曜經:人尊甚難遇,終不虛託生,設當託生處,彼家必蒙慶T04,756b
  3. 法集要頌:人智甚難遇,終不虛託生,設當託生處,彼家必蒙慶,T04,794c
4. 佛說孛經抄:明人難值,而不比有,其所生處,族親蒙慶T17, 733a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE NOBLE ARE RARE

  1. Hard to find is a man of great wisdom: such a man is not born everywhere. Where such a wise man is born, that family thrives happily.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 193. Hard to find is the thoroughbred man (the Buddha); he is not born everywhere. Where such a wise man is born, that clan thrives happily.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

193

It's hard to come by
  a thoroughbred of a man.
It's simply not true
  that he's born everywhere.
Wherever he's born, an enlightened one,
the family prospers,
     is happy.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
193
It’s hard to discover a man of real quality;
Such are not born in just any locality.
Countries where sages have found their nativity,
People thereof come to happy prosperity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 193 A supernatural person (a Buddha) is not easily found, he is not born everywhere. Wherever such a sage is born, that race prospers.
英譯(Cited from DLMBS) [12]
DhP 193
Hard to find is a noble person. He is not born everywhere.
Where is such a wise one born, that family prospers happily. [DLMBSFn-V193]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 193
Dhammapada Dhp. 194
巴利原典 (PTS) [1]
194. Sukho buddhānaṃ uppādo sukhā saddhammadesanā
Sukhā saṅghassa sāmaggi samaggānaṃ tapo sukho.
巴利原典 (CSCD) [2]
194. Sukho buddhānamuppādo, sukhā saddhammadesanā;
Sukhā saṅghassa sāmaggī, samaggānaṃ tapo sukho.
漢譯( 了參 法師 譯, 文言文版) [3] 一九四 諸佛出現樂,演說正法樂,僧伽和合樂,修士和合樂。 [MettFn14-16]
漢譯( 敬法 法師 譯, 白話文版) [4]
194 諸佛的出現是樂,正法的宣說是樂,
僧伽的和合是樂,和合者之修行樂。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:諸佛興快,說經道快,眾聚和快,和則常安T04, 567b
  2. 出曜經:諸佛興出樂,說法堪受樂,眾僧和亦樂,和則常有安T04, 755c
  3. 法集要頌經:諸佛出興樂,說法堪受樂,眾僧和合樂,和則常有安T04,794c
4. 新歲經:諸佛興出快,說經法亦快,聖眾和同快,和常得安樂T01,860c
5. 佛說孛經抄:有佛興快,演經道快,眾聚和快,和則常安T17, 732a
6. 解脫戒經:有佛興世樂,興世說法樂,眾僧和合樂,和合持戒樂T24, 659a
7. 根本薩婆多部律攝:諸佛出現於世樂,演說微妙正法樂,僧伽一心同見樂,和合俱修勇進樂214 T24, 525b
8. 福蓋正行:諸佛出世樂,演說正法樂,眾僧和合樂,令修諸善行T32,726a
9. 俱舍論:諸佛出現樂,演說正法樂,僧眾和合樂,同修勇進樂T29, 2c
10. 俱舍釋論:諸佛生現樂,說正法亦樂,大眾和合樂,聚集出家樂T29, 163b
11. 太子瑞應:生世得覩佛,聞受經法快,得與辟支佛,真人會亦快T03,479c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THINGS THAT TEND TO HAPPINESS

  1. Happy is the birth of Buddhas. Happy is the teaching of the sublime Dhamma. Happy is the unity of the Sangha. [NāradaFn14-17] Happy is the discipline of the united ones.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 194. Blessed is the birth of the Buddhas; blessed is the enunciation of the sacred Teaching; blessed is the harmony in the Order, and blessed is the spiritual pursuit of the united truth-seeker.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

194

A blessing:     the arising of Awakened Ones.
A blessing:     the teaching of true Dhamma.
A blessing:     the concord of the Sangha.
The austerity of those in concord
     is a blessing.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
194
How delightful is the advent of the Buddhas;
How delightful is the teaching of the Dhamma;
In the Sangha, how delightful solidarity;
In concord, how delightful our austerity!
英譯(Translated from the Pali by Friedrich Max Müller) [10] 194 Happy is the arising of the awakened, happy is the teaching of the True Law, happy is peace in the church, happy is the devotion of those who are at peace.
英譯(Cited from DLMBS) [12]
DhP 194
Happy is birth of the Awakened Ones. Happy is teaching of the True Dharma.
Happy is unity of the Sangha. Happy is meditation of those in unity. [DLMBSFn-V194]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 194
Dhammapada Dhp. 195
巴利原典 (PTS) [1]
195. Pūjārahe pūjayato buddhe yadi va sāvake
Papañca samatikkante tiṇṇasokapariddave.
巴利原典 (CSCD) [2]
195. Pūjārahe pūjayato, buddhe yadi va sāvake;
Papañcasamatikkante, tiṇṇasokapariddave.
漢譯( 了參 法師 譯, 文言文版) [3] 一九五 供養供應者──脫離於虛妄,超越諸憂患,佛及佛弟子。 [LChnFn14-15][MettFn14-17]
漢譯( 敬法 法師 譯, 白話文版) [4]
195 他頂禮應頂禮的人,無論是佛陀或弟子:
已經超越虛妄的人、已越渡了愁悲的人;
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:佛為尊貴,斷漏無婬,諸釋中雄,一群從心T04,567b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HONOUR TO WHOM HONOUR IS DUE

195-196. He who reverences those worthy of reverence, whether Buddhas or their disciples; those who have overcome the impediments [NāradaFn14-18] and have got rid of grief and lamentation - the merit of him who reverences such peaceful [NāradaFn14-19] and fearless Ones [NāradaFn14-20] cannot be measured by anyone as such and such.

英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 195-196. He who reveres those worthy of reverence, the Buddhas and their disciples, who have transcended all obstacles and passed beyond the reach of sorrow and lamentation — he who reveres such peaceful and fearless ones, his merit none can compute by any measure.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

195-196 [ThaniSFn-V195-196]

If you worship those worthy of worship,
 — Awakened Ones or their disciples —
who've transcended
  objectifications,
  lamentation,
  & grief,
who are unendangered,
  fearless,
  unbound:
there's no measure for reckoning
that your merit's 'this much.'
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
195 & 196

To those who are worthy, whoever gives reverence,
To Buddhas, and monks who have cleared the impediments,
Crossed over grief and traversed lamentation,
Those safe from all quarters, who’ve reached liberation:
The greatness of merit from honouring such,
Can by no one be fixed at ‘just this-or-that much’.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 195, 196. He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody.
英譯(Cited from DLMBS) [12]
DhP 195
Who pays respects to those worthy of it, The Awakened Ones or their disciples,
who have gone beyond obstacles and overcame grief and sorrow,
[continued in DhP 196]. [DLMBSFn-V195]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 195
Dhammapada Dhp. 196
巴利原典 (PTS) [1]
196. Te tādise pūjayato nibbute akutobhaye
Na sakkā puññaṃ saṅkhātuṃ imettamapi kenaci.

Cuddasamo buddhavaggo.

巴利原典 (CSCD) [2]
196. Te tādise pūjayato, nibbute akutobhaye;
Na sakkā puññaṃ saṅkhātuṃ, imettamapi kenaci.

Buddhavaggo cuddasamo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

一九六 若供養如是──寂靜無畏者,其所得功德,無能測量者。 [MettFn14-17]

佛陀品第十四竟

漢譯( 敬法 法師 譯, 白話文版) [4]
196 他向這樣的人頂禮:寂靜各方皆無畏者,
他從中獲得的功德,無人能計量有多少。

佛陀品第十四完畢

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:快哉福報,所願皆成,敏於上寂,自致泥洹T04, 567b
2. 中本起經:快哉福報,所願皆成,上寂大人,自見泥洹T04, 160c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6] 195-196. He who reverences those worthy of reverence, whether Buddhas or their disciples; those who have overcome the impediments [NāradaFn14-18] and have got rid of grief and lamentation - the merit of him who reverences such peaceful [NāradaFn14-19] and fearless Ones [NāradaFn14-20] cannot be measured by anyone as such and such.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 195-196. He who reveres those worthy of reverence, the Buddhas and their disciples, who have transcended all obstacles and passed beyond the reach of sorrow and lamentation — he who reveres such peaceful and fearless ones, his merit none can compute by any measure.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

195-196 [ThaniSFn-V195-196]

If you worship those worthy of worship,
 — Awakened Ones or their disciples —
who've transcended
  objectifications,
  lamentation,
  & grief,
who are unendangered,
  fearless,
  unbound:
there's no measure for reckoning
that your merit's 'this much.'
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
195 & 196

To those who are worthy, whoever gives reverence,
To Buddhas, and monks who have cleared the impediments,
Crossed over grief and traversed lamentation,
Those safe from all quarters, who’ve reached liberation:
The greatness of merit from honouring such,
Can by no one be fixed at ‘just this-or-that much’.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 195, 196. He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody.
英譯(Cited from DLMBS) [12]
DhP 196
[continued from DhP 195].
Those who pay respects to such emancipated and fearless ones,
nobody is able to calculate their merit as such and such. [DLMBSFn-V196]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十四:佛陀品 Dhp. 196

備註:

[1](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18) 〔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, 18) 〔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, 18)

〔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, 18) 〔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, 18)

〔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, 18) 〔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, 18) 〔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, 18) 〔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, 18) 〔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, 18) 〔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, 18) 〔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, 18) 〔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
[LChnFn14-01]〔註14-01〕 此二頌是佛陀對魔女說的。
[LChnFn14-02]〔註14-02〕 征服情欲。
[LChnFn14-03]〔註14-03〕 全句的意思是「被他所征服的情欲,在此世間中,不可能再隨從他了」。
[LChnFn14-04]〔註14-04〕 已無愛欲。
[LChnFn14-05]〔註14-05〕 意指涅槃。
[LChnFn14-06]〔註14-06〕 原文 Patimokkha 為「別解脫律儀戒」,有二百二十七條主要的律文,為一切比丘所遵守的。
[LChnFn14-07]〔註14-07〕 指八定(Atthasamapatti)--四禪定及四空定。
[LChnFn14-08]〔註14-08〕 下二頌連貫。
[LChnFn14-09]〔註14-09〕 以下五頌相連。
[LChnFn14-10]〔註14-10〕 「樹支提」(Rukkha-cetya)為「樹廟」,乃印度之樹神,以樹崇拜的對象,猶如塔廟。
[LChnFn14-11]〔註14-11〕 「苦之因」即集諦。「苦之滅」即滅諦。
[LChnFn14-12]〔註14-12〕 「八支聖道」(Ariyam atthangikam maggam)即:正見(Sammaditthi),正思惟(Sammasankappa),正語(Sammavaca),正業(Sammakamanta),正命(生活)(Sammaajiva),正精進(Sammavayama),正念(Sammasati),正定(Sammasamadhi)。此二句即指苦滅之道--簡稱道諦。
[LChnFn14-13]〔註14-13〕 即三寶及四聖諦。
[LChnFn14-14]〔註14-14〕 指佛陀。
[LChnFn14-15]〔註14-15〕 下二頌連貫。
[CFFn14-01]〔敬法法師註14-02〕 31 註釋:「 無邊之境 」(anantagocaraṁ):能取無邊所緣的一切知智(sabbaññutaññāṇa)之境是無限的。「以何道」(kena padena):對於還有貪欲等道其中一道的人,你們能以道來引誘他。但是佛陀連一道也沒有了,你們能以何道來引誘無道之佛?
[CFFn14-02]〔敬法法師註14-02〕 32 註:於此,至聖潔者與賢者是指佛陀。
[MettFn14-01]〔明法尊者註14-01〕 佛智無邊.無行跡 :佛陀的智慧無邊(指具有「一切知智」sabbaññuta-ñāṇa)。無行跡(anantagocaraṁ)指無任何貪愛、無明之行為。
[MettFn14-02]〔明法尊者註14-02〕 修禪定 :DhA.:「 凡是徹底從事禪那 ︰即思慮「相」、思慮「所緣」,在這兩種禪那上,會合應用:轉向、進入(定)、立足(定)、出定、省察(等五自在)。」
[MettFn14-03]〔明法尊者註14-03〕 出家寂靜 :nekkhammupasama,離欲.寂靜。
[MettFn14-04]

〔明法尊者註14-04〕 霍香葉龍王(Erakapatta伊羅鉢多)在迦葉佛時為一比丘,因後悔拔霍香葉,持戒不圓滿,死後投生為一條獨木舟大小的龍王。霍香葉龍王派美麗的女兒每半個月到人間唱歌跳舞,兼出問題,如果可以全部解答就可能娶她為妻。題目是︰「誰是主宰王?誰是染污王?怎樣評論離染?怎樣評論愚蠢?」一位年輕人正要走去回答問題。佛陀觀察他有證果的潛力,於是在中途攔下,告訴他正確答案︰「主宰六門者稱王。受染污者為染污王。無染者為離染。染者稱為愚蠢。」他當下就證初果。他對龍女的欲望也消失,不夠他仍然前往回答。龍王知道有佛陀已出世,就跟他去見佛陀。佛陀說此偈。(《佛本行集經》卷第三十七~八,T3.825.3 ff.;cf.《大比丘三千威儀》卷上,T24.913.2)

PS: 請參 法句經故事集 ,十四~三、龍王和他的女兒 (偈 182)。

[MettFn14-05]〔明法尊者註14-05〕 Sabbapāpassa akaranaṁ, kusalassa upasampadā, sacittapariyodapanaṁ, etaṁ Buddhāna sāsanaṁ. 本偈一般流傳:「諸惡莫作,眾善奉行,自淨其意,是諸佛教。」原意是︰「一切惡不作,具足眾善,淨化自心,這是一切佛陀所教示的。」
[MettFn14-06]〔明法尊者註14-06〕 嚴持於戒律 ︰pātimokkhe ca saṁvaro,即比丘守護比丘戒(波羅提木叉)。
[MettFn14-07]〔明法尊者註14-07〕 增上定 ︰即增上心(adhicitta)指禪定,四禪、四空定。
[MettFn14-08](1, 2, 3)

〔明法尊者註14-08〕 有一次,阿難尊者請教佛陀,過去七佛的父母、壽量、菩提、聲聞眾、上首聲聞眾、上首侍者、所有的講說、不說布薩、為什麼他們不說布薩?其他的佛陀又如何?佛陀回答說,所有諸佛的佛法都是一樣的,佛陀馬上背誦過去諸佛在說法時所開講的一些偈語。

PS: 請參 法句經故事集 ,十四~四、佛陀的教誨 (偈 183~185)。

[MettFn14-09](1, 2)

〔明法尊者註14-09〕 (Dhp. 186: cf. M i130); 一位比丘因父親過世,留遺產給他和弟弟,起初他說他不需要,後來,他想想如果有錢日子就好過,因此就悶悶不樂。佛陀就給他一些告誡。

PS: 請參 法句經故事集 ,十四~五、不知足的年輕比丘 (偈 186~187)。

[MettFn14-10]〔明法尊者註14-10〕 樹支提 ︰樹塔廟,建廟於樹邊,祭樹神。凡夫因恐怖的緣故,去皈依山岳、森林、園林、樹塔廟。在台灣也有拜樹頭公。
[MettFn14-11]〔明法尊者註14-11〕 四聖諦 :苦、集(苦因)、滅(苦滅--涅槃)、道(苦滅之道--八支聖道)。時時能實踐四聖諦,不久即可使苦滅絕。
[MettFn14-12](1, 2, 3, 4, 5)

〔明法尊者註14-12〕 (Dhp. 192: cp. Dhp. 189); 火授婆羅門(Aggidattabrāhmaṇa)是摩訶憍薩羅王(Mahākosala)的國師,摩訶憍薩羅王是波斯匿王的父親。摩訶憍薩羅王逝世後,火授棄產,離家,成為苦行者。他住處附近有一隻兇猛的傘蛇(ahichatta),火授向弟子說:「皈依山岳、森林、園林、樹,如此,你們就可以解除所有的痛苦。」有一天,佛陀跟大目犍連尊者就到火授的住處,借宿一夜。火授原本不答應,後來帶他們去傘蛇住的地方。這隻傘蛇被大目犍連尊者降伏。隔天,佛陀告誡火授:「只有依止佛法僧的人才能從世間苦解脫出來。」說法畢,火授和他的弟子們證得阿羅漢果,他們也都加入僧伽為比丘。

PS: 請參 法句經故事集 ,十四~六、祀得皈依三寶 (偈 188~192)。

[MettFn14-13]〔明法尊者註14-13〕 聖人 ︰purisājañño(purisa+jañña, 純粹的﹑貴族的),優秀的人,指佛陀。
[MettFn14-14]〔明法尊者註14-14〕 DhA.: yattha so jāyati dhīro uttamapañño sammāsambuddho.( 智者所生處 :最上智的佛陀。)
[MettFn14-15]

〔明法尊者註14-15〕 有一天,阿難尊者想到一個問題:「佛陀告訴我們,純種的大象生長在參達塔種(Chaddantakule) 和優薩陀種(Uposathakule),純種馬生長在信度種(Sindhavakule) 和哇拉卡沙王種 (Valāhakassarājakule),純種牛生長在南方(dakkhiṇapathe),但卻未提及最尊貴的人(purisājañño) 到底生長在何處?」於是,他就前去請教佛陀。佛陀說此偈。

PS: 請參 法句經故事集 ,十四~七、最高貴的人 (偈 193)。

[MettFn14-16]

〔明法尊者註14-16〕 諸比丘討論「在世間的幸福是什麼?」(“kiṁ nu kho imasmiṁ loke sukhan”ti),佛陀說此偈。

PS: 請參 法句經故事集 ,十四~八、幸福是什麼 (偈 194)。

[MettFn14-17](1, 2)

〔明法尊者註14-17〕 一婆羅門在耕作,佛陀請他過來相見。婆羅門來的時候順便拜天祠,但他沒有禮敬佛陀。佛陀肯定他拜天祠是對的,婆羅門就心情愉快。佛陀運用神通,在空中示現迦葉佛的金色塔,又說造塔的事,再說偈頌。

PS: 請參 法句經故事集 ,十四~九、尊敬值得尊敬的人 (偈 195~196)。

[NāradaFn14-01](Ven. Nārada 14-01) As the Buddha had eradicated all passions of lust, hatred, and delusion they could not arise in Him any more. His spiritual victory was unconquerable.
[NāradaFn14-02](Ven. Nārada 14-02) Because the eradicated passions do not arise again.
[NāradaFn14-03](Ven. Nārada 14-03) Since the Buddha is devoid of the tracks (pada) of lust, hatred, and delusion.
[NāradaFn14-04](Ven. Nārada 14-04) Being omniscient.
[NāradaFn14-05](Ven. Nārada 14-05) Of lust, hatred, and delusion.
[NāradaFn14-06](Ven. Nārada 14-06) Nessatha = will lead to temptation by bringing under the sway of the tempters.
[NāradaFn14-07](Ven. Nārada 14-07) Here Jhāna means both concentration (samatha) and insight (vipassanā).
[NāradaFn14-08](Ven. Nārada 14-08) Nekkhamma implies Nibbāna, which is gained by the subjugation of passions.
[NāradaFn14-09](Ven. Nārada 14-09) What is associated with the three immoral roots of attachment (lobha), ill-will (dosa), and delusion (moha) is evil. What is associated with the three moral roots of generosity (alobha), goodwill or loving-kindness (adosa) and wisdom (amoha) is good.
[NāradaFn14-10](Ven. Nārada 14-10) The religion of the Buddha is summarised in this verse.
[NāradaFn14-11](Ven. Nārada 14-11) Pabbajito, one who casts aside his impurities and has left the world.
[NāradaFn14-12](Ven. Nārada 14-12) Samaṇo, one who has subdued his passions, an ascetic.
[NāradaFn14-13](Ven. Nārada 14-13) Pātimokkha, these are the 220 chief rules (excluding the seven ways of settling disputes) which every bhikkhu is expected to observe.
[NāradaFn14-14](Ven. Nārada 14-14) Adhicitta, namely: the eight attainments (aññhasamāpatti), the four rūpa jhānas and the four arūpa jhānas. They are higher stages of mental concentration which enable one to gain supernormal powers.
[NāradaFn14-15](Ven. Nārada 14-15) One's best refuge is oneself. A Buddhist seeks refuge in the Buddha, the Dhamma and the Sangha as the Teacher, the Teaching and the Taught in order to gain his deliverance from the ills of life. The Buddha is the supreme teacher who shows the way to deliverance. The Dhamma is the unique way. The Sangha represents the Taught who have followed the way and have become living examples. One formally becomes a Buddhist by intelligently seeking refuge in this Triple Gem (Tisaraṇa). A Buddhist does not seek refuge in the Buddha with the hope that he will be saved by a personal act of deliverance. The confidence of a Buddhist in the Buddha is like that of a sick person in a noted physician, or of a student in his teacher.
[NāradaFn14-16](Ven. Nārada 14-16) That is, a Buddha.
[NāradaFn14-17](Ven. Nārada 14-17) Sangha is the oldest, democratically constituted, historic, celibate Order, founded by the Buddha. Strictly speaking, the Sangha denotes those noble disciples who have realized the four Paths and four Fruits. The ordinary bhikkhus of the present day are merely their representatives.
[NāradaFn14-18](1, 2) (Ven. Nārada 14-18) Papañca = impediments or obstacles such as attachment, false views and pride.
[NāradaFn14-19](1, 2) (Ven. Nārada 14-19) Those who have extinguished the fire of lust.
[NāradaFn14-20](1, 2) (Ven. Nārada 14-20) The passionless are fearless.
[BudRkFn-v190-191](1, 2) (Ven. Buddharakkhita vv. 190-191) The Order: both the monastic Order (bhikkhu sangha) and the Order of Noble Ones (ariya sangha) who have reached the four supramundane stages.
[ThaniSFn-V183-185](1, 2, 3) (Ven. Thanissaro V. 183-185) These verses are a summary of a talk called the Ovada Patimokkha, which the Buddha is said to have delivered to an assembly of 1,250 arahants in the first year after his Awakening. Verse 183 is traditionally viewed as expressing the heart of the Buddha's teachings.
[ThaniSFn-V191](Ven. Thanissaro V. 191) The noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
[ThaniSFn-V195-196](1, 2) (Ven. Thanissaro V. 195-196) Objectification = papañca. Alternative translations of this term would be proliferation, elaboration, exaggeration, complication. The term is used both in philosophical contexts — in connection with troubles and conflict — and in artistic contexts, in connection with the way in which an artistic theme is objectified and elaborated. Sn 4.14 states that the classifications of objectification begin with the perception by which one objectifies oneself — "I am thinker" — and then spread to objectify the rest of experience around the issues caused by that perception. MN 18 explains how this leads to conflict: "Dependent on eye & forms, eye-consciousness arises. The meeting of the three is contact. With contact as a requisite condition, there is feeling. What one feels, one perceives [labels in the mind]. What one perceives, one thinks about. What one thinks about, one objectifies. Based on what a person objectifies, the perceptions & categories of objectification assail him/her with regard to past, present, & future forms cognizable via the eye. [Similarly with the other senses.]... Now, with regard to the cause whereby the perceptions & categories of objectification assail a person: if there is nothing there to relish, welcome, or remain fastened to, then that is the end of obsession with passion, irritation, views, uncertainty, conceit, passion for becoming, & ignorance. That is the end of taking up rods & bladed weapons, of arguments, quarrels, disputes, accusations, divisive tale-bearing, & false speech. That is where these evil, unskillful actions cease without remainder."
[VaradoFn-V181](Ven. Varado V.181) Verse 181: "gods would wish their situation" (devāpi tesaṃ pihayanti). PED says pihayanti means desire or envy.
[DLMBSFn-V179]

(DLMBS Commentary V179) In the Kuru country there lived a Brahmin named Māgandiya. He had a very beautiful daughter. Many young men desired to marry her, but her father turned all of them down, thinking they were not good enough for her.

One morning, Māgandiya went to perform his daily fire worship. On the way he met the Buddha. Immediately he decided, that the Buddha would be an ideal husband for his daughter. Quickly he returned home and took his wife and daughter with him back to the place he met the Buddha.

In the meantime, the Buddha left his footprints at that place and went to another spot nearby. When Māgandiya's wife saw the footprints, she remarked, that these footprints belong to somebody, who has given up all cravings. But her husband did not pay any attention to that and proceeded to find the Buddha and offer his daughter to him.

The Buddha said he was not interested. He told them how the beautiful daughters of Māra tried to seduce him. He gave up all passions, all cravings, and all attachments. Even when he saw the most beautiful women - the daughters of Māra, he felt no desire. Compared with them, Māgandiya's daughter was nothing - why should he want even to touch her?

Both the Brahmin and his wife attained the third stage of Awakenment on hearing these words. Later they became a monk and a nun and soon attained Arahantship. But their daughter, Māgandiya, felt insulted and promised to take revenge on the Buddha.

[DLMBSFn-V180]

(DLMBS Commentary V180) The commentarial story for this verse is identical with the story for the previous verse (see DhP 179).

As the Buddha has eradicated all cravings, destroyed all roots of evil, these cannot "lead" him anywhere, there are no more rebirths for him. Nobody can trace him or destroy him.

[DLMBSFn-V181]

(DLMBS Commentary V181) Once, when the Buddha was staying in Sāvatthi, he was challenged by some other ascetics to perform a miracle. He therefore performed the Twin Miracle and proceeded to the Tāvatimsa heaven to teach Abhidharma there. His mother had been reborn in the Tusita heaven, but went to Tāvatimsa to learn the Teaching. After hearing the Dharma from the Buddha, his mother together with many other gods reached the first level of Awakenment.

The Buddha spent three months in Tāvatimsa. Venerable Sāriputta was spending the Rain Retreat in Samkassa and taught the Abhidharma, as the Buddha instructed him. At the end of the Retreat Venerable Moggallāna went to Tāvatimsa to see the Buddha and was informed that the Buddha would be coming back to Samkassa on the fool moon day at the end of the Rain Retreat.

On that day the Buddha appeared, six colored rays shining from his body. A great number of gods accompanied him and paid his homage to him before they left. Sāriputta exclaimed how magnificent the gods looked and how extraordinary that both human beings and gods respect the Buddha so much.

The Buddha replied with this verse, saying that indeed even the gods envy a buddha his qualities.

[DLMBSFn-V182]

(DLMBS Commentary V182) During the times of the past Buddha Kassapa, there was a monk. Once he committed a wrong deed and was tormented by regret. He was not able to overcome this and concentrate on his practice. Therefore he made no progress and was reborn as a Nāga. Nāgas are mythological beings, snakes that can change into humans. They are believed to have miraculous powers.

This Nāga's name was Erakapatta. He had a beautiful daughter. He announced that whoever could answer her questions, could marry her. Many young men tried but nobody was successful.

Once a young man named Uttara was on his way to try to answer the questions. The Buddha saw that he was very close to attaining the first stage of Awakenment, therefore he taught him answers to the questions. Immediately, Uttara attained the first stage. As a result, he had no longer desire for the Nāga princess. But he still went there to answer her questions.

The girl asked: "Who is a ruler?
Uttara replied: "Who controls his six senses."
"Is someone overpowered by moral defilements to be called a ruler?"
"No, only who is free from moral defilements can be called a ruler."
"What ruler is free from moral defilements?"
"One who is free from selfishness."
"Who is to be called a fool?"
"One who strives after sensual pleasures is a fool."

Uttara then answered many more questions. When Erakapatta found out that somebody was able to answer, he realized that a Buddha was again in this world. He asked Uttara to take him to the Buddha. There he paid homage to the Buddha and related his story.

The Buddha replied with this verse, saying that it is extremely rare to be born as a human being, and even rarer to be able to hear the Dharma from the mouth of a Buddha.

At the end of the discourse many monks attained Arahantship or at least the first stage of Awakenment.

[DLMBSFn-V183]

(DLMBS Commentary V183) This gatha, simply said, is Buddhism in a nutshell. Truly, what can be explained and expanded in hundreds of books, can be also abbreviated into three main guidelines. Not doing evil deeds - the first step on the road to Awakenment. But what exactly are "evil deeds"? A deed is considered evil if it brings suffering to any living being.

After one refrains from doing evil deeds one needs to do good deeds - to "gather" them like flowers. Good deeds are deeds that help living beings. They are based on loving kindness, compassion, sympathetic joy and equanimity. In order to be able to do so, one must cultivate these feelings in one's heart and mind.

These two steps are only preparatory stages to the final and most important action - purification of mind. The first two stages are here to prepare our mind for the highest goal. Without them it would be indeed impossible to purify our minds, for a mind that harbors evil thoughts can not purify itself.

The last verse mentions that this is the teaching of the buddhas. Why is the plural form used here? The historical Buddha Shakyamuni is believed to be just one from the long succession of Awakened beings, buddhas, who reach the nirvana by themselves and the become teachers of the Dharma. And as this verse states, their teachings might differ, but these three basic patterns do not change in either of them. Therefore, these lines can truly be described as the very core of Buddha's teaching.

[DLMBSFn-V184]

(DLMBS Commentary V184) Venerable Ānanda once asked the Buddha if the basic instructions for the behavior of the monks were the same in case of the past Buddhas, or if each Awakened One sets his own rules.

The Buddha replied with this verse and with the preceding one (DhP 183) and with the following one (DhP 185), saying that they were all the same. He also added that the previous Buddhas uttered these three verses also.

[DLMBSFn-V185](DLMBS Commentary V185) The story for this verse is identical with the one for the previous two verses (DhP 183, DhP 184). These three verses have been recited by the Buddhas of all times. It is a simple and basic summarization of most essential Buddhist teaching. Wanting little, content, not hurting others, moral life in seclusion and meditation in order to reach the highest goal, the Nirvana, complete freedom and emancipation of the mind.
[DLMBSFn-V186]

(DLMBS Commentary V186) At the Jetavana monastery there was a young monk. His teacher sent him to another monastery to practice meditation. While he was away, his father died and left some money for him with his brother. When the monk returned, he found out about this, but decided to continue living as a monk and told his brother to keep the money for himself.

Later, however, he began to regret, started to imagine his comfortable life as a layman with that amount of money. He became dissatisfied with his life as a monk and began loosing weight. Other monks persuaded him to seek help from the Buddha.

The Buddha told the monk this verse (and the following one, see DhP 187), saying that there is simply never enough money to satisfy the hunger. He told him the story of a king named Mandhātu, who had been a Universal Monarch a long time ago. He was reborn in Tavatimsa heaven and enjoyed immense riches and power for a long time. Then he started to wish he were the only ruler of Tavatimsa instead of Sakka, the king of the gods. Immediately he died and fell down from his heavenly state.

The young monk decided to continue his life as a monk and strived diligently to attain the Awakenment.

[DLMBSFn-V187]

(DLMBS Commentary V187) The story for this verse is identical with the one for the previous verse (DhP 187).

It is a well-known fact that people are never satisfied with what they have. Even millionaires want to become billionaires; even kings want to become emperors. So the Buddha's message is rather simple: be satisfied with little and rather strive for the spiritual perfection, do not wish for worldly possessions.

[DLMBSFn-V188]

(DLMBS Commentary V188) When the father of the king Pasenadi of Kosala, Mahā Kosala, was reigning, he had a head priest, named Aggidatta. When Mahā Kosala died, Aggidatta gave up his position and wealth and became an ascetic. He had many followers and lived on the border of Anga, Magadha and Kuru countries. His teaching to the people was: pay homage to forests, mountains, trees and shrines. By doing so, you will be freed from all evils.

Once the Buddha sent Venerable Moggallāna to teach the Dharma to Aggidatta. When Moggallāna arrived, he asked for a place to spend the night. They refused to let him stay with them. Close to that place was a cave where lived a very powerful Nagā and Aggidatta sent Moggallāna there, thinking Nagā would kill him. Moggallāna and the Nagā had a duel, but at the end the Nagā was subdued and spread his hood over Moggallāna's head, showing him respect.

In the morning, Aggidatta and his pupils went to the cave to find out what happened. When they saw the Nagā holding his head over Moggallāna, they were surprised and paid respects to Moggallāna.

When the Buddha arrived there, Moggallāna got up from his seat and paid homage to the Buddha, saying that he was only a disciple, the Buddha was his teacher. When Aggidatta heard that, his respect for the Buddha was only greater. The Buddha admonished them with this verse (and following ones, DhP 189, DhP 190, DhP 191, DhP 192), saying that trees and mountains are not a real refuge; only the Three Gems (Buddha, Dharma, Sangha) are the highest refuge.

Aggidatta and his pupils attained Arahantship immediately. They all became monks. Later, lay disciples of Aggidatta came to that place and were confused. Who was more powerful? Aggidatta or the Buddha? Aggidatta got up from his seat and paid homage to the Buddha, saying that he was only a humble disciple, the Buddha was the highest teacher.

[DLMBSFn-V189]

(DLMBS Commentary V189) The story for this verse is identical with the one for the preceding verse (DhP 188) and the following ones (DhP 190, DhP 191, DhP 192).

Trees or mountains are not liberated from the round of rebirths. Neither are the protective gods that may inhabit them. Therefore, taking these things as a refuge will not help us in the goal, liberation of mind from the round of rebirths, the Samsāra.

[DLMBSFn-V190]

(DLMBS Commentary V190) The story for this verse is identical with the one for the preceding verses (DhP 188, DhP 189) and the following ones (DhP 191, DhP 192).

The Triple Gem, the Buddha (Awakened One), the Dharma (his teaching) and the Sangha (the community of his followers) are the highest possible refuge, because the Buddha has reached Awakenment, the Dharma is the teaching how to reach this goal and the Sangha is the community of people who are on the way to reach it.

Having taken refuge in this Triple Gem, one can clearly see the Four Noble Truths, the most important of all the Buddhist teachings. They are: 1) The truth of Suffering, 2) The truth of Origin of Suffering, 3) The truth of Extinction of Suffering and 4) The truth of the Path, leading to the Extinction of Suffering.

[DLMBSFn-V191]

(DLMBS Commentary V191) The story for this verse is identical with the one for the preceding verses (DhP 188, DhP 189, DhP 190) and the following one (DhP 192).

These are so called Four Noble Truths, one of the most important teachings of the Buddha. They are:

  1. The Truth of Suffering: everything in this world is connected with pain and suffering.
  2. The truth of Origin of Suffering: the root of suffering is our craving.
  3. The truth of Extinction of Suffering: by destroying the craving we also destroy all the suffering.
  4. The truth of the Path, leading to the Extinction of Suffering: this can be done by following the Noble Eightfold Path: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration.
[DLMBSFn-V192]

(DLMBS Commentary V192) The story for this verse is identical with the one for the preceding verses (DhP 188, DhP 189, DhP 190, DhP 191).

Because the Buddha is free from the round of rebirths, his teaching can lead us in the same direction. And in the community of his followers we can help each other to reach this goal. Then we will be able to see the Four Noble Truths and lead our lives according to the Noble Eightfold Path. If we mindfully strive for the highest goal, surely we will reach it.

Therefore, the Buddha, Dharma and Sangha are the highest possible refuge, because by following them, we can attain the Awakenment and reach freedom from suffering and the round of rebirths.

[DLMBSFn-V193]

(DLMBS Commentary V193) Venerable Ānanda was once pondering about what the Buddha said. Thoroughbreds of elephants are born only amongst Chaddanta and Uposatha breeds, thoroughbred horses amongst Sindh breed, and thoroughbreds of cattle amongst Usabha breed. But the Buddha said nothing about thoroughbreds of people.

So Ānanda decided to ask the Buddha. The Buddha told him that noble people are not born in any particular family. But wherever they are born, that family is very lucky indeed.

[DLMBSFn-V194]

(DLMBS Commentary V194) Some monks were discussing what is the true happiness. Everybody defined the word in different way and so they realized that happiness could mean completely dissimilar things to different people. For some, money and fame were happiness, for some sensual pleasures, for some good food…

They asked the Buddha what the true happiness really was. He replied them with this verse, saying that only these things constitute real happiness: arising of a Buddha in this world, opportunity to hear the Dharma, unity and harmony amongst monks.

[DLMBSFn-V195]

(DLMBS Commentary V195) The Buddha was once on a journey with many monks, when they came to a field, which had a Brahmanic shrine nearby. A Brahmin was ploughing the field. Then the Brahmin came to the Buddha, but he paid his respects to the shrine, not to the Buddha. The Buddha praised him for this deed but then told him that there were people and objects more worthy of devotion. He made appear a golden stupa of Kassapa Buddha. He then explained that there were four classes of people worthy of a stupa. They are the Fully Awakened Buddhas, the Pacceka Buddhas (who are also awakened but lack the power to teach the Dharma), the disciples who have reached Awakenment and Universal Monarchs. The Buddha further revealed that there could be three types of stupas. The stupas with corporeal relics of such people inside, the figures and statues of them and the personal effects such as robes or bowls these people used. These people and objects are truly worthy of veneration.

At the end of the discourse, the Brahmin attained the first stage of Awakenment. The golden stupa remained visible for seven days and many people came to pay their respects. After seven days the stupa disappeared and a stone stupa was erected in its place.

[DLMBSFn-V196]

(DLMBS Commentary V196) The story for this verse is identical with the story for the previous one (DhP 195).

It is important to pay respects to those who are most worthy of it. That means basically the Buddha and his followers. By paying our respects to them, we are able to gain the most merit. Paying respects to other people is also beneficial, but can never be as good as honoring the Buddha.


校註:

[NandFn14-01](1, 2) 〔Nanda 校註14-01〕 請參 法句經故事集 ,十四~一、向佛陀求婚 (偈 179~180)。
[NandFn14-02]〔Nanda 校註14-02〕 請參 法句經故事集 ,十四~二、佛陀從忉利天返回世間 (偈 181)。
[NandFn14-03]〔Nanda 校註14-03〕 請參 183 研讀


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 )