namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者


法句經 第十五:樂品 多譯本對讀(段層次) Dhammapada (Dhp.) 15. Sukhavaggo




偈頌目錄
Dhp197 Dhp198 Dhp199 Dhp200 Dhp201 Dhp202
Dhp203 Dhp204 Dhp205 Dhp206 Dhp207 Dhp208

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. 197
巴利原典 (PTS) [1]
  1. Sukhavaggo.
197. Susukhaṃ vata jīvāma verinesu averino
Verinesu manussesu viharāma averino.
巴利原典 (CSCD) [2]

15. Sukhavaggo

197. Susukhaṃ vata jīvāma, verinesu averino;
Verinesu manussesu, viharāma averino.
漢譯( 了參 法師 譯, 文言文版) [3]

十五:樂品 [LChnFn15-01]

一九七 我等實樂生,憎怨中無僧。於僧怨人中,我等無憎住。 [LChnFn15-02][MettFn15-01][MettFn15-03]

漢譯( 敬法 法師 譯, 白話文版) [4]

第十五:樂品

197 我們的確很安樂過活,在眾怨之中我們無怨;
在充滿怨恨的眾人中,我們安住於無怨無恨。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:我生已安,不慍於怨,眾人有怨,我行無怨T4,567b
  2. 法句譬喻經:我生已安,不慍於怨,眾人有怨,我行無怨T4,594c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 15 Happiness

AMONGST THE HATEFUL BE WITHOUT HATE   AMONGST THE SICK BE IN GOOD HEALTH   AMONGST THE PASSIONATE BE WITHOUT PASSION

  1. Ah, happily do we live without hate amongst the hateful; amidst hateful men we dwell unhating.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp XV Happiness

197. Happy indeed we live, friendly amidst the hostile. Amidst hostile men we dwell free from hatred.

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

Dhp XV Happy

197-200

How very happily we live,
free from hostility
among those who are hostile.
Among hostile people,
free from hostility we dwell.

How very happily we live,
free from misery
among those who are miserable.
Among miserable people,
free from misery we dwell.

How very happily we live,
free from busyness
among those who are busy.
Among busy people,
free from busyness we dwell.

How very happily we live,
we who have nothing.
We will feed on rapture
like the Radiant gods.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 15 Happiness

197
‘Midst those with animosity,
Those seething with antipathy,
Indeed, we live on happily,
Well wishing and kind heartedly.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter XV: Happiness

197 Let us live happily then, not hating those who hate us! among men who hate us let us dwell free from hatred!

英譯(Cited from DLMBS) [12]

Chapter 15: The Happiness

DhP 197
Very happily indeed we live, free of hatred amongst hateful.
Amongst hateful people we dwell without hatred. [DLMBSFn-V197]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十五:樂品 Dhp. 197
Dhammapada Dhp. 198
巴利原典 (PTS) [1]
198. Susukhaṃ vata jīvāma āturesu anāturā
Āturesu manussesu viharāma anāturā.
巴利原典 (CSCD) [2]
198. Susukhaṃ vata jīvāma, āturesu anāturā;
Āturesu manussesu, viharāma anāturā.
漢譯( 了參 法師 譯, 文言文版) [3] 一九八 我等實樂生,疾病中無病。於疾病人中,我等無病住。 [LChnFn15-03][MettFn15-02][MettFn15-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
198 我們的確很安樂過活,在眾病之中我們無病;
在充滿病患的眾人中,我們安住於沒有病患。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:我生已安,不病於病,眾人有病,我行無病T4,567b
  2. 法句譬喻經:我生已安,不病於病,眾人有病,我行無病T4,594c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Ah, happily do we live in good health [NāradaFn15-01] amongst the ailing; amidst ailing men we dwell in good health.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 198. Happy indeed we live, friendly amidst the afflicted (by craving). Amidst afflicted men we dwell free from affliction.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

197-200

How very happily we live,
free from hostility
among those who are hostile.
Among hostile people,
free from hostility we dwell.

How very happily we live,
free from misery
among those who are miserable.
Among miserable people,
free from misery we dwell.

How very happily we live,
free from busyness
among those who are busy.
Among busy people,
free from busyness we dwell.

How very happily we live,
we who have nothing.
We will feed on rapture
like the Radiant gods.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
198
‘Midst sick-at-heart humanity,
Their consciousness in malady,
Indeed, we live on happily,
In deepest health and sanity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 198 Let us live happily then, free from ailments among the ailing! among men who are ailing let us dwell free from ailments!
英譯(Cited from DLMBS) [12]
DhP 198
Very happily indeed we live, healthy amongst diseased ones.
Amongst diseased people we dwell healthy. [DLMBSFn-V198]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十五:樂品 Dhp. 198
Dhammapada Dhp. 199
巴利原典 (PTS) [1]
199. Susukhaṃ vata jīvāma ussūkesu anussukā
Ussukesu manussesu viharāma anussukā.
巴利原典 (CSCD) [2]
199. Susukhaṃ vata jīvāma, ussukesu anussukā;
Ussukesu manassesu, viharāma anussukā.
漢譯( 了參 法師 譯, 文言文版) [3] 一九九 我等實樂生,貪欲中無欲。於貪欲人中,我等無欲住。 [MettFn15-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
199 我們的確很安樂過活,在眾欲之中我們無欲;
在充滿欲求的眾人中,我們安住於無欲無求。 [CFFn15-01]
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:我生已安,不慼於憂,眾人有憂,我行無憂T4,567b
  2. 法句譬喻經:我生已安,不慼於憂,眾人有憂,我行無憂T4,594c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Ah, happily do we live without yearning (for sensual pleasures) amongst those who yearn (for them); amidst those who yearn (for them) we dwell without yearning.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 199. Happy indeed we live, free from avarice amidst the avaricious. Amidst the avaricious men we dwell free from avarice.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

197-200

How very happily we live,
free from hostility
among those who are hostile.
Among hostile people,
free from hostility we dwell.

How very happily we live,
free from misery
among those who are miserable.
Among miserable people,
free from misery we dwell.

How very happily we live,
free from busyness
among those who are busy.
Among busy people,
free from busyness we dwell.

How very happily we live,
we who have nothing.
We will feed on rapture
like the Radiant gods.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
199
‘Midst those who crave insatiably,
Desiring things voraciously,
Indeed, we live on happily,
Indifferent and contentedly.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 199 Let us live happily then, free from greed among the greedy! among men who are greedy let us dwell free from greed!
英譯(Cited from DLMBS) [12]
DhP 199
Very happily indeed we live, without greed amongst greedy ones.
Amongst greedy people we dwell without greed. [DLMBSFn-V199]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十五:樂品 Dhp. 199
Dhammapada Dhp. 200
巴利原典 (PTS) [1]
200. Susukhaṃ vata jīvāma yesaṃ no natthi kiñcanaṃ
Pītibhakkhā bhavissāma devā ābhassarā yathā.
巴利原典 (CSCD) [2]
200. Susukhaṃ vata jīvāma, yesaṃ no natthi kiñcanaṃ;
Pītibhakkhā bhavissāma, devā ābhassarā yathā.
漢譯( 了參 法師 譯, 文言文版) [3] 二00 我等實樂生,我等無物障,我等樂為食,如光音天人。 [LChnFn15-04][LChnFn15-05][MettFn15-04][MettFn15-05][MettFn15-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
200 我們很安樂過活,我們沒什麼障礙。 [CFFn15-02]
我們以喜悅為食,就像光音天之神。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:我生已安,清淨無為,以樂為食,如光音天T4,567b
  2. 法句譬喻經:我生已安,清淨無為,以樂為食,如光音天T4,594c
  3. 出曜:諸欲得樂壽,終己無結著,當食於念食,如彼光音天T4,758b
  4. 法集:諸欲得樂壽,終己無結者,當食於念食,如彼光音天T4,795a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE WITHOUT IMPEDIMENTS

  1. Ah, happily do we live we who have no impediments. [NāradaFn15-02] Feeders of joy shall we be even as the gods of the Radiant Realm.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 200. Happy indeed we live, we who possess nothing. Feeders on joy we shall be, like the Radiant Gods.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

197-200

How very happily we live,
free from hostility
among those who are hostile.
Among hostile people,
free from hostility we dwell.

How very happily we live,
free from misery
among those who are miserable.
Among miserable people,
free from misery we dwell.

How very happily we live,
free from busyness
among those who are busy.
Among busy people,
free from busyness we dwell.

How very happily we live,
we who have nothing.
We will feed on rapture
like the Radiant gods.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
200
How happily, here,
Do we our days fill!
Possessionless, we,
The owners of nil.

We’ll feed on our joy;
We’ll live on delight;
Like the Radiant Gods
In the heavens of light.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 200 Let us live happily then, though we call nothing our own! We shall be like the bright gods, feeding on happiness!
英譯(Cited from DLMBS) [12]
DhP 200
Very happily indeed we live, who have nothing whatsoever.
We will be feeding on joy, just like the Radiant Gods. [DLMBSFn-V200]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十五:樂品 Dhp. 200
Dhammapada Dhp. 201
巴利原典 (PTS) [1]
201. Jayaṃ veraṃ pasavati dukkhaṃ seti parājito
Upasanto sukhaṃ seti hatmā jayaparājayaṃ.
巴利原典 (CSCD) [2]
201. Jayaṃ veraṃ pasavati, dukkhaṃ seti parājito;
Upasanto sukhaṃ seti, hitvā jayaparājayaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二0一  勝利生憎怨,敗者住苦惱。勝敗兩俱捨,和靜住安樂。 [MettFn15-07][MettFn15-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
201 勝利會招來怨恨,戰敗者痛苦過活;
捨棄了勝敗之後,寂靜者安樂過活。 [CFFn15-03]
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:勝則生怨,負則自鄙,去勝負心,無爭自安T4,567b
  2. 出曜:勝則怨滅,負則自鄙,息則快樂,無勝負心T4,753a
  3. 法集:忍勝則怨賊,自負則自鄙,息意則快樂,無勝無負心T4,794a
4. 雜含1153:勝者更增怨,伏者臥不安,勝伏二俱捨,是得安隱眠T2,307b
5. 雜含1263:戰勝增怨敵,敗苦臥不安,勝敗二俱捨,臥覺寂靜樂T2,338c
6. 別雜1263:勝則多怨疾,負則惱不眠,若無勝負者,寂滅安睡眠T2,338c
7. 撰集:負則生憂懼,勝則懷欣慶,汝今放彼王,二俱生歡喜。若能息勝負,最妙第一樂T4,207c
8. 雜寶:得勝增長怨,負則益憂苦,不諍勝負者,其樂最第一T4,456b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

VICTORY BREEDS HATRED

  1. Victory breeds hatred. The defeated live in pain. Happily the peaceful live, giving up victory and defeat.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 201. Victory begets enmity; the defeated dwell in pain. Happily the peaceful live, discarding both victory and defeat.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

201

Winning gives birth to hostility.
Losing, one lies down in pain.
The calmed lie down with ease,
  having set
  winning & losing
     aside.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
201
From triumph grows antipathy;
The conquered sleep in misery.
The calmed ones slumber blissfully;
They’ve spurned defeat and victory.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 201 Victory breeds hatred, for the conquered is unhappy. He who has given up both victory and defeat, he, the contented, is happy.
英譯(Cited from DLMBS) [12]
DhP 201
Victory produces hatred. Defeated one dwells in pain.
Tranquil one dwells happily, having renounced both victory and defeat. [DLMBSFn-V201]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十五:樂品 Dhp. 201
Dhammapada Dhp. 202
巴利原典 (PTS) [1]
202. Natthi rāgasamo aggi natthi dosasamo kali
Natthi khandhasamā dukkhā katthi santiparaṃ sukhaṃ.
巴利原典 (CSCD) [2]
202. Natthi rāgasamo aggi, natthi dosasamo kali;
Natthi khandhasamā [khandhādisā (sī. syā. pī. rūpasiddhiyā sameti)] dukkhā, natthi santiparaṃ sukhaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二0二 無火如貪欲,無惡如瞋恨,無苦如(五)蘊,無樂勝寂靜。 [LChnFn15-06][MettFn15-09][NandFn15-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
202 無火能和貪欲同等,無惡能和瞋恨同等,
無苦能和五蘊同等,無樂能夠超越寂靜。 [CFFn15-04]
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:熱無過婬,毒無過怒,苦無過身,樂無過滅T4,567b
  2. 法句譬喻經:熱無過婬,毒無過怒,苦無過身,樂無過滅T4,595a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

LUST IS A FIRE

  1. There is no fire like lust, no crime like hate. There is no ill like the body, [NāradaFn15-03] no bliss higher than Peace (Nibbāna).
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 202. There is no fire like lust and no crime like hatred. There is no ill like the aggregates (of existence) and no bliss higher than the peace (of Nibbana). [BudRkFn-v202]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

202-204

There's no fire like passion,
no loss like anger,
no pain like the aggregates,
no ease other than peace.

Hunger: the foremost illness.
Fabrications: the foremost pain.
For one knowing this truth
as it actually is,
  Unbinding
is the foremost ease.

Freedom from illness: the foremost good fortune.
Contentment: the foremost wealth.
Trust: the foremost kinship.
Unbinding: the foremost ease.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
202
There’s no blaze like desire;
No misfortune like ire;
Like the khandhas, no stress;
Like appeasement, no bliss.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 202 There is no fire like passion; there is no losing throw like hatred; there is no pain like this body; there is no happiness higher than rest.
英譯(Cited from DLMBS) [12]
DhP 202
There is no fire like passion. There is no evil like hatred.
There is no suffering like the Aggregates of existence. There is no happiness higher than tranquility. [DLMBSFn-V202]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十五:樂品 Dhp. 202
Dhammapada Dhp. 203
巴利原典 (PTS) [1]
203. Jighacchāparamā rogā saṅkhāraparamā dukhā
Etaṃ ñatvā yathābhūtaṃ nibbāṇaparamaṃ sukhaṃ.
巴利原典 (CSCD) [2]
203. Jighacchāparamā rogā, saṅkhāraparamā [saṅkārā paramā (bahūsu)] dukhā;
Etaṃ ñatvā yathābhūtaṃ, nibbānaṃ paramaṃ sukhaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二0三 飢為最大病,行為最大苦;如實知此已,涅槃樂最上。 [LChnFn15-07][MettFn15-10][NandFn15-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
203 餓是最大的病,諸行則是最苦。
如實了知它後,得證至樂涅槃。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:飢為大病,行為最苦,已諦知此,泥洹最樂T4,573a
  2. 出曜:飢為第一患,行為第一苦,如實知此者,泥洹第一樂T4,732b
  3. 法集:飢為第一患,行為第一苦,如實知此者,圓寂第一樂T4,790b
4. 波須蜜:飢渴第一病,行為第一苦,如實知是者,涅槃第一樂T28,807a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HUNGER IS THE GREATEST AFFLICTION

  1. Hunger [NāradaFn15-04] is the greatest disease. Aggregates [NāradaFn15-05] are the greatest ill. Knowing this as it really is, (the wise realize) Nibbāna, bliss supreme.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 203. Hunger is the worst disease, conditioned things the worst suffering. Knowing this as it really is, the wise realize Nibbana, the highest bliss.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

202-204

There's no fire like passion,
no loss like anger,
no pain like the aggregates,
no ease other than peace.

Hunger: the foremost illness.
Fabrications: the foremost pain.
For one knowing this truth
as it actually is,
  Unbinding
is the foremost ease.

Freedom from illness: the foremost good fortune.
Contentment: the foremost wealth.
Trust: the foremost kinship.
Unbinding: the foremost ease.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
203
Hunger is the primary disease; conditioned phenomena, the primary suffering. Having seen the truth of this, Nibbana becomes the primary happiness.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 203 Hunger is the worst of diseases, the body the greatest of pains; if one knows this truly, that is Nirvana, the highest happiness.
英譯(Cited from DLMBS) [12]
DhP 203
Hunger is the highest illness. Conditioned things are the highest suffering.
Having known this as it is, Nirvana is the highest happiness. [DLMBSFn-V203]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十五:樂品 Dhp. 203
Dhammapada Dhp. 204
巴利原典 (PTS) [1]
204. Ārogyaparamā lābhā santuṭṭhiparamaṃ dhanaṃ
Vissāsaparamā ñātī nibbāṇaparamaṃ sukhaṃ.
巴利原典 (CSCD) [2]
204. Ārogyaparamā lābhā, santuṭṭhiparamaṃ dhanaṃ;
Vissāsaparamā ñāti [vissāsaparamo ñāti (ka. sī.), vissāsaparamā ñātī (sī. aṭṭha.), vissāsā paramā ñāti (ka.)], nibbānaṃ paramaṃ [nibbāṇaparamaṃ (ka. sī.)] sukhaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二0四 無病最上利,知足最上財,信賴最上親,涅槃最上樂。 [MettFn15-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
204 健康是最大的收獲,知足是最大的財富,
可信者是最好親人,涅槃是至上的快樂。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:無病最利,知足最富,厚為最友,泥洹最快T4,573a
  2. 出曜:無病第一利,知足第一富,知親第一友,泥洹第一樂T4,732a
  3. 法集:無病第一利,知足第一富,知親第一友,圓寂第一樂T4,790b
4. 四諦:無病第一利,知足為勝財,無疑為上親,涅槃無比樂T32,380c
5. 中含:無病第一利,涅槃第一樂T1,672b
6. 瑞應:無病第一利,知足第一富,善友第一厚,無為第一安T3,480c
7. 大莊嚴:無病第一利,知足第一富,善友第一親,涅槃第一樂T4,268a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HEALTH IS PARAMOUNT

  1. Health is the highest gain. Contentment is the greatest wealth. The trusty [NāradaFn15-06] are the best kinsmen. Nibbāna is the highest bliss.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 204. Health is the most precious gain and contentment the greatest wealth. A trustworthy person is the best kinsman, Nibbana the highest bliss.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

202-204

There's no fire like passion,
no loss like anger,
no pain like the aggregates,
no ease other than peace.

Hunger: the foremost illness.
Fabrications: the foremost pain.
For one knowing this truth
as it actually is,
  Unbinding
is the foremost ease.

Freedom from illness: the foremost good fortune.
Contentment: the foremost wealth.
Trust: the foremost kinship.
Unbinding: the foremost ease.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
204
Above all gains, the best is health;
Contentment ranks as greatest wealth.
The loyal friend is kin that’s best;
Of all, Nibbana stands most blest.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 204 Health is the greatest of gifts, contentedness the best riches; trust is the best of relationships, Nirvana the highest happiness.
英譯(Cited from DLMBS) [12]
DhP 204
Health is the highest gain. Contentment is the highest wealth.
Trusted people are the best relatives. Nirvana is the highest happiness. [DLMBSFn-V204]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十五:樂品 Dhp. 204
Dhammapada Dhp. 205
巴利原典 (PTS) [1]
205. Pavivekarasaṃ pītvā rasaṃ upasamassa ca
Niddaro hoti nippāpo dhammapītirasaṃ pibaṃ.
巴利原典 (CSCD) [2]
205. Pavivekarasaṃ pitvā [pītvā (sī. syā. kaṃ. pī.)], rasaṃ upasamassa ca;
Niddaro hoti nippāpo, dhammapītirasaṃ pivaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二0五 已飲獨居味,以及寂靜味,喜飲於法味,離怖畏去惡。 [NandFn15-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
205 嚐了獨處味,以及寂靜味,
他無苦無惡,得飲法喜味。
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜:解知念待味,思惟休息義,無熱無飢想,當服於法味T4,742c
  2. 法集:解知念待味,思惟休息義,無熱無飢想,當服於法味T4,792a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HAPPY IS HE WHO TASTES THE FLAVOUR OF TRUTH

  1. Having tasted the flavour of seclusion and the flavour of appeasement, [NāradaFn15-07] free from anguish and stain becomes he, imbibing the taste of the joy of the Dhamma.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 205. Having savored the taste of solitude and peace (of Nibbana), pain-free and stainless he becomes, drinking deep the taste of the bliss of the Truth.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

205

Drinking the nourishment,
  the flavor,
of seclusion & calm,
one is freed from evil, devoid
  of distress,
refreshed with the nourishment
of rapture in the Dhamma.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
205
Having tasted the sweet of seclusion,
And savoured the taste of tranquillity,
Dhamma’s ambrosia and joy may you drink,
And be free of distress and iniquity!
英譯(Translated from the Pali by Friedrich Max Müller) [10] 205 He who has tasted the sweetness of solitude and tranquillity, is free from fear and free from sin, while he tastes the sweetness of drinking in the law.
英譯(Cited from DLMBS) [12]
DhP 205
Having drunk the nectar of solitude and the nectar of tranquility,
one is free of fear and free of evil, drinking the nectar of the joy of Dharma. [DLMBSFn-V205]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十五:樂品 Dhp. 205
Dhammapada Dhp. 206
巴利原典 (PTS) [1]
206. Sāhu dassanamariyānaṃ sannivāso sadā sukho
Adassanena bālānaṃ niccameva sukhī siyā.
巴利原典 (CSCD) [2]
206. Sāhu dassanamariyānaṃ, sannivāso sadā sukho;
Adassanena bālānaṃ, niccameva sukhī siyā.
漢譯( 了參 法師 譯, 文言文版) [3] 二0六 善哉見聖者,與彼同住樂。由不見愚人,彼即常歡樂。 [MettFn15-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
206 得見聖者真是好,和他們相處常樂;
只要能不見愚人,就能永遠都快樂。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:見聖人快,得依附快,得離愚人,為善獨快T4,567c
  2. 法句喻:見聖人快,得依附快,得離愚人,為善獨快T4,601c
  3. 出曜:得覩諸賢樂,同會亦復樂,不與愚從事,畢故永以樂T4,756b
  4. 法集:得覩諸賢樂,同會亦復樂,不與愚從事,畢固永已樂T4,794c
5. 佛本行集:見諸聖為樂,共居亦復樂,不見群癡輩,是則名常樂T3,877c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BLESSED IS THE SIGHT OF THE NOBLE   SORROWFUL IS ASSOCIATION WITH THE FOOLISH   ASSOCIATE WITH THE WISE

  1. Good is the sight of the Ariyas: their company is ever happy. Not seeing the foolish, one may ever be happy.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 206. Good is it to see the Noble Ones; to live with them is ever blissful. One will always be happy by not encountering fools.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

206-208

It's good to see Noble Ones.
Happy their company — always.
Through not seeing fools
constantly, constantly
  one would be happy.

For, living with a fool,
one grieves a long time.
Painful is communion with fools,
as with an enemy —
  always.
Happy is communion
with the enlightened,
as with a gathering of kin.

  So:
the enlightened man —
discerning, learned,
enduring, dutiful, noble,
intelligent, a man of integrity:
  follow him
  — one of this sort —
  as the moon, the path
  of the zodiac stars.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
206
How blessed, the sight of accomplished disciples!
Companionship, ever, with them is delightful.
If ignorant people one never should see,
How endlessly pleasant, indeed, would it be!
英譯(Translated from the Pali by Friedrich Max Müller) [10] 206 The sight of the elect (Arya) is good, to live with them is always happiness; if a man does not see fools, he will be truly happy.
英譯(Cited from DLMBS) [12]
DhP 206
Good is seeing the Noble Ones; association with them is always happy.
By not seeing fools on would always be happy. [DLMBSFn-V206]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十五:樂品 Dhp. 206
Dhammapada Dhp. 207
巴利原典 (PTS) [1]
207. Bālasaṅgatacārīhi dīghamaddhāna socati
Dukkho bālehi saṃvāso amitteneva sabbadā
Dhīro ca sukhasaṃvāso ñātīnaṃ'va samāgamo.
巴利原典 (CSCD) [2]
207. Bālasaṅgatacārī [bālasaṅgaticārī (ka.)] hi, dīghamaddhāna socati;
Dukkho bālehi saṃvāso, amitteneva sabbadā;
Dhīro ca sukhasaṃvāso, ñātīnaṃva samāgamo.
漢譯( 了參 法師 譯, 文言文版) [3] 二0七 與愚者同行,長時處憂悲。與愚同住苦,如與敵同居。與智者同住,樂如會親族。 [MettFn15-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
207 與愚人同行的人,他真的長期苦惱。
與愚人相處是苦,如永遠與敵生活;
與賢者相處是樂,猶如與親人相處。
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜:如與愚從事,經歷無數日,與愚同居難,如與怨憎會。與智同處易,如共親親會T4,756b
  2. 出曜:莫見愚聞聲,亦莫與愚居,與愚同居難,猶如怨同處,當選擇共居,如與親親會T4,730b
  3. 法集:不與愚從事,經歷無數日,與愚同居難,如與怨憎會,與智同處易,如共親親會T4,794c
  4. 法集:莫見愚聞聲,亦莫與愚居,與愚同居難,猶如怨同處。當選擇共居,如與親親會T4,790b
  5. 法句經:依賢居快,如親親會T4,567c
  6. 法句喻:使賢居快,如親親會T4,601c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Truly he who moves in company with fools grieves for a long time. Association with the foolish is ever painful as with a foe. Happy is association with the wise, even like meeting with kinsfolk.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 207. Indeed, he who moves in the company of fools grieves for longing. Association with fools is ever painful, like partnership with an enemy. But association with the wise is happy, like meeting one's own kinsmen.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

206-208

It's good to see Noble Ones.
Happy their company — always.
Through not seeing fools
constantly, constantly
  one would be happy.

For, living with a fool,
one grieves a long time.
Painful is communion with fools,
as with an enemy —
  always.
Happy is communion
with the enlightened,
as with a gathering of kin.

  So:
the enlightened man —
discerning, learned,
enduring, dutiful, noble,
intelligent, a man of integrity:
  follow him
  — one of this sort —
  as the moon, the path
  of the zodiac stars.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
207
A woman will grieve for a very long time
If she moves in the circle of people unwise;
For it ever is so, that to live with a fool
Is as painful as if one should live with a foe.

But a living acquaintance with people sagacious
Is happy as if they were cherished relations.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 207 He who walks in the company of fools suffers a long way; company with fools, as with an enemy, is always painful; company with the wise is pleasure, like meeting with kinsfolk.
英譯(Cited from DLMBS) [12]
DhP 207
One who lives together with fools will suffer for a long time.
The company of fools is always painful - like the company of an enemy.
And a wise one is pleasant to live with, like meeting with relatives. [DLMBSFn-V207]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十五:樂品 Dhp. 207
Dhammapada Dhp. 208
巴利原典 (PTS) [1]
208. Tasmāhi,
Dhīrañca paññca bahussutañca
Dhorayhasīlaṃ vatavantamāriyaṃ
Taṃ tādisaṃ sappurisaṃ sumedhaṃ
Bhajetha nakkhattapathaṃ'va candimā.

Paṇṇarasamo sukhavaggo.

巴利原典 (CSCD) [2]
208. Tasmā hi –
Dhīrañca paññañca bahussutañca, dhorayhasīlaṃ vatavantamariyaṃ;
Taṃ tādisaṃ sappurisaṃ sumedhaṃ, bhajetha nakkhattapathaṃva candimā [tasmā hi dhīraṃ paññañca, bahussutañca dhorayhaṃ; sīlaṃ dhutavatamariyaṃ, taṃ tādisaṃ sappurisaṃ; sumedhaṃ bhajetha nakkhattapathaṃva candimā; (ka.)].

Sukhavaggo pannarasamo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

二0八 是故真實: [LChnFn15-08] 賢者智者多聞者,持戒虔誠與聖者,從斯善人賢慧遊,猶如月從於星道。 [MettFn15-12]

樂品第十五竟

漢譯( 敬法 法師 譯, 白話文版) [4]
208 因此,你們應跟隨賢者、慧者、多聞者、
具戒者、盡責者、聖者;
跟隨這樣的善士妙智者,
就像月亮順著星道而行。

樂品第十五完畢

漢譯(相當之古漢譯對應經典) [5]
  1. 出曜:是故事多聞,并及持戒者,如是人中上,猶月在眾星。T4,730b
  2. 法集:是故事多聞,并及持戒者,如是人中上,如月在眾星。T4,790b
  3. 法句經:近仁智者,多聞高遠。 T4,567c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Therefore:-

With the intelligent, the wise, [NāradaFn15-08] the learned, [NāradaFn15-09] the enduring, [NāradaFn15-10] the dutiful, [NāradaFn15-11] and the Ariya [NāradaFn15-12] - with a man of such virtue and intellect should one associate, as the moon (follows) the starry path.

英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 208. Therefore, follow the Noble One, who is steadfast, wise, learned, dutiful and devout. One should follow only such a man, who is truly good and discerning, even as the moon follows the path of the stars.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

206-208

It's good to see Noble Ones.
Happy their company — always.
Through not seeing fools
constantly, constantly
  one would be happy.

For, living with a fool,
one grieves a long time.
Painful is communion with fools,
as with an enemy —
  always.
Happy is communion
with the enlightened,
as with a gathering of kin.

  So:
the enlightened man —
discerning, learned,
enduring, dutiful, noble,
intelligent, a man of integrity:
  follow him
  — one of this sort —
  as the moon, the path
  of the zodiac stars.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
208
With men of great learning,
Insightful, discerning,
In wisdom excelling,
Devout, persevering,
The noble and excellent,
Ever associate,
Just as the moon
With the stars of the zodiac.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 208 Therefore, one ought to follow the wise, the intelligent, the learned, the much enduring, the dutiful, the elect; one ought to follow a good and wise man, as the moon follows the path of the stars.
英譯(Cited from DLMBS) [12]
DhP 208
Therefore:
Clever and wise and learned,
virtuous, devout and noble -
associate with such a smart true person,
just like the moon follows the path of the stars. [DLMBSFn-V208]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十五:樂品 Dhp. 208

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
[LChnFn15-01]〔註15-01〕 日譯本為「安樂品」。
[LChnFn15-02]〔註15-02〕 「我等」是佛陀自稱。
[LChnFn15-03]〔註15-03〕 「疾病」意為種種煩惱的苦痛。
[LChnFn15-04]〔註15-04〕 沒有貪瞋癡等煩惱障。
[LChnFn15-05]〔註15-05〕 佛陀寄居於一個婆羅門村叫做五裟羅 (Pa~ncasaala) 的時候,有一天往村內去乞食,但沒有得到什麼飲食。一個魔王站在村門口,看見佛陀空缽而回,便嘲笑他說:『你沒有得到飲食,必須再到村內去乞食以解決你的飢餓問題』。於是佛陀答以此頌。
[LChnFn15-06]〔註15-06〕 指涅槃。
[LChnFn15-07]〔註15-07〕 原文 Sa'nkhaara 直譯為「行」--即有為諸行。但巴利原註作 Khandha 蘊。
[LChnFn15-08]〔註15-08〕 這句是用以承前起後的,不是頌文。
[CFFn15-01]〔敬法法師註15-01〕 33 註:病是煩惱病;欲求是追求五欲。
[CFFn15-02]〔敬法法師註15-02〕 34 註:「沒有障礙」(natthi kiñcanaṁ)是指沒有貪欲等障礙。
[CFFn15-03]〔敬法法師註15-03〕 35 註釋:「 寂靜者 」(upasanto)的意思是:於內已經平息了貪欲等煩惱的漏盡者,捨棄了勝敗之後,他快樂地過活,在一切姿勢裡都快樂地安住。
[CFFn15-04]〔敬法法師註15-04〕 36 註釋:「 超越寂靜 」(santiparaṁ):沒有其他快樂能夠超越涅槃,意思是涅槃是至上的快樂。
[MettFn15-01]〔明法尊者註15-01〕 我等 :佛陀自稱。jīvāma(我們生),以複數表示。DhpA.vv.197-199.說偈之前的說法中,以‘ahaṁ’(我)、‘viharāmi’(我住),表示佛陀自己的心情。
[MettFn15-02]〔明法尊者註15-02〕 疾病 :種種煩惱痛苦。
[MettFn15-03](1, 2, 3)

〔明法尊者註15-03〕 釋迦族的迦毗羅衛城(Kapilavatthunagara),和拘利族的拘利城(Koliyanagara),兩個城市的農民都用赤牛河(Rohiṇī盧奚多河)水灌溉。有一年,發生大旱災,雙方為了爭水源,準備用武力解決。佛陀知道他在河兩岸的親戚們正準備戰爭,他決定加以阻止,就一個人單獨到河中的空地上盤腿而坐。諸親戚看見佛陀時,都把手上的武器放在一邊,向佛陀禮敬。佛陀說:「大王!為什麼要動干戈?」「大德!我們不知道。」「有誰知道?」「副王知道,將軍知道。」做十業道來問答之後,「大德!爭水。」「大王!水有價值嗎?」「大德!沒有價值。」「大王!眾剎帝利有價值嗎?」「大德!眾剎帝利無價的。」「不適當的。你們為了少量沒有價值的水,來殺戮無價的剎帝利。」他們就沉默下來。佛陀喊他們︰「你們為什麼要這樣做?今天,如果不是我在這裡的話,你們將會血流成河了。這樣做是不應該的。你們懷抱著五種怨(殺、盜、淫、妄、酒),懷恨過日子,而我是沒有恨過日子;你們會不舒服過日子,而我舒服過日子;你們尋找五欲過日子,而我與世無爭過日子。」佛陀再說197-199偈頌。雙方聽完佛陀的勸誡後,避免一場流血戰爭。

PS: 請參 法句經故事集 ,十五~一、為水爭吵 (偈 197~199)。

[MettFn15-04]〔明法尊者註15-04〕 我等實樂生 ︰natthi kiñcanaṁ (無憂無慮),是指無貪、無瞋及無痴。
[MettFn15-05]〔明法尊者註15-05〕 無物障 :無貪.瞋.痴之障。
[MettFn15-06]

〔明法尊者註15-06〕 光音天 :devā ābhassarā (照明聲音的諸天),屬於第三禪天。《相應部》S.4.18.、《雜阿含1095 經》說佛陀托空缽,佛陀回應魔波旬的話。

PS: 請參 法句經故事集 ,十五~二、天魔波旬影響村民,使他們反對佛陀。 (偈 200)。

[MettFn15-07]〔明法尊者註15-07〕 和靜︰upasanto「寂靜者」是指已斷除煩惱的人。
[MettFn15-08]

〔明法尊者註15-08〕 憍薩羅國波斯匿王與摩揭陀國阿闍世王打戰,連續三次敗戰,他覺得︰「被年輕人打敗,沒面子、無能,不知如何活下去。」佛陀說此偈。cf. S.3.14./I,83; 《雜阿含1236經》,《別譯雜阿含63經》

PS: 請參 法句經故事集 ,十五~三、勝利使人產生恨意 (偈 201)。

[MettFn15-09]〔明法尊者註15-09〕 本句白話中譯:沒有像貪欲的火,沒有像瞋恨的惡,沒有像五蘊之苦,沒有喜樂勝過涅槃。
[MettFn15-10]〔明法尊者註15-10〕 行︰saṅkhārā,「諸行」是指五蘊。
[MettFn15-11]

〔明法尊者註15-11〕 憍薩羅國波斯匿王,早餐吃一桶量的咖哩飯(taṇḍuladoṇassa odanaṁ tadupiyena sūpabyañjanena bhuñjati),吃完後,前往竹林精舍聽聞佛陀說法時,無法驅除打瞌睡(bhattasammada)。佛陀說︰「大王!怎麼沒有先休息一下再來?」「大德!我吃飯之後,感覺很不舒服苦。」佛陀說︰「大王!吃太飽才是苦。」佛陀就勸誡他:「大王!進食應適量,身體才會舒適。」國王接受佛陀建議,從此以後適量的飲食,身體就比較輕盈,也比較健康。佛陀告訴國王:「無病是最上的利得」云云。

S.3.13./I,81作:「常具正念人,取食知其量;是人(苦)受少,衰緩壽得長。」《別譯雜阿含73經》︰「夫人常當自憶念,若得飲食應知量,身體輕便受苦少,正得消化護命長。」

PS: 請參 法句經故事集 ,十五~六、飲食要節制 (偈 204)。

[MettFn15-12](1, 2, 3)

〔明法尊者註15-12〕 佛陀般涅槃前,在毗舍離附近的鞞羅柧村(Veḷuvagāmake)雨安居。那時候,他身染血痢(lohitapakkhandikābādha, 《諸病源候論》︰「血痢者,熱毒折受於血,血滲入大腸故也。」)。帝釋親自前來照顧佛陀,直到佛陀身體好轉。眾多比丘受到感動,佛陀說出此偈。

PS: 請參 法句經故事集 ,十五~八、帝釋看護佛陀 (偈 206~208)。

[NāradaFn15-01](Ven. Nārada 15-01) Free from the disease of passions.
[NāradaFn15-02](Ven. Nārada 15-02) Kiñcana, such as lust, hatred, and delusion which are hindrances to spiritual progress.
[NāradaFn15-03](Ven. Nārada 15-03) Pañcakkhandha the five Aggregates.
[NāradaFn15-04](Ven. Nārada 15-04) Ordinary diseases are usually curable by a suitable remedy, but hunger has to be appeased daily.
[NāradaFn15-05]

(Ven. Nārada 15-05) Here Saṃkhāra is used in the sense of khandha, the five Aggregates - namely: the body (rūpa), feeling (vedanā), perception (saññā), mental states (saṃkhārā), and consciousness (viññāṇa).

The so-called being is composed of these five constituent parts. Both khandha and saṃkhārā are used to denote these five conditioned things. Excluding feeling and perception, the remaining fifty mental states are implied by the term saṅkhāra in the five Aggregates.

[NāradaFn15-06](Ven. Nārada 15-06) Whether related or not.
[NāradaFn15-07](Ven. Nārada 15-07) Upasama, the bliss of Nibbāna resulting from the subjugation of passions.
[NāradaFn15-08](Ven. Nārada 15-08) Paññaṃ = possessed of mundane and supramundane knowledge (Commentary).
[NāradaFn15-09](Ven. Nārada 15-09) Bahussutaṃ = endowed with the teaching and the realization (Commentary).
[NāradaFn15-10](Ven. Nārada 15-10) Dhorayhasīlaṃ = literally, engaged in the bearing of the yoke (leading to Nibbāna) (Commentary).
[NāradaFn15-11](Ven. Nārada 15-11) Vatavantaṃ = replete with morality (Sīla) and ascetic practices (Dhutaṅga).
[NāradaFn15-12](Ven. Nārada 15-12) Far removed from passions.
[BudRkFn-v202](Ven. Buddharakkhita v. 202) Aggregates (of existence) (khandha): the five groups of factors into which the Buddha analyzes the living being — material form, feeling, perception, mental formations, and consciousness.
[DLMBSFn-V197]

(DLMBS Commentary V197) On the bank of the river Rohini there was the town of Kapilavatthu, where the Buddha's own relatives, Sākyans, lived. On the other side of that river there was the town of Koliya, where lived the Koliyans, who were also related to Sākyans. Both towns and farms around it used the water from Rohini River.

One year there was a severe draught. There was not enough water for everybody. Both sides started to quarrel because of water. No compromise could be found so both sides prepared to fight.

The Buddha found out about this and decided to stop the bloodshed. As both armies assembled on the riverbanks, the Buddha appeared in the middle. He then admonished them, that for the sake of water, which has little value, they were willing to sacrifice their lives, which were so precious and priceless! He further told them this verse and the two following ones (DhP 198, DhP 199). Both sides became ashamed and reached a compromise. Thus the war did not happen.

[DLMBSFn-V198](DLMBS Commentary V198) The story for this verse is identical with the one for the previous verse (DhP 197) and also the following verse (DhP 198).
[DLMBSFn-V199](DLMBS Commentary V199) The story for this verse is identical with the story for the two previous verses (DhP 197, DhP 198).
[DLMBSFn-V200]

(DLMBS Commentary V200) The Buddha once saw that a group of young girls from Pañcasāla village was very close to attaining the first stage of Awakenment. One day, when the girls were returning from the bath at the river, the Buddha entered the village for almsfood. However, the villagers were influenced by Māra and gave him nothing.

When the Buddha left the village, he met Māra who asked him if he has received enough almsfood. The Buddha, knowing that Māra influenced the villagers, admonished him for doing such a wrong deed. Māra wanted to make further fun of the Buddha and so told him to go back to the village to ask for almsfood again.

When the Buddha returned to the village, the girls came back from their bath and paid their homage to him. Māra appeared again and asked the Buddha if he was not quite hungry, not having eaten anything that day. The Buddha replied with this verse, saying that even if he did not get any food at all, he would sustain himself on joy and satisfaction, like the Radiant Gods, who live in constant joy and happiness.

[DLMBSFn-V201]

(DLMBS Commentary V201) King Ajātasattu was the son of King Bimbisāra and Queen Vedehi, the sister of the King of Kosala. Ajātasattu and the King of Kosala went to war three times. The King of Kosala was always defeated. Because of this, he was very depressed. He lamented that it was a terrible disgrace; he was not able to defeat Ajātasattu, who was very young and inexperienced. The King refused to eat and just stayed in his bed all the time.

When the Buddha learned about this, he admonished him with this verse. The King realized there was no victory in war and became the Buddha's devoted follower.

[DLMBSFn-V202]

(DLMBS Commentary V202) Once the Buddha was invited for almsfood to a house on the day the daughter of the family was getting married. Her bridegroom was very excited when he was observing her bringing almsfood and as a result he was not able to pay any attention to what the Buddha said.

The Buddha knew both the bride and the bridegroom were very close to realizing the Dharma and so he willed for the bridegroom not to see the bride and vice versa. Both young people then were able to pay attention to the Buddha's words. He told them this verse.

Reflecting on the meaning of the verse both the bride and the bridegroom realized the Dharma and became lay followers of the Buddha.

[DLMBSFn-V203]

(DLMBS Commentary V203) Once the Buddha came to the village of Ālavi. On that day, one poor man had lost his ox and he spent the whole morning looking for it everywhere.

The villagers offered almsfood to the Buddha and monks. After the meal, everybody got ready to listen to the Dharma, but the Buddha waited for the poor man, because he knew the man was very close to attaining the first stage of Awakenment.

When the man found his ox, he came back to the village. He was very tired and hungry. So the Buddha directed the villagers to let him eat first and only then he expounded the Dharma. At the end of the discourse, the poor man attained the first stage of Awakenment.

Later the monks asked the Buddha why he waited for the man before he delivered the discourse. The Buddha told them that the man was very hungry and very tired and if he had not eaten, he might not be able to comprehend the Dharma fully and reach the first stage of Awakenment.

[DLMBSFn-V204]

(DLMBS Commentary V204) The King Pasenadi of Kosala once came to the monastery to hear the Dharma. But on that day he ate too much and as a result he was sleepy, did not pay much attention and was only sitting there and nodding.

Seeing him, the Buddha advised him not to overeat, because moderation in food brings comfort to the body. Pasenadi did as he was told and after a time he lost some weight, was more fit and began to feel much better.

The Buddha then told him this verse, saying that health is the greatest gain and we should do everything to attain it.

[DLMBSFn-V205]

(DLMBS Commentary V205) The Buddha announced that in four months he would attain his final Parinirvana (death of a Buddha or any fully Awakened person). Many monks who had not yet attained the Awakenment were sad and depressed. They all came to the presence of the Buddha and paid him their respects.

But Venerable Tissa decided that he would pay the highest honor to the Buddha by attaining the Awakenment while he was still alive. Therefore he went to the secluded place in the forest and practiced meditation diligently.

Other monks did not understand his intentions and reported to the Buddha that Tissa had no respect for him and kept to himself instead of coming to pay his respects to the teacher.

The Buddha told them that Tissa was striving to attain Awakenment before the teacher died and then explained that this was the best way to honor the Buddha. The best salutation to the Buddha is practicing the Dharma diligently. At the end, the Buddha told the monks this verse.

[DLMBSFn-V206]

(DLMBS Commentary V206) Ten months before he reached the Parinirvana, the Buddha was staying at the village of Beluva. While he was there, he got sick. He suffered from dysentery. Sakka, the King of the Gods, personally came to attend to him. The Buddha told him there were many monks who could help him around, but Sakka insisted on helping the Buddha personally.

The monks were very surprised to find Sakka attending to the Buddha. The Buddha told them there was nothing surprising about this. In his previous life, Sakka heard the Dharma just for a short while, moments before he died. As a result, he was born as the present Sakka, the King of the Gods. Then the Buddha told the monks this verse and two following ones (DhP 207, DhP 208).

[DLMBSFn-V207]

(DLMBS Commentary V207) The story for this verse is identical with the one for the previous verse (DhP 206) and the following one (DhP 208).

The company of fools is not good for someone who wants to achieve his spiritual goal. In the company of fools we will learn nothing new, nothing important or good. We will only stagnate and eventually we will become just one of the fools.

[DLMBSFn-V208]

(DLMBS Commentary V208) The story for this verse is identical with the one for the two previous verses (DhP 206 and DhP 207).

As the moon follows and "associates with" the stars on the night sky, so should people who want to reach the highest goal follow and associate with only the best companions, who can teach one a lot on the way to the spiritual progress.


校註:

[NandFn15-01]〔Nanda 校註15-01〕 請參 法句經故事集 ,十五~四、欲望之火 (偈 202)。
[NandFn15-02]〔Nanda 校註15-02〕 請參 法句經故事集 ,十五~五、佛陀和一位飢餓的人 (偈 203)。
[NandFn15-03]〔Nanda 校註15-03〕 請參 法句經故事集 ,十五~七、尊敬佛陀的方法 (偈 205)。


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 )