namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者


法句經 第十六:喜愛品 多譯本對讀(段層次) Dhammapada (Dhp.) 16. Piyavaggo




偈頌目錄
Dhp209 Dhp210 Dhp211 Dhp212 Dhp213 Dhp214
Dhp215 Dhp216 Dhp217 Dhp218 Dhp219 Dhp220

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Dhammapada Dhp. 209
巴利原典 (PTS) [1]
  1. Piyavaggo.
209. Ayoge yuñjamattānaṃ yogasmiñca ayojayaṃ209
Atthaṃ hitvā piyaggāhī pihetattānuyoginaṃ.
巴利原典 (CSCD) [2]

16. Piyavaggo

209. Ayoge yuñjamattānaṃ, yogasmiñca ayojayaṃ;
Atthaṃ hitvā piyaggāhī, pihetattānuyoginaṃ.
漢譯( 了參 法師 譯, 文言文版) [3]

第十六:喜愛品

二0九  專事不當事,不事於應修,棄善趨愛欲,卻羨自勉者。 [LChnFn16-01][MettFn16-01][MettFn16-02]

漢譯( 敬法 法師 譯, 白話文版) [4]

第十六:喜愛品

209 自己致力於不該做的,卻沒有致力於該做的;
放棄修行追求欲樂者,將羨慕能自己奮鬥者。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:違道則自順,順道則自違,捨義取所好,是為順愛欲T4,567c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 16 Affection

AVOID THAT WHICH SHOULD BE SHUNNED

  1. Applying oneself [NāradaFn16-01] to that which should be avoided, not applying oneself to that which should be pursued, [NāradaFn16-02] and giving up the quest, [NāradaFn16-03] one who goes after pleasure envies them who exert themselves. [NāradaFn16-04]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp XVI Affection

209. Giving himself to things to be shunned and not exerting where exertion is needed, a seeker after pleasures, having given up his true welfare, envies those intent upon theirs.

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

Dhp XVI Dear Ones

209 [ThaniSFn-V209]

Having applied himself
to what was not his own task,
and not having applied himself
to what was,
having disregarded the goal
to grasp at what he held dear,
he now envies those
who kept after themselves,
     took themselves
         to task.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 16 Affection

209
Having ventured upon what they should have eschewed,
And neglected whatever they should have pursued,
Having spurned their true welfare, held fast by affection,
Such envy the people with self-application.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter XVI: Pleasure

209 He who gives himself to vanity, and does not give himself to meditation, forgetting the real aim (of life) and grasping at pleasure, will in time envy him who has exerted himself in meditation.

英譯(Cited from DLMBS) [12]

Chapter 16: Affection

DhP 209
Undertaking what is not to be undertaken, not undertaking what is to be undertaken,
having renounced spiritual welfare; one grasping after the pleasant envies one who is pursuing the purification of mind. [DLMBSFn-V209]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十六:喜愛品 Dhp. 209
Dhammapada Dhp. 210
巴利原典 (PTS) [1]
210. Mā piyehi samāgañchī appiyehi kudācanaṃ
Piyānaṃ adassanaṃ dukkhaṃ appiyānañca dassanaṃ.
巴利原典 (CSCD) [2]
210. Mā piyehi samāgañchi, appiyehi kudācanaṃ;
Piyānaṃ adassanaṃ dukkhaṃ, appiyānañca dassanaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二一0  莫結交愛人,莫結不愛人。不見愛人苦,見憎人亦苦。 [MettFn16-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
210 莫與喜愛者相處,莫與厭惡者相處;
不見喜愛者是苦,見厭惡者也是苦。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:不當趣所愛,亦莫有不愛,愛之不見憂,不愛見亦憂T4,567c
  2. 出曜經:莫與愛念會,亦莫不念俱,愛念不見苦,不念愛憂慼T4,651b
  3. 法集要頌經:莫與愛念會,亦莫不念俱,念愛不見苦,不愛念憂慼T4,780b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

GIVE UP BOTH WHAT IS DEAR AND NOT DEAR

  1. Consort not with those that are dear, [NāradaFn16-05] never with those that are not dear; not seeing those that are dear and seeing those that are not dear, are both painful. [NāradaFn16-06]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 210. Seek no intimacy with the beloved and also not with the unloved, for not to see the beloved and to see the unloved, both are painful.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

210-211

Don't ever — regardless —
be conjoined with what's dear
  or undear.
It's painful
not to see what's dear
or to see what's not.

So don't make anything dear,
for it's dreadful to be far
from what's dear.
No bonds are found
for those for whom
there's neither dear
nor undear.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
210
One shouldn't consort with the ones one adores,
And certainly never with those one abhors.
For painful it is to behold the displeasing,
And painful no longer to see the endearing.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 210 Let no man ever look for what is pleasant, or what is unpleasant. Not to see what is pleasant is pain, and it is pain to see what is unpleasant.
英譯(Cited from DLMBS) [12]
DhP 210
Don't associate with the dear ones, and never with those who are unloved.
Not seeing the dear ones is suffering - and seeing the unloved ones. [DLMBSFn-V210]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十六:喜愛品 Dhp. 210
Dhammapada Dhp. 211
巴利原典 (PTS) [1]
211. Tasmā piyaṃ na kayirātha piyāpāyo hi pāpako
Ganthā tesaṃ na vijjanti yesaṃ natthi piyāppiyaṃ.
巴利原典 (CSCD) [2]
211. Tasmā piyaṃ na kayirātha, piyāpāyo hi pāpako;
Ganthā tesaṃ na vijjanti, yesaṃ natthi piyāppiyaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二一一  是故莫愛著,愛別離為苦。若無愛與憎,彼即無羈縛。 [MettFn16-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
211 因此不應有喜愛,與喜愛者別離苦;
無喜愛無不喜者,他們沒有諸束縛。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:是以莫造愛,愛憎惡所由,已除縛結者,無愛無所憎T4,567c
  2. 出曜經:是故不生念,念者是惡累,彼則無諸縛,無念無不念T4,650c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HOLD NOTHING DEAR

  1. Hence hold nothing dear, for separation from those that are dear is bad; bonds do not exist or those to whom naught is dear or not dear.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 211. Therefore hold nothing dear, for separation from the dear is painful. There are no bonds for those who have nothing beloved or unloved.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

210-211

Don't ever — regardless —
be conjoined with what's dear
  or undear.
It's painful
not to see what's dear
or to see what's not.

So don't make anything dear,
for it's dreadful to be far
from what's dear.
No bonds are found
for those for whom
there's neither dear
nor undear.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
211
Attachment should not be developed:
The parting from loved ones is wretched.
Where nothing's detested and nothing’s beloved,
Attachment cannot, in such case, be discovered.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 211 Let, therefore, no man love anything; loss of the beloved is evil. Those who love nothing and hate nothing, have no fetters.
英譯(Cited from DLMBS) [12]
DhP 211
Therefore, do not hold anything dear; separation from the dear ones is bad.
There are no bonds for those, for whom there is nothing dear or unloved. [DLMBSFn-V211]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十六:喜愛品 Dhp. 211
Dhammapada Dhp. 212
巴利原典 (PTS) [1]
212. Piyato jāyatī soko piyato jāyatī bhayaṃ
Piyato vippamuttassa natthi soko kuto bhayaṃ.
巴利原典 (CSCD) [2]
212. Piyato jāyatī soko, piyato jāyatī [jāyate (ka.)] bhayaṃ;
Piyato vippamuttassa, natthi soko kuto bhayaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二一二 從喜愛生憂,從喜愛生怖;離喜愛無憂,何處有恐怖。 [MettFn16-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
212 由喜愛引生憂愁,由喜愛引生恐懼。
對於解脫喜愛者,既無憂哪來恐懼?
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:愛喜生憂,愛喜生畏,無所愛喜,何憂何畏?T4,567c
  2. 法句譬喻經:愛喜生憂,愛喜生畏,無所愛喜,何憂何畏?T4,595c
  3. 出曜經:念喜生憂,念喜生畏,無所念喜,何憂何畏?T4,649c
  4. 法集要頌經:愛處生憂愁,愛處生怖畏,若無所愛樂,何愁何怖畏?T4,779c
5. 撰集:因愛則生憂,因愛便有畏,能離恩愛者,永斷無怖畏T4,219b
6. 妙色王:由愛故生憂,由愛故生怖,若離於愛者,無憂亦無怖T3,391b
7. 涅槃北:因愛生憂,因愛生怖,若離於愛,何憂何怖?T12,437c
8. 涅槃南:因愛生憂,因愛生怖,若離於愛,何憂何怖?T12,679b
9. 四十二:從愛欲生憂,從憂生畏,無愛即無憂,不憂即無畏T17,723c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

GRIEF SPRINGS FROM WHAT IS DEAR

  1. From endearment springs grief, from endearment springs fear; for him who is wholly free from endearment there is no grief, much less fear.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 212. From endearment springs grief, from endearment springs fear. For one who is wholly free from endearment there is no grief, whence then fear?
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

212-216

From what's dear is born grief,
from what's dear is born fear.
For one freed from what's dear
there's no grief
  — so how fear?

From what's loved is born grief,
from what's loved is born fear.
For one freed from what's loved
there's no grief
  — so how fear?

From delight is born grief,
from delight is born fear.
For one freed from delight
there's no grief
  — so how fear?

From sensuality is born grief,
from sensuality is born fear.
For one freed from sensuality
there's no grief
  — so how fear?

From craving is born grief,
from craving is born fear.
For one freed from craving
there's no grief
  — so how fear?
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
212
Fondness leads to lamentation;
Fondness leads to trepidation.
Having reached emancipation,
Grief is not, whence trepidation?
英譯(Translated from the Pali by Friedrich Max Müller) [10] 212 From pleasure comes grief, from pleasure comes fear; he who is free from pleasure knows neither grief nor fear.
英譯(Cited from DLMBS) [12]
DhP 212
From affection, grief is born. From affection, fear is born.
One freed from affection has no grief, whence fear? [DLMBSFn-V212]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十六:喜愛品 Dhp. 212
Dhammapada Dhp. 213
巴利原典 (PTS) [1]
213. Pemato jāyatī soko pemato jāyatī bhayaṃ
Pemato vippamuttassa natthi soko kuto bhayaṃ.
巴利原典 (CSCD) [2]
213. Pemato jāyatī soko, pemato jāyatī bhayaṃ;
Pemato vippamuttassa, natthi soko kuto bhayaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二一三 從親愛生憂,從親愛生怖;離親愛無憂,何處有恐怖。 [MettFn16-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
213 由親愛引生憂愁,由親愛引生恐懼。
對於解脫親愛者,既無憂哪來恐懼?
漢譯(相當之古漢譯對應經典) [5]
  1. 法集要頌經:由愛生憂愁,由愛生怖畏,若遠離念愛,遂捨狂亂終T4,779c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

GRIEF SPRINGS FROM AFFECTION

  1. From affection springs grief, from affection springs fear; for him who is wholly free from affection there is no grief, much less fear.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 213. From affection springs grief, from affection springs fear. For one who is wholly free from affection there is no grief, whence then fear?
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

212-216

From what's dear is born grief,
from what's dear is born fear.
For one freed from what's dear
there's no grief
  — so how fear?

From what's loved is born grief,
from what's loved is born fear.
For one freed from what's loved
there's no grief
  — so how fear?

From delight is born grief,
from delight is born fear.
For one freed from delight
there's no grief
  — so how fear?

From sensuality is born grief,
from sensuality is born fear.
For one freed from sensuality
there's no grief
  — so how fear?

From craving is born grief,
from craving is born fear.
For one freed from craving
there's no grief
  — so how fear?
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
213
Love gives rise to lamentation;
Love gives rise to trepidation.
Having reached emancipation,
Grief is not, whence trepidation?
英譯(Translated from the Pali by Friedrich Max Müller) [10] 213 From affection comes grief, from affection comes fear; he who is free from affection knows neither grief nor fear.
英譯(Cited from DLMBS) [12]
DhP 213
From love, grief is born. From love, fear is born.
One freed from love has no grief, whence fear? [DLMBSFn-V213]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十六:喜愛品 Dhp. 213
Dhammapada Dhp. 214
巴利原典 (PTS) [1]
214. Ratiyā jāyatī soko ratiyā jāyatī bhayaṃ
Ratiyā vippamuttassa natthi soko kuto bhayaṃ.
巴利原典 (CSCD) [2]
214. Ratiyā jāyatī soko, ratiyā jāyatī bhayaṃ;
Ratiyā vippamuttassa, natthi soko kuto bhayaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二一四 從貪欲生憂,從貪欲生怖;離貪欲無憂,何處有恐怖。 [NandFn16-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
214 由喜樂引生憂愁,由喜樂引生恐懼。
對於解脫喜樂者,既無憂哪來恐懼?
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:好樂生憂,好樂生畏,無所好樂,何憂何畏?T4,567c
  2. 法句譬喻經:好樂生憂,好樂生畏,無所好樂,何憂何畏?T4,595c
  3. 出曜經:好樂生憂,好樂生畏,無所好樂,何憂何畏?T4,627c
  4. 法集要頌經:從愛生煩惱,從愛生怖畏,離愛得解脫,無怖無煩惱T4,778a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

GRIEF SPRINGS FROM ATTACHMENT

  1. From attachment springs grief, from attachment springs fear; for him who is wholly free from attachment there is no grief, much less fear.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 214. From attachment springs grief, from attachment springs fear. For one who is wholly free from attachment there is no grief, whence then fear?
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

212-216

From what's dear is born grief,
from what's dear is born fear.
For one freed from what's dear
there's no grief
  — so how fear?

From what's loved is born grief,
from what's loved is born fear.
For one freed from what's loved
there's no grief
  — so how fear?

From delight is born grief,
from delight is born fear.
For one freed from delight
there's no grief
  — so how fear?

From sensuality is born grief,
from sensuality is born fear.
For one freed from sensuality
there's no grief
  — so how fear?

From craving is born grief,
from craving is born fear.
For one freed from craving
there's no grief
  — so how fear?
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
214
Passion leads to lamentation;
Passion leads to trepidation.
Having reached emancipation,
Grief is not, whence trepidation?
英譯(Translated from the Pali by Friedrich Max Müller) [10] 214 From lust comes grief, from lust comes fear; he who is free from lust knows neither grief nor fear.
英譯(Cited from DLMBS) [12]
DhP 214
From attachment, grief is born. From attachment, fear is born.
One freed from attachment has no grief, whence fear? [DLMBSFn-V214]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十六:喜愛品 Dhp. 214
Dhammapada Dhp. 215
巴利原典 (PTS) [1]
215. Kāmato jāyatī soko kāmato jāyatī bhayaṃ
Kāmato vippamuttassa natthi soko kuto bhayaṃ.
巴利原典 (CSCD) [2]
215. Kāmato jāyatī soko, kāmato jāyatī bhayaṃ;
Kāmato vippamuttassa, natthi soko kuto bhayaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二一五 從欲樂生憂,從欲樂生怖;離欲樂無憂,何處有恐怖。 [NandFn16-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
215 由欲樂引生憂愁,由欲樂引生恐懼。
對於解脫欲樂者,既無憂哪來恐懼?
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:愛欲生憂,愛欲生畏,無所愛欲,何憂何畏?T4,627c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

GRIEF SPRINGS FROM LUST

  1. From lust springs grief, from lust springs fear; for him who is wholly free from lust there is no grief, much less fear.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 215. From lust springs grief, from lust springs fear. For one who is wholly free from craving there is no grief; whence then fear?
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

212-216

From what's dear is born grief,
from what's dear is born fear.
For one freed from what's dear
there's no grief
  — so how fear?

From what's loved is born grief,
from what's loved is born fear.
For one freed from what's loved
there's no grief
  — so how fear?

From delight is born grief,
from delight is born fear.
For one freed from delight
there's no grief
  — so how fear?

From sensuality is born grief,
from sensuality is born fear.
For one freed from sensuality
there's no grief
  — so how fear?

From craving is born grief,
from craving is born fear.
For one freed from craving
there's no grief
  — so how fear?
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
215
Sensual lust brings lamentation.
Sensual lust brings trepidation.
Having reached emancipation,
Grief is not, whence trepidation?
英譯(Translated from the Pali by Friedrich Max Müller) [10] 215 From love comes grief, from love comes fear; he who is free from love knows neither grief nor fear.
英譯(Cited from DLMBS) [12]
DhP 215
From pleasure, grief is born. From pleasure, fear is born.
One freed from pleasure has no grief, whence fear? [DLMBSFn-V215]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十六:喜愛品 Dhp. 215
Dhammapada Dhp. 216
巴利原典 (PTS) [1]
216. Taṇhāya jāyatī soko taṇhāya jāyatī bhayaṃ
Taṇhāya vippamuttassa natthi soko kuto bhayaṃ.
巴利原典 (CSCD) [2]
216. Taṇhāya jāyatī [jāyate (ka.)] soko, taṇhāya jāyatī bhayaṃ;
Taṇhāya vippamuttassa, natthi soko kuto bhayaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二一六 從愛欲生憂,從愛欲生怖;離愛欲無憂,何處有恐怖。 [MettFn16-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
216 由貪愛引生憂愁,由貪愛引生恐懼。
對於解脫貪愛者,既無憂哪來恐懼?
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:貪欲生憂,貪欲生畏,解無貪欲,何憂何畏?T4,567c
  2. 法句譬喻經:貪欲生憂,貪欲生畏,解無貪欲,何憂何畏?T4,595c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

GRIEF SPRINGS FROM CRAVING

  1. From craving springs grief, from craving springs fear; for him who is wholly free from craving there is no grief, much less fear.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 216. From craving springs grief, from craving springs fear. For one who is wholly free from craving there is no grief; whence then fear?
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

212-216

From what's dear is born grief,
from what's dear is born fear.
For one freed from what's dear
there's no grief
  — so how fear?

From what's loved is born grief,
from what's loved is born fear.
For one freed from what's loved
there's no grief
  — so how fear?

From delight is born grief,
from delight is born fear.
For one freed from delight
there's no grief
  — so how fear?

From sensuality is born grief,
from sensuality is born fear.
For one freed from sensuality
there's no grief
  — so how fear?

From craving is born grief,
from craving is born fear.
For one freed from craving
there's no grief
  — so how fear?
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
216
Craving kindles lamentation.
Craving kindles trepidation.
Having found emancipation,
Grief is not, whence trepidation?
英譯(Translated from the Pali by Friedrich Max Müller) [10] 216 From greed comes grief, from greed comes fear; he who is free from greed knows neither grief nor fear.
英譯(Cited from DLMBS) [12]
DhP 216
From thirst, grief is born. From thirst, fear is born.
One freed from thirst has no grief, whence fear? [DLMBSFn-V216]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十六:喜愛品 Dhp. 216
Dhammapada Dhp. 217
巴利原典 (PTS) [1]
217. Sīladassanasampannaṃ dhammaṭṭhaṃ saccavedinaṃ
Attano kamma kubbānaṃ taṃ jano kurute piyaṃ.
巴利原典 (CSCD) [2]
217. Sīladassanasampannaṃ , dhammaṭṭhaṃ saccavedinaṃ;
Attano kamma kubbānaṃ, taṃ jano kurute piyaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二一七 具戒及正見,住法知真諦,圓滿自所行,彼為心人愛。 [LChnFn16-02][LChnFn16-03][LChnFn16-04][MettFn16-06][MettFn16-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
217 具足戒行與智見、住於法及悟真諦、 [CFFn16-01]
實行自己的任務,此人受眾人喜愛。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:貪法戒成,至誠知慚,行身近道,為眾所愛T4,567c
  2. 法句譬喻經:貪法戒成,至誠知慚,行身近道,為眾所愛T4,595c
  3. 出曜經:樂法戒成就,誠信樂而習,能自勅身者,為人所愛敬T4,654a
  4. 法集要頌經:樂法戒成就,成信樂而習,能誡自身者,為人所愛敬T4,780b
5. 瑜伽:住法具尸羅,有慚言諦實,能保愛自身,亦令他所愛T30,380b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE VIRTUOUS ARE DEAR TO ALL

  1. Whoso is perfect in virtue, [NāradaFn16-07] and insight, [NāradaFn16-08] is established in the Dhamma, [NāradaFn16-09] has realized the Truths, [NāradaFn16-10] and fulfils his own duties [NāradaFn16-11] - him do folk hold dear.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 217. People hold dear him who embodies virtue and insight, who is principled, has realized the truth, and who himself does what he ought to be doing.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

217

One consummate in virtue & vision,
judicious,
speaking the truth,
doing his own task:
  the world holds him dear.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

217

The religious
          who are accomplished in virtue and insight;
          who are well-established in Dhamma;
          who know Truth;
          who have done what needed to be done for themselves:
laypeople adore them.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 217 He who possesses virtue and intelligence, who is just, speaks the truth, and does what is his own business, him the world will hold dear.
英譯(Cited from DLMBS) [12]
DhP 217
People hold dear the one, who is endowed with virtue and seeing,
righteous, knowing the truth and is doing what should be done. [DLMBSFn-V217]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十六:喜愛品 Dhp. 217
Dhammapada Dhp. 218
巴利原典 (PTS) [1]
218. Chandajāto anakkhāte manasā ca phuṭo siyā
Kāmesu ca appaṭibaddhacitto uddhaṃ soto'ti vuccati.
巴利原典 (CSCD) [2]
218. Chandajāto anakkhāte, manasā ca phuṭo siyā;
Kāmesu ca appaṭibaddhacitto [appaṭibandhacitto (ka.)], uddhaṃsototi vuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 二一八 渴求離言法,充滿思慮心,諸慾心不著,是名上流人。 [LChnFn16-05][LChnFn16-06][MettFn16-08][MettFn16-09][NandFn16-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
218 對超言說生起欲,其心盈滿了(三果), [CFFn16-02]
心不受欲樂束縛,他被稱為上流人。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:欲態不出,思正乃語,心無貪愛,必截流渡T4,567c
  2. 法句譬喻經:欲態不出,思正乃語,心無貪愛,必截流度T4,595c
  3. 出曜經:欲生無漏行,意願常充滿,於欲心不縛,上流一究竟T4,629c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE NON-ATTACHED GO UPSTREAM

  1. He who has developed a wish for the Undeclared [NāradaFn16-12] (Nibbāna), he whose mind is thrilled (with the three Fruits [NāradaFn16-13] ), he whose mind is not bound by material pleasures, such a person is called an "Upstream-bound One". [NāradaFn16-14]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 218. One who is intent upon the Ineffable (Nibbana), dwells with mind inspired (by supramundane wisdom), and is no more bound by sense pleasures — such a man is called "One Bound Upstream." [BudRkFn-v218]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

218 [ThaniSFn-V218]

  If
you've given birth to a wish
  for what can't be expressed,
are suffused with heart,
your mind not enmeshed
in sensual passions:
  you're said to be
  in the up-flowing stream.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
218
Whoever have a longing to discover the ineffable,
Should bring about the flowering of their minds,
And liberate their hearts from every passion that is sensual:
As “people going upstream” are they styled.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 218 He in whom a desire for the Ineffable (Nirvana) has sprung up, who is satisfied in his mind, and whose thoughts are not bewildered by love, he is called urdhvamsrotas (carried upwards by the stream).
英譯(Cited from DLMBS) [12]
DhP 218
People hold dear the one, who is endowed with virtue and seeing,
righteous, knowing the truth and is doing what should be done. [DLMBSFn-V218]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十六:喜愛品 Dhp. 218
Dhammapada Dhp. 219
巴利原典 (PTS) [1]
219. Cirappavāsiṃ purisaṃ dūrato sotthimāgataṃ
Ñātimittā suhajjā ca abhinandanti āgataṃ.
巴利原典 (CSCD) [2]
219. Cirappavāsiṃ purisaṃ, dūrato sotthimāgataṃ;
Ñātimittā suhajjā ca, abhinandanti āgataṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二一九 久客異鄉者,自遠處安歸,親友與知識,歡喜而迎彼。 [MettFn16-10]
漢譯( 敬法 法師 譯, 白話文版) [4]
219 如長久在異鄉之人,從遠方平安歸來時,
親友及願他幸福者,愉快地歡迎他歸來。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:譬人久行,從遠吉還,親厚普安,歸來歡喜T4,567c
  2. 出曜經:譬人久行,從遠吉還,親厚並安,歸來喜歡T4,653c
  3. 法集要頌經:譬如久行人,從遠吉却還,親厚亦安和,歸來懷慶悅T4,780a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

MERIT WELCOMES THE DOERS OF GOOD

  1. A man long absent and returned safe from afar, his kinsmen, friends, and well-wishers welcome on his arrival.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 219. When, after a long absence, a man safely returns from afar, his relatives, friends and well-wishers welcome him home on arrival.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

219-220 [ThaniSFn-V219]

A man long absent
comes home safe from afar.
His kin, his friends, his companions,
delight in his return.

In just the same way,
when you've done good
& gone from this world
  to the world beyond,
your good deeds receive you —
as kin, someone dear
  come home.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
219 & 220

A man might for years from his family depart,
And then safely return from those faraway parts;
And his friends and relations, and those that are dear,
Would be dancing for joy when they see him appear.

In the very same way, for a man of good deeds,
Who from life in this world to the next one proceeds,
With the warmest of welcomes his merit will greet him.
He’ll go like a son with a family to meet him.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 219 Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar.
英譯(Cited from DLMBS) [12]
DhP 219
Relatives, companions and friends are happy about coming back of
a person, long away from home, safely come back from far away, [DLMBSFn-V219]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十六:喜愛品 Dhp. 219
Dhammapada Dhp. 220
巴利原典 (PTS) [1]
220. Tatheva katapuññampi asmā lokā paraṃ gataṃ
Puññāni patigaṇhanti piyaṃ ñātīva āgataṃ.

Soḷasamo piyavaggo.

巴利原典 (CSCD) [2]
220. Tatheva katapuññampi, asmā lokā paraṃ gataṃ;
Puññāni paṭigaṇhanti, piyaṃ ñātīva āgataṃ.

Piyavaggo soḷasamo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

二二0 造福亦如是,從此生彼界,福業如親友,以迎愛者來。 [MettFn16-10]

喜愛品第十六竟

漢譯( 敬法 法師 譯, 白話文版) [4]
220 造了福的人也一樣,從這世去到他世時,
諸福業會來迎接他,如親戚迎接親人回。

喜愛品第十六完畢

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:好行福者,從此到彼,自受福祚,如親來喜T4,567c
  2. 出曜經:好行福者,從此到彼,自受福祚,如親來喜T4,654a
  3. 法集要頌經:好福行善者,從此達於彼,自受多福祚,如親厚來喜T4,780b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Likewise, his good deeds will receive the well-doer who has gone from this world to the next, as kinsmen will receive a dear one on his return.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 220. As kinsmen welcome a dear one on arrival, even so his own good deeds will welcome the doer of good who has gone from this world to the next.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

219-220

A man long absent
comes home safe from afar.
His kin, his friends, his companions,
delight in his return.

In just the same way,
when you've done good
& gone from this world
  to the world beyond,
your good deeds receive you —
as kin, someone dear
  come home.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
219 & 220

A man might for years from his family depart,
And then safely return from those faraway parts;
And his friends and relations, and those that are dear,
Would be dancing for joy when they see him appear.

In the very same way, for a man of good deeds,
Who from life in this world to the next one proceeds,
With the warmest of welcomes his merit will greet him.
He’ll go like a son with a family to meet him.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 220 In like manner his good works receive him who has done good, and has gone from this world to the other;--as kinsmen receive a friend on his return.
英譯(Cited from DLMBS) [12]
DhP 220
Thus, the good deeds receive the well-doer, gone from this world to the other one,
just like relatives receive a beloved one, who has come back. [DLMBSFn-V220]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十六:喜愛品 Dhp. 220

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
[LChnFn16-01]〔註16-01〕 比丘為欲樂所迷,放棄行道,過著俗人生活,後見修道成就者,卻空自羨慕。
[LChnFn16-02]〔註16-02〕 指四果向、四果及涅槃九種殊勝法。
[LChnFn16-03]〔註16-03〕 指四聖諦。
[LChnFn16-04]〔註16-04〕 指戒定慧。
[LChnFn16-05]〔註16-05〕 涅槃。
[LChnFn16-06]〔註16-06〕 「上流人」(Uddhamsoto)指近於涅槃的不還果(Anaggmi)。
[CFFn16-01]〔敬法法師註16-01〕 37 註釋: 住於法 (dhammaṭṭhaṁ):住立於九種出世間法。
[CFFn16-02]〔敬法法師註16-02〕 38 註釋: 超言說 (anakkhāte):涅槃。 上流人 :阿那含聖者。
[MettFn16-01]〔明法尊者註16-01〕 白話中譯:做不該做的事,不做該做的事,執取欲樂而捨棄善法,而妒嫉精進者的成就。
[MettFn16-02](1, 2, 3)

〔明法尊者註16-02〕 舍衛城一獨子,沒有得到父母許可就去出家。他的父母因為戀子而出家。他們都住在同一精舍。佛陀說偈告誡他們。

PS: 請參 法句經故事集 ,十六~一、執著防礙修行 (偈 209~211)。

[MettFn16-03]

〔明法尊者註16-03〕 一位富翁喪子,過度傷心,到火葬場(āḷāhanaṁ)去哭,無法控制。佛陀說偈安慰他。

PS: 請參 法句經故事集 ,十六~二、佛陀安慰傷心的人 (偈 212)。

[MettFn16-04]

〔明法尊者註16-04〕 毘舍佉優婆夷(Visākhā)的孫女蘇達坦(Sudatta)死亡,佛陀說偈安慰她。

PS: 請參 法句經故事集 ,十六~三、佛陀安慰毘舍佉 (偈 213)。

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〔明法尊者註16-05〕 王舍城中某婆羅門,他是邪見者,某日他去河岸邊耕作,佛陀見到他知道他具有不久即可證果的潛能。婆羅門見到佛陀不尊崇,保持緘默。佛陀首先開口聊起來,之後,佛陀都主動跟他打招呼。這婆羅門十分友善,他也很感謝佛陀的關心。他向佛陀說:「等我田裏的稻米成熟後,我會在收成之後,先分一些給你,我不會在分給你之前,先吃這些米飯。從現在起,你是我的好朋友。」但佛陀預知他今年不可能有收成,所以不發一言。在收成的前一天,下大雨,毀掉他的稻米。婆羅門因為無法如願送佛陀米糧而難過。佛陀去找他,安慰他。佛陀說此偈。

PS: 請參 法句經故事集 ,十六~六、憂愁緣自渴愛 (偈 216)。

[MettFn16-06]〔明法尊者註16-06〕 :四向、四果、涅槃。
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〔明法尊者註16-07〕 一個節慶,佛陀跟眾多比丘前往王舍城托缽。沿途,他們遇見幾位手上都提著糕餅籃子的孩子,他們向佛陀問訊,但卻沒有供養糕餅。佛陀告訴其他比丘等一等,在路邊樹下休息。這時候,迦葉尊者從後面趕來,這些孩子一見到迦葉尊者,馬上流露出高興的表情,他們向尊者問訊,並且供養糕餅。迦葉尊者對他們說:「我的老師──佛陀和眾多比丘就在樹下休息,去供養他們吧。」這些孩子就去供養佛陀。佛陀說:「比丘若像迦葉尊者一般,天人都會喜愛,也會得到四事供養。」

PS: 請參 法句經故事集 ,十六~七、獲得很多籃子點心的迦葉尊者 (偈 217)。

[MettFn16-08]〔明法尊者註16-08〕 離言法 :anakkhāte (於未宣布)。DhA.: Anakkhāteti nibbāne.( 於未宣布 : 於涅槃)。
[MettFn16-09]〔明法尊者註16-09〕 上流人 :uddhaṁsoto,向上流去的人,即會生於第四禪的五淨居天的阿那含聖者。
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〔明法尊者註16-10〕 有一次,難提耶(Nandiyo)優婆塞聽佛陀說,蓋精舍給比丘住有大利益,於是他就在波羅奈仙人墮處概一間精舍獻給佛陀。大目犍連到忉利天時,見到天上有一間難提耶的天宮。《天宮事》(Vv.PTS:#862.)︰「在波羅奈,有名為難提耶的優婆塞,不慳貪,慷慨的施主。在人群如太陽輝耀,住在天宮者即此是此人。」

PS: 請參 法句經故事集 ,十六~九、難提獲得往生天界的榮耀 (偈 219~220)。

[NāradaFn16-01](Ven. Nārada 16-01) That is, frequenting places undesirable for bhikkhus.
[NāradaFn16-02](Ven. Nārada 16-02) That is, right attention (yoniso manasikāra).
[NāradaFn16-03](Ven. Nārada 16-03) The practice of higher Morality, Concentration, and Insight.
[NāradaFn16-04](Ven. Nārada 16-04) The bhikkhu with no right discrimination, gives up his quest and being attached to sensual pleasures, returns to lay life. Later, he sees successful bhikkhus and envies them.
[NāradaFn16-05](Ven. Nārada 16-05) Applicable to both animate and inanimate objects, pleasant persons or things.
[NāradaFn16-06](Ven. Nārada 16-06) Attachment in one case and aversion in the other.
[NāradaFn16-07](Ven. Nārada 16-07) Four kinds of morality.
[NāradaFn16-08](Ven. Nārada 16-08) Connected with the supramundane Paths and Fruits.
[NāradaFn16-09](Ven. Nārada 16-09) Nine supramundane states. See note on v. 115.
[NāradaFn16-10](Ven. Nārada 16-10) Saccavedinaṃ, "speaketh truth" (Mrs. Rhys Davids). The four Noble Truths are implied here.
[NāradaFn16-11](Ven. Nārada 16-11) The three modes of discipline, Morality (Sīla), Concentration (Samādhi), and Wisdom (Paññā).
[NāradaFn16-12](Ven. Nārada 16-12) Anakkhāta - Nibbāna. It is so called because it should not be said that Nibbāna was created by any or that it is of some such hue as blue, etc. (Commentary).
[NāradaFn16-13](Ven. Nārada 16-13) The first three stages of Sainthood. Sotāpatti, Sakadāgāmi, and Anāgāmi.
[NāradaFn16-14](Ven. Nārada 16-14) The reference is to the Anāgāmis (Never-Returners) who, after death, are born in the Pure Abodes. They are not born in the sense-sphere as they have eradicated sense-desires.
[BudRkFn-v218](Ven. Buddharakkhita (v. 218) One Bound Upstream: a non-returner (anagami).
[ThaniSFn-V209](Ven. Thanissaro V. 209) This verse plays with the various meanings of yoga (task, striving, application, meditation) and a related term, anuyuñjati (keeping after something, taking someone to task). In place of the Pali reading attanuyoginam, "those who kept after themselves," the Patna Dhp reads atthanuyoginam, "those who kept after/remained devoted to the goal."
[ThaniSFn-V218](Ven. Thanissaro V. 218) "The up-flowing stream": DhpA: the attainment of non-returning, the third of the four stages of Awakening (see note 22).
[ThaniSFn-V219](Ven. Thanissaro V. 219) The Pali in these verses repeats the word "comes" three times, to emphasize the idea that if the results of meritorious actions await one after death, one's going to the next world is more like a homecoming.
[DLMBSFn-V209](DLMBS Commentary V209) A young man from Sāvatthi became a monk. Both his parents were very strongly attached to their son, so they left home too. But even in the monastery they could not live without each other. They stayed together, ate together, all day only talking, as if they were still at home. When the Buddha heard this, he admonished them strongly that by becoming monks and a nun, they should leave behind all worldly attachments. He also told them this verse as well as the two following ones (DhP 210, DhP 211).
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(DLMBS Commentary V210) The story of this verse is identical with the one for the previous (DhP 209) and the following (DhP 211) verses.

Meeting people one does not like is truly suffering. Therefore we should avoid seeing them at all. But what about the ones we love? We suffer when they are away or when they die. So, it is best to avoid meeting them too and rather concentrate on the goal and meditate with strong effort.

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(DLMBS Commentary V211) The story for this verse is identical with the one for the two previous ones (DhP 209, DhP 210).

To be separated from the ones we love is painful. Therefore we should not hold anything dear. In this way, when we do not love or hate anything or anybody, there are no bonds for us and we can reach Awakenment.

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(DLMBS Commentary V212) One rich man had a son and loved him very much. The son got ill and died. The man was extremely depressed. Every day he went to the cemetery and wept there. Once the Buddha met him there and asked what happened. The rich man told the Buddha about his son.

The Buddha consoled him with this verse, saying that since everything and everybody must die, we should not be attached to people and things. The rich man immediately attained the first stage of Awakenment.

[DLMBSFn-V213](DLMBS Commentary V213) Visākhā, a famous benefactress of the Buddha and his followers, had a granddaughter, who died suddenly. Visākhā was very sad and she came to see the Buddha and expressed her feelings. The Buddha told her to realize how many people died every day only in the city of Sāvatthi. If we were to regard all of them as our children and grandchildren, we would be weeping all day. He also told Visākhā this verse, saying that sorrow arises out of love.
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(DLMBS Commentary V214) Once the Buddha with some monks entered the city of Vesāli during a festival day. On their way they met some local princes, all dressed up in beautiful clothes. The Buddha told the monks to look at the princes, because they resemble the gods from Tāvatimsa heaven.

On their way to the garden, the ptrinces met a beautiful courtesan. They invited her to join them. But they started to quarrel over her and soon they were fighting. At the end some of them had to be carried home bleeding.

The Buddha told the monks this verse, saying that grief and sorrow are born from affection and sensual pleasures.

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(DLMBS Commentary V215) In Sāvatthi there lived a young man named Anitthi Gandha Kumāra. He was to marry a beautiful young girl from Sāgala. But the bride got ill and died on her way to his house. The man became very sad, grieving all the time.

The Buddha came to his house one day and after being offered almsfood, he asked for the reason of his sorrow. The young man told him the story of his ruined marriage. The Buddha replied him with this verse, saying that from pleasure and lust, only pain and sorrow can come out. The young man attained the first stage of Awakenment.

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(DLMBS Commentary V216) In Sāvatthi there lived a brahmin. He was not a follower of the Buddha. But because the Buddha knew he head the ability to attain the first stage of Awakenment, he went to the field where the brahmin was ploughing his field. The brahmin was very friendly and they talked many times. Every time the Buddha would visit him, the brahmin kept telling him he would offer him some rice after the harvest. The Buddha said nothing; because he knew this year the brahmin would get no harvest at all.

One day there was a heavy rain and all the rice was destroyed. The brahmin was sad, because now he could not fulfill his promise. But the Buddha told him this verse, saying that only because of thirst and craving there is suffering and pain. The brahmin attained the first stage of Awakenment.

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(DLMBS Commentary V217) One day the Buddha with some monks went to the city of Rājagaha to obtain some almsfood. On the way they met a group of young boys with a basket full of cakes. The boys paid their respects to the Buddha but they did not offer him any cakes.

Just then Venerable Kassapa came along. The boys immediately offered the cakes to him. Kassapa then advised the boys to offer some cakes to the Buddha and they did so. Later, some monks wondered why the boys liked Kassapa so much. The Buddha replied with this verse, saying that whoever has so many good qualities like Kassapa, is always liked by people and gods.

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(DLMBS Commentary V218) There was an old monk who had many disciples. Many times they asked him about his attainments, but he never said anything. He has attained the third stage of Awakenment, but he decided he would not say anything, until he attained the full Awakenment. But he passed away without attaining the Arahantship and never told his pupils anything.

The disciples thought their teacher had not attained any stage of Awakenment and fell very sorry. They asked the Buddha about this matter. The Buddha told him their teacher had actually attained the third stage, called Anāgāmi (never coming back again). He was reborn in high abodes of the Brahma heaven, never to come back to this world again. He would eventually reach the Awakenment there. The Buddha also told the students why their teacher never said anything - he was modest and also a bit ashamed he head not reached the full Arahantship. The Buddha also added this verse, describing their teacher.

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(DLMBS Commentary V219) In the city of Benares there lived a rich man named Nandiya. Once he listened to the Buddha’s discourse on the benefits of giving. He built a monastery and furnished it. Immediately a mansion came up for him in the Tāvatimsa heaven, awaiting him.

Venerable Moggallāna once visited the Tāvatimsa world and saw the mansion built there for Nandiya. When he returned back, he asked the Buddha about this. The Buddha replied with this verse (and the following one, DhP 220), saying that the good deeds await the well-doer in the next world as surely as the relatives and friends await somebody who is long away from home.

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(DLMBS Commentary V220) The story for this verse is identical with the one for the previous verse (DhP 219).

Just like the rich man Nandiya from the story, we will reap the fruit of our good deeds - if not in this life, then in the next one. Our good deeds will "welcome" us immediately and we will be able to taste their outcome. Maybe we will have a mansion in heaven, like Nandiya. Or maybe we will be just a little bit wiser and more able to strive for our Awakenment.


校註:

[NandFn16-01]〔Nanda 校註16-01〕 請參 法句經故事集 ,十六~四、為妓女大打出手的王子們 (偈 214)。
[NandFn16-02]〔Nanda 校註16-02〕 請參 法句經故事集 ,十六~五、安尼其喬達枯瑪痛失新娘 (偈 215)。
[NandFn16-03]〔Nanda 校註16-03〕 請參 法句經故事集 ,十六~八、往生五淨居天的比丘 (偈 218)。


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 )