namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者


法句經 第十七:忿怒品 多譯本對讀(段層次) Dhammapada (Dhp.) 17. Kodhavaggo




偈頌目錄
Dhp221 Dhp222 Dhp223 Dhp224 Dhp225 Dhp226 Dhp227
Dhp228 Dhp229 Dhp230 Dhp231 Dhp232 Dhp233 Dhp234

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Dhammapada Dhp. 221
巴利原典 (PTS) [1]
  1. Kodhavaggo.
221. Kodhaṃ jahe vippajaheyya mānaṃ
[jtb 2010.08.22: text missing here ]
巴利原典 (CSCD) [2]

17. Kodhavaggo

221. Kodhaṃ jahe vippajaheyya mānaṃ, saṃyojanaṃ sabbamatikkameyya;
Taṃ nāmarūpasmimasajjamānaṃ, akiñcanaṃ nānupatanti dukkhā.
漢譯( 了參 法師 譯, 文言文版) [3]

十七:忿怒品

二二一 捨棄於忿怒,除滅於我慢,解脫一切縛,不執著名色,彼無一物者,苦不能相隨。 [LChnFn17-01][MettFn17-01][MettFn17-02][NandFn17-01]

漢譯( 敬法 法師 譯, 白話文版) [4]

第十七:忿怒品

221 捨棄忿怒捨棄慢,應當克服一切結;
不執名色無所有,痛苦不會降臨他。 [CFFn17-01]
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:捨恚離慢,避諸愛會,不著名色,無為滅苦T4,568a
  2. 出曜經:除恚去憍慢,超度諸結使,不染著名色,除有何有哉T4,713b
  3. 法集要頌經:除瞋去我慢,遠離諸煩惱,不染彼名色,冤家無有伴T4,787a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 17 Anger

GIVE UP ANGER

  1. One should give up anger. One should abandon pride. One should overcome all fetters. Ills never befall him who clings not to mind and body and is passionless.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp XVII Anger

221. One should give up anger, renounce pride, and overcome all fetters. Suffering never befalls him who clings not to mind and body and is detached.

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

Dhp XVII Anger

221

Abandon anger,
be done with conceit,
get beyond every fetter.
When for name & form
you have no attachment
 — have nothing at all —
no sufferings, no stresses, invade.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 17 Wrath

221
Abandon anger; utterly renounce conceit; transcend the fetters. Sorrow does not fall on those who do not cling to mind and body, and who are free of attachment. [VaradoFn-V221]
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter XVII: Anger

221 Let a man leave anger, let him forsake pride, let him overcome all bondage! No sufferings befall the man who is not attached to name and form, and who calls nothing his own.

英譯(Cited from DLMBS) [12]

Chapter 17: Anger

DhP 221
Renounce anger; abandon pride.
Overcome all fetters.
The one, who is not attached to mind and body,
and has nothing, is not followed by suffering. [DLMBSFn-V221]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 221
Dhammapada Dhp. 222
巴利原典 (PTS) [1]
222. [jtb 2010.08.22: text missing here ]
Tamahaṃ sārathiṃ brūmi rasmggāho itaro jano.
巴利原典 (CSCD) [2]
222. Yo ve uppatitaṃ kodhaṃ, rathaṃ bhantaṃva vāraye [dhāraye (sī. syā. pī.)];
Tamahaṃ sārathiṃ brūmi, rasmiggāho itaro jano.
漢譯( 了參 法師 譯, 文言文版) [3] 二二二 若能抑忿發,如止急行車,是名(善)御者,餘為執韁人。 [LChnFn17-02][MettFn17-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
222 他抑制生起的忿怒,如制止疾行的馬車,
我稱此人為調御者,其他人只是執韁人。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:恚能自制,如止奔車,是為善御,棄冥入明T4,568a
  2. 出曜經:恚能自制,如止奔車,是為善御,去冥入明T4,716b
  3. 法集要頌經:恚能自制斷,如止奔走車,是為善調御,去冥入光明T4,787b
4. 雜含:盛瞋恚能持,如制逸馬車,我說善御士,非謂執繩者T2,291bc, 292a, 307a
5. 善見:若人瞋心起,譬如車奔逸,車士能制止,不足以為難。人能制瞋心,此事最為難T24,780b
6. 別雜:瞋恚如逸馬,制之由轡勒,控轡不名堅,制心乃名堅。是故我今者,名為善調御T2,400b,c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

CONTROL YOUR ANGER

  1. Whoso checks his uprisen anger as though it were a rolling chariot, him I call a true charioteer. Other charioteers are mere rein-holders.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 222. He who checks rising anger as a charioteer checks a rolling chariot, him I call a true charioteer. Others only hold the reins.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

222

When anger arises,
whoever keeps firm control
as if with a racing chariot:
him
I call a master charioteer.
  Anyone else,
  a rein-holder —
  that's all.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
222
Whoever arrests the arising of wrath,
Like a chariot skidding one brings to a halt,
Could a ‘charioteer’ be deservedly named.
The remainder of men are but ‘holders of reins’.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 222 He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but holding the reins.
英譯(Cited from DLMBS) [12]
DhP 222
Who would restrain rising anger, like a swaying chariot,
him I call a charioteer. Other people just hold the reins. [DLMBSFn-V222]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 222
Dhammapada Dhp. 223
巴利原典 (PTS) [1]
223. Akkodhena jine kodhaṃ asādhuṃ sādhunā jine
Jine kadariyaṃ dānena saccena alikavādinaṃ.
巴利原典 (CSCD) [2]
223. Akkodhena jine kodhaṃ, asādhuṃ sādhunā jine;
Jine kadariyaṃ dānena, saccenālikavādinaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二二三 以不忿勝忿。以善勝不善。以施勝慳吝。以實勝虛妄。 [MettFn17-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
223 以無忿戰勝忿怒者,以善戰勝不善的人,
以佈施戰勝吝嗇者,以真實戰勝妄語者。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:忍辱勝恚,善勝不善,勝者能施,至誠勝欺T4,568a
  2. 出曜經:忍辱勝怨,善勝不善,勝者能施,真誠勝欺T4,715c
  3. 法集要頌經:忍辱勝於怨,善勝不善者,勝者能施善,真誠勝欺善T4,787b
4. 雜含:不怒勝瞋恚,不善以善伏,惠施伏慳貪,真言壞妄語T2, 306c
5. 別雜:不瞋勝於瞋,行善勝不善,布施勝慳貪,實言勝妄語T2,400c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

OVERCOME ANGER BY LOVE

  1. Conquer anger by love. Conquer evil by good. Conquer the stingy by giving. Conquer the liar by truth.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 223. Overcome the angry by non-anger; overcome the wicked by goodness; overcome the miser by generosity; overcome the liar by truth.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

223

Conquer anger
  with lack of anger;
bad, with good;
stinginess, with a gift;
a liar, with truth.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
223
By giving, tame the niggardly;
The wicked, by propriety;
The surly, by placidity;
The crooked, by integrity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 223 Let a man overcome anger by love, let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth!
英譯(Cited from DLMBS) [12]
DhP 223
Conquer anger by non-anger; conquer badness by goodness.
Conquer stinginess by giving; conquer liar by truth. [DLMBSFn-V223]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 223
Dhammapada Dhp. 224
巴利原典 (PTS) [1]
224. Saccaṃ bhaṇe na kujjheyya dajjāppasmimpi yācito
Etehi tīhi ṭhānehi gacche devāna santike.
巴利原典 (CSCD) [2]
224. Saccaṃ bhaṇe na kujjheyya, dajjā appampi [dajjā’ppasmimpi (sī. pī.), dajjā appasmi (syā. ka.)] yācito;
Etehi tīhi ṭhānehi, gacche devāna santike.
漢譯( 了參 法師 譯, 文言文版) [3] 二二四 諦語不瞋恚,分施與乞者;以如是三事,能生於諸天。 [LChnFn17-03][MettFn17-05][NandFn17-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
224 說真話及不忿怒、物少仍施乞求者;
透過這三件事情,他得以上生天界。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:不欺不怒,意不多求,如是三事,死則上天T4,568a
  2. 出曜經:諦說不瞋恚,乞者念以施,三分有定處,自然處天宮T4,715b
  3. 法集要頌經:諦說不瞋恚,乞者念以施,三分有定處,自然處天宮T4,787b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE TRUTHFUL, PATIENT AND GENEROUS

  1. One should utter the truth. One should not be angry. One should give even from a scanty store to him who asks. Along these three paths one may go to the presence of the gods.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 224. Speak the truth; yield not to anger; when asked, give even if you only have a little. By these three means can one reach the presence of the gods.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

224

By telling the truth;
by not growing angry;
by giving, when asked,
no matter how little you have:
by these three things
you enter the presence of devas.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
224
Speak what’s truthful;
Don’t be wrathful;
Give if asked,
At least a little.

Due to these
Conditions three,
You’ll reach the realm
Of deities.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 224 Speak the truth, do not yield to anger; give, if thou art asked for little; by these three steps thou wilt go near the gods.
英譯(Cited from DLMBS) [12]
DhP 224
Speak truth; don't get angry; when asked, give, even a little.
By these three means one will go to the presence of gods. [DLMBSFn-V224]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 224
Dhammapada Dhp. 225
巴利原典 (PTS) [1]
225. Ahiṃsakā ye munayo niccaṃ kāyenasaṃvutā
Te yanti accutaṃ ṭhānaṃ yattha gantvā na socare.
巴利原典 (CSCD) [2]
225. Ahiṃsakā ye munayo [ahiṃsakāyā munayo (ka.)], niccaṃ kāyena saṃvutā;
Te yanti accutaṃ ṭhānaṃ, yattha gantvā na socare.
漢譯( 了參 法師 譯, 文言文版) [3] 二二五 彼無害牟尼,常調伏其身,到達不死境─無有悲憂處。 [MettFn17-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
225 牟尼不傷害他人,常防護自身行為,
他們去到不死處,去到該處無憂愁。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:常自攝身,慈心不殺,是生天上,到彼無憂T4,568a
  2. 出曜經:慈仁不殺,常能攝身,是處不死,所適無患T4,661b
  3. 法集要頌經:慈仁行不殺,常能善攝身,彼得無盡位,所適皆無患T4,781a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE HARMLESS ATTAIN THE DEATHLESS

  1. Those sages who are harmless, and are ever restrained in body, [NāradaFn17-01] go to the deathless state (Nibbāna), whither gone they never grieve.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 225. Those sages who are inoffensive and ever restrained in body, go to the Deathless State, where, having gone, they grieve no more.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

225

Gentle sages,
constantly restrained in body,
go to the unwavering state
where, having gone,
there's no grief.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
225
The sage who from violence abstains;
Who, in body, is ever restrained;
From the state that is mortal he’ll leave.
Having left it, he’ll never more grieve.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 225 The sages who injure nobody, and who always control their body, they will go to the unchangeable place (Nirvana), where, if they have gone, they will suffer no more.
英譯(Cited from DLMBS) [12]
DhP 225
The wise ones, who are not hurting, always guarding their behavior,
they will go to the Permanent Place (Nirvana), where one does not grieve. [DLMBSFn-V225]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 225
Dhammapada Dhp. 226
巴利原典 (PTS) [1]
226. Sadā jāgaramānānaṃ ahorattānusikkhinaṃ
Nibbāṇaṃ adhimuttānaṃ atthaṃ gacchanti āsavā.
巴利原典 (CSCD) [2]
226. Sadā jāgaramānānaṃ, ahorattānusikkhinaṃ;
Nibbānaṃ adhimuttānaṃ, atthaṃ gacchanti āsavā.
漢譯( 了參 法師 譯, 文言文版) [3] 二二六 恆常醒覺者,日夜勤修學,志向於涅槃,息滅諸煩惱。 [MettFn17-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
226 對於永遠保持心醒覺、日以續夜地訓練自己、
決心要證悟涅槃的人,諸煩惱必定會被摧毀。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:意常覺寤,明慕勤學,漏盡意解,可致泥洹T4,568a
  2. 法句經:以覺意能應,日夜務學行,當解甘露要,令諸漏得盡T4,561b
  3. 出曜經:以覺意得應,日夜慕學行,當解甘露要,令諸漏得盡T4,700c
  4. 法集要頌經:以覺意得應,晝夜慕習學,解脫甘露要,決定得無漏T4,784c
  5. 法集要頌經:意常生覺悟,晝夜精勤學,漏盡心明解,可致圓寂道T4,780c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE EVER VIGILANT GIVE UP DEFILEMENTS

  1. The defilements [NāradaFn17-02] of those who are ever vigilant, who discipline themselves day and night, who are wholly intent on Nibbāna, are destroyed.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 226. Those who are ever vigilant, who discipline themselves day and night, and are ever intent upon Nibbana — their defilements fade away.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

226

Those who always stay wakeful,
training by day & by night,
keen on Unbinding:
their effluents come to an end.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
226
In those who are ceaselessly wakeful,
Who practise by night and by day,
Who’ve committed themselves to Nibbana,
Their asavas dwindle away.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 226 Those who are ever watchful, who study day and night, and who strive after Nirvana, their passions will come to an end.
英譯(Cited from DLMBS) [12]
DhP 226
Those, who are always watchful, studying all day and night,
intent upon reaching the Nirvana - their taints disappear. [DLMBSFn-V226]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 226
Dhammapada Dhp. 227
巴利原典 (PTS) [1]
227. Porāṇametaṃ atula netaṃ ajjatanāmiva
Nindanti tuṇhimāsīnaṃ nindanti bahubhāṇinaṃ
Mitabhāṇimpi nindanti natthi loke anindito.
巴利原典 (CSCD) [2]
227. Porāṇametaṃ atula, netaṃ ajjatanāmiva;
Nindanti tuṇhimāsīnaṃ, nindanti bahubhāṇinaṃ;
Mitabhāṇimpi nindanti, natthi loke anindito.
漢譯( 了參 法師 譯, 文言文版) [3] 二二七 阿多羅應知:此非今日事,古語已有之。默然為人誹,多語為人誹,寡言為人誹;不為誹謗者,斯世實無有。 [LChnFn17-04][MettFn17-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
227 自古如此阿都拉,不是今日才這樣,
人們毀謗沉默者,人們毀謗多語者,
也毀謗少語的人,世間無人不被謗。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句:人相謗毀,自古至今,既毀多言,又毀訥忍,亦毀中和,世無不毀T4,568a
  2. 法句譬喻經:人相謗毀,自古至今,既毀多言,又毀訥忍,亦毀中和,世無不毀T4,596b
  3. 出曜經:人相謗毀,自古至今,既毀多言,又毀訥訒,亦毀中和,世無不毀T4,695c
  4. 出曜經:或有寂然罵,或有在眾罵,或有未聲罵,世無有不罵T4,751c
  5. 法集要頌經:或有寂然罵,或有在眾罵,或有未聲罵,世無不罵者T4,793c
6. 義足:亦毀於少言,多言亦得毀,亦毀於忠言,世惡無不毀T4,177b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THERE IS NONE WHO IS BLAMELESS IN THIS WORLD

  1. This, O Atula, [NāradaFn17-03] is an old saying; it is not one of today only: they blame those who sit silent, they blame those who speak too much. Those speaking little too they blame. There is no one who is not blamed in this world.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 227. O Atula! Indeed, this is an ancient practice, not one only of today: they blame those who remain silent, they blame those who speak much, they blame those who speak in moderation. There is none in the world who is not blamed.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

227-228

This has come down from old, Atula,
& not just from today:
they find fault with one
  who sits silent,
they find fault with one
  who speaks a great deal,
they find fault with one
  who measures his words.
There's no one unfaulted in the world.
There never was,
  will be,
nor at present is found
anyone entirely faulted
or entirely praised.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
227
This, Atula’s, true of yore,
Not merely true today:
They blame those sitting silently,
And those with much to say;
Blame, too, the one of moderate words.
There’s no one free from blame on earth.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 227 This is an old saying, O Atula, this is not only of to-day: 'They blame him who sits silent, they blame him who speaks much, they also blame him who says little; there is no one on earth who is not blamed.'
英譯(Cited from DLMBS) [12]
DhP 227
O Atula, this is an old thing; it is not just today.
They blame one who is sitting silently; they blame one who is speaking a lot.
They blame also the one who is speaking moderately. There is nobody blameless in the world. [DLMBSFn-V227]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 227
Dhammapada Dhp. 228
巴利原典 (PTS) [1]
228. Na cāhu na ca bhavissati na cetarahi vijjati
Ekantaṃ nindito poso ekantaṃ vā pasaṃsito.
巴利原典 (CSCD) [2]
228. Na cāhu na ca bhavissati, na cetarahi vijjati;
Ekantaṃ nindito poso, ekantaṃ vā pasaṃsito.
漢譯( 了參 法師 譯, 文言文版) [3] 二二八 全被人誹者,或全被讚者,非曾有當有,現在亦無有。 [LChnFn17-05][MettFn17-09][MettFn17-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
228 過去未來都沒有,現在也是找不到,
單只被毀謗的人,或只受稱讚的人。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:欲意非聖,不能制中,一毀一譽,但為利名T4,568a
  2. 法句譬喻經:欲意非聖,不能折中,一毀一譽,但為名利T4,596b
  3. 出曜經:一毀一譽,但利其名,非有非無,亦不可知T4,752a
  4. 法集要頌經:一毀及一譽,但利養其名,非有亦非有,則亦不可知T4,793c
5. 義足:過去亦當來,現在亦無有,誰盡壽見毀,難形尚敬難T4,177b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THERE IS NONE WHO IS WHOLLY BLAMED OR PRAISED

  1. There never was, there never will be, nor does there exist now, a person who is wholly blamed or wholly praised.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 228. There never was, there never will be, nor is there now, a person who is wholly blamed or wholly praised.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

227-228

This has come down from old, Atula,
& not just from today:
they find fault with one
  who sits silent,
they find fault with one
  who speaks a great deal,
they find fault with one
  who measures his words.
There's no one unfaulted in the world.
There never was,
  will be,
nor at present is found
anyone entirely faulted
or entirely praised.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
228
There never was, there isn’t now,
Nor will there be in future found,
A person given only blame,
Nor one who always gets acclaim.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 228 There never was, there never will be, nor is there now, a man who is always blamed, or a man who is always praised.
英譯(Cited from DLMBS) [12]
DhP 228
There never was, never will be and even now does not exist
a person who is only blamed or only praised. [DLMBSFn-V228]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 228
Dhammapada Dhp. 229
巴利原典 (PTS) [1]
229. Yañce viññū pasaṃsanti anuvicca suve suve
Acchiddavuttiṃ medhāviṃ paññāsīlasamāhitaṃ.
巴利原典 (CSCD) [2]
229. Yaṃ ce viññū pasaṃsanti, anuvicca suve suve;
Acchiddavuttiṃ [acchinnavuttiṃ (ka.)] medhāviṃ, paññāsīlasamāhitaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二二九 若人朝朝自反省,行無瑕疵並賢明,智慧戒行兼具者,彼為智人所稱讚。 [MettFn17-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
229 日復一日檢討後,智者們會稱讚他――
生命無瑕且賢明、慧與戒兼備的人。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:明智所譽,唯稱是賢,慧人守戒,無所譏謗T4,568a
  2. 法句譬喻經:明智所譽,唯稱正賢,慧人守戒,無所譏謗T4,596b
  3. 出曜經:叡人所譽,若好若醜,智人無缺,叡定解脫。如紫磨金,內外淨徹T4,752a
  4. 法集要頌經:智人所稱譽,若好兼及醜,智人無缺漏,慧定得解脫。如紫磨真金,內外徹清淨T4,793a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE BLAMELESS ARE PRAISED

  1. Examining day by day, the wise praise him who is of flawless life, intelligent, endowed with knowledge and virtue.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 229. But the man whom the wise praise, after observing him day after day, is one of flawless character, wise, and endowed with knowledge and virtue.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

229-230

If knowledgeable people praise him,
having observed him
  day after day
to be blameless in conduct, intelligent,
endowed with discernment & virtue:
like an ingot of gold —
who's fit to find fault with him?
  Even devas praise him.
  Even by Brahmas he's praised.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
229 & 230

If, having watched someone day after day, intelligent people praise him, a sage, one of flawless conduct, possessed of virtue and wisdom, then who is justified to criticise him? The devas praise him; Brahma praises him; he is an ornament of purest gold.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 229, 230. But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him, like a coin made of gold from the Gambu river? Even the gods praise him, he is praised even by Brahman.
英譯(Cited from DLMBS) [12]
DhP 229
Whom the wise ones praise, having examined him thoroughly day after day,
one with faultless conduct, intelligent, endowed with wisdom and virtue,
[continued in DhP 230] [DLMBSFn-V229]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 229
Dhammapada Dhp. 230
巴利原典 (PTS) [1]
230. Nekkhaṃ jambonadasseva ko taṃ ninditumarahati
Devā'pi naṃ pasaṃsanti brahmunā'pi pasaṃsito.
巴利原典 (CSCD) [2]
230. Nikkhaṃ [nekkhaṃ (sī. syā. pī.)] jambonadasseva, ko taṃ ninditumarahati;
Devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito.
漢譯( 了參 法師 譯, 文言文版) [3] 二三0 品如閻浮金,誰得誹辱之?彼為婆羅門,諸天所稱讚。 [LChnFn17-06][MettFn17-10][MettFn17-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
230 對此猶如純金者,誰還會去毀謗他?
眾天神都稱讚他,他也受梵天稱讚。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:如羅漢淨,莫而誣謗,諸人咨嗟,梵釋所稱T4,568a
  2. 法句譬喻經:如羅漢淨,莫而誣謗,諸天咨嗟,梵釋所敬T4,596b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

WHO DARE BLAME THE PURE?

  1. Who deigns to blame him who is like a piece of refined gold? Even the gods praise him; by Brahma too he is praised.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 230. Who can blame such a one, as worthy as a coin of refined gold? Even the gods praise him; by Brahma, too, is he praised.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

229-230

If knowledgeable people praise him,
having observed him
  day after day
to be blameless in conduct, intelligent,
endowed with discernment & virtue:
like an ingot of gold —
who's fit to find fault with him?
  Even devas praise him.
  Even by Brahmas he's praised.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
229 & 230

If, having watched someone day after day, intelligent people praise him, a sage, one of flawless conduct, possessed of virtue and wisdom, then who is justified to criticise him? The devas praise him; Brahma praises him; he is an ornament of purest gold.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 229, 230. But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him, like a coin made of gold from the Gambu river? Even the gods praise him, he is praised even by Brahman.
英譯(Cited from DLMBS) [12]
DhP 230
[continued from DhP 229]
Who is worthy enough to blame him, like a ring made of gold?
Even gods praise him; he is praised also by Brahma. [DLMBSFn-V230]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 230
Dhammapada Dhp. 231
巴利原典 (PTS) [1]
231. Kāyappakopaṃ rakkheyya kāyena saṃvuto siyā
Kāyaduccaritaṃ hitvā kāyena sucaritaṃ care.
巴利原典 (CSCD) [2]
231. Kāyappakopaṃ rakkheyya, kāyena saṃvuto siyā;
Kāyaduccaritaṃ hitvā, kāyena sucaritaṃ care.
漢譯( 了參 法師 譯, 文言文版) [3] 二三一 攝護身忿怒 [LChnFn17-07] ,調伏於身行。捨離身惡行,以身修善行。 [MettFn17-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
231 防止身惡行,善克制己身;
捨棄身惡行,培育身善行。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:常守慎身,以護瞋恚,除身惡行,進修德行T4,568a
  2. 出曜經:護身惡行,自正身行,護身惡者,修身善行T4,660a
  3. 法集要頌經:守護身惡行,自正護身行,守護身惡者,常修身善行T4,781a
4. 增一:當護身惡行,修習身善行,念捨身惡行,當學身善行T2,604b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE PURE IN DEED, WORD AND THOUGHT

  1. One should guard against misdeeds (caused by) the body, and one should be restrained in body. Giving up evil conduct in body, one should be of good bodily conduct.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 231. Let a man guard himself against irritability in bodily action; let him be controlled in deed. Abandoning bodily misconduct, let him practice good conduct in deed.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

231-234 [ThaniSFn-V231-233]

Guard against anger
erupting in body;
in body, be restrained.
Having abandoned bodily misconduct,
live conducting yourself well
  in body.

Guard against anger
erupting in speech;
in speech, be restrained.
Having abandoned verbal misconduct,
live conducting yourself well
  in speech.

Guard against anger
erupting in mind;
in mind, be restrained.
Having abandoned mental misconduct,
live conducting yourself well
  in mind.

Those restrained in body
  — the enlightened —
restrained in speech & in mind
  — enlightened —
are the ones whose restraint is secure.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
231
Restrain unruly conduct;
In body be subdued;
Abandon wrong behaviour,
And righteous deeds pursue.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 231 Beware of bodily anger, and control thy body! Leave the sins of the body, and with thy body practise virtue!
英譯(Cited from DLMBS) [12]
DhP 231
Protect yourself from blameworthy conduct; guard your body well.
Having renounced the wrong bodily deed, practice the right bodily action. [DLMBSFn-V231]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 231
Dhammapada Dhp. 232
巴利原典 (PTS) [1]
232. Vacīpakopaṃ rakkheyya vācāya saṃvuto siyā
Vacīduccaritaṃ hitvā vācāya sucaritaṃ care.
巴利原典 (CSCD) [2]
232. Vacīpakopaṃ rakkheyya, vācāya saṃvuto siyā;
Vacīduccaritaṃ hitvā, vācāya sucaritaṃ care.
漢譯( 了參 法師 譯, 文言文版) [3] 二三二 攝護語忿怒,調伏於語行。捨離語惡行,以語修善行。 [MettFn17-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
232 防止語惡行,善克制己語;
捨棄語惡行,培育語善行。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:常守慎言,以護瞋恚,除口惡言,誦習法言T4,568a
  2. 出曜經:護口惡行,自正口行,護口惡者,修口善行T4,660b
  3. 法集要頌經:守護口惡行,自正護口行,守護口惡者,常修口善行T4,781a
4. 增一:當護口惡行,修習口善行,念捨口惡行,當學口善行T2,604b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. One should guard against misdeeds (caused by) speech, and one should be restrained in speech. Giving up evil conduct in speech, one should be of good conduct in speech.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 232. Let a man guard himself against irritability in speech; let him be controlled in speech. Abandoning verbal misconduct, let him practice good conduct in speech.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

231-234 [ThaniSFn-V231-233]

Guard against anger
erupting in body;
in body, be restrained.
Having abandoned bodily misconduct,
live conducting yourself well
  in body.

Guard against anger
erupting in speech;
in speech, be restrained.
Having abandoned verbal misconduct,
live conducting yourself well
  in speech.

Guard against anger
erupting in mind;
in mind, be restrained.
Having abandoned mental misconduct,
live conducting yourself well
  in mind.

Those restrained in body
  — the enlightened —
restrained in speech & in mind
  — enlightened —
are the ones whose restraint is secure.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
232
Restrain unruly discourse;
In speaking be subdued;
Abandon speech misconduct,
And righteous speech pursue.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 232 Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue, and practise virtue with thy tongue!
英譯(Cited from DLMBS) [12]
DhP 232
Protect yourself from blameworthy speech; guard your speech well.
Having renounced the wrong verbal deed, practice the right verbal action. [DLMBSFn-V232]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 232
Dhammapada Dhp. 233
巴利原典 (PTS) [1]
233. Manopakopaṃ rakkheyya manasā saṃvuto siyā
Manoduccaritaṃ hitvā manasā sucaritaṃ care.
巴利原典 (CSCD) [2]
233. Manopakopaṃ rakkheyya, manasā saṃvuto siyā;
Manoduccaritaṃ hitvā, manasā sucaritaṃ care.
漢譯( 了參 法師 譯, 文言文版) [3] 二三三 攝護意忿怒,調伏於意行。捨離意惡行,以意修善行。 [MettFn17-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
233 防止意惡行,善克制己意;
捨棄意惡行,培育意善行。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:常守慎心,以護瞋恚,除心惡念,思惟念道T4,568a
  2. 出曜經:護意惡行,自正意行,護意惡者,修意善行T4,660c
  3. 法集要頌經: 守護意惡行,自正護意行,守護意惡者,恒修意善行T4,781a
4. 增一:當護意惡行,修習意善行,念捨意惡行,當學意善行T2,604b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. One should guard against misdeeds (caused by) the mind, and one should be restrained in mind. Giving up evil conduct in mind, one should be of good conduct in mind.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 233. Let a man guard himself against irritability in thought; let him be controlled in mind. Abandoning mental misconduct, let him practice good conduct in thought.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

231-234 [ThaniSFn-V231-233]

Guard against anger
erupting in body;
in body, be restrained.
Having abandoned bodily misconduct,
live conducting yourself well
  in body.

Guard against anger
erupting in speech;
in speech, be restrained.
Having abandoned verbal misconduct,
live conducting yourself well
  in speech.

Guard against anger
erupting in mind;
in mind, be restrained.
Having abandoned mental misconduct,
live conducting yourself well
  in mind.

Those restrained in body
  — the enlightened —
restrained in speech & in mind
  — enlightened —
are the ones whose restraint is secure.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
233
Restrain unruly thinking;
In thinking be subdued;
Abandon thought misconduct,
And righteous thoughts pursue.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 233 Beware of the anger of the mind, and control thy mind! Leave the sins of the mind, and practise virtue with thy mind!
英譯(Cited from DLMBS) [12]
DhP 233
Protect yourself from blameworthy thoughts; guard your mind well.
Having renounced the wrong mental deed, practice the right mental action. [DLMBSFn-V233]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 233
Dhammapada Dhp. 234
巴利原典 (PTS) [1]
234. Kāyena saṃvutā dhīrā atho vācāya saṃvutā
Manasā saṃvutā dhīrā te ve suparisaṃvutā.

Sattarasamo kodhavaggo.

巴利原典 (CSCD) [2]
234. Kāyena saṃvutā dhīrā, atho vācāya saṃvutā;
Manasā saṃvutā dhīrā, te ve suparisaṃvutā.

Kodhavaggo sattarasamo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

二三四 智者身調伏,亦復語調伏,於意亦調伏,實一切調伏。 [MettFn17-11]

忿怒品第十七竟

漢譯( 敬法 法師 譯, 白話文版) [4]
234 賢者制御身,御語亦御意;
賢者於自制,真能善圓滿。

忿怒品第十七完畢

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:節身慎言,守攝其心,捨恚行道,忍辱最強T4,568a
  2. 出曜經:慎身為勇悍,慎口悍亦然,慎意為勇悍,一切結亦然。此處名不死,所適無憂患T4,662b
3. 增一: 身行為善哉,口行亦復然,意行為善哉,一切亦如是T2,604b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. The wise are restrained in deed; in speech, too, they are restrained. The wise, restrained in mind, are indeed those who are perfectly restrained.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 234. The wise are controlled in bodily action, controlled in speech and controlled in thought. They are truly well-controlled.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

231-234

Guard against anger
erupting in body;
in body, be restrained.
Having abandoned bodily misconduct,
live conducting yourself well
  in body.

Guard against anger
erupting in speech;
in speech, be restrained.
Having abandoned verbal misconduct,
live conducting yourself well
  in speech.

Guard against anger
erupting in mind;
in mind, be restrained.
Having abandoned mental misconduct,
live conducting yourself well
  in mind.

Those restrained in body
  — the enlightened —
restrained in speech & in mind
  — enlightened —
are the ones whose restraint is secure.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
234
The one of comprehension,
Restrained in thought and speech,
Restrained in body conduct,
Is well-restrained, indeed.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 234 The wise who control their body, who control their tongue, the wise who control their mind, are indeed well controlled.
英譯(Cited from DLMBS) [12]
DhP 234
The wise ones, who are restrained in bodily conduct, in speech,
and in mind, they are indeed well and thoroughly restrained. [DLMBSFn-V234]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十七:忿怒品 Dhp. 234

備註:

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

〔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) 〔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)

〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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
[LChnFn17-01]〔註17-01〕 「名色」(Namarupa)即精神與物質,亦可說心身。
[LChnFn17-02]〔註17-02〕 若能主急止忿,乃是善於調御者,餘則如徒能執韁而不能控制於馬者。
[LChnFn17-03]〔註17-03〕 原文尚有一「少」(appam)字。即自己所有物,雖然是少許的,都得分施與乞者。
[LChnFn17-04]〔註17-04〕 「阿多羅」(Atula)是一個在家佛教徒的名字。
[LChnFn17-05]〔註17-05〕 過去與未來無有。
[LChnFn17-06]〔註17-06〕 「閻浮金」(Jambunada)是一種品質最佳的金的特別名詞,意為來自閻浮(Jambu)河的金。
[LChnFn17-07]〔註17-07〕 由身而起的忿怒。
[CFFn17-01]〔敬法法師註17-01〕 39 註釋:「 」(saṁyojanaṁ):欲貪結等十種結。因為沒有貪欲等而無所有(rāgādīnaṁ abhāvena akiñcanaṁ)。
[MettFn17-01]〔明法尊者註17-01〕 :saṁyajanaṁ,結,一共有十個結。akiñcanaṁ「無煩惱」即是無貪.瞋.痴。
[MettFn17-02]〔明法尊者註17-02〕 名.色 :nāma-rūpa,精神(心識)和物質,即身心。 (此偈 cf. S.1.34./i.23; 《雜阿含1286經》,《別譯雜阿含284經》)
[MettFn17-03]

〔明法尊者註17-03〕 住在阿拉維的比丘(Āḷaviko bhikkhu)準備蓋房子,砍伐一些樹木,砍斷樹神的幼孩的手臂,女神原想報復,殺比丘,後來息怒,去見佛陀。佛陀讚嘆她息怒,並告誡比丘不要砍樹。

PS: 請參 法句經故事集 ,十七~二、比丘和樹神 (偈 222)。

[MettFn17-04]

〔明法尊者註17-04〕 優陀拉(Uttarā)優婆夷嫁給沒有佛教信仰的富裕人家,因為沒有機會供養佛陀與比丘,悶悶不樂,為了多作供養,聘用半個月女傭幫她執行妻子的責任。有一次女傭看她在笑,忘記她的身份,生起嫉妒,跟她潑一湯匙的熱油,但是她有慈心保護,而毫髮未傷。(DhA.v.223./CS:pg.2.196.ff.)

PS: 請參 法句經故事集 ,十七~三、慈心保護優它拿不受熱水燙傷 (偈 223)。

[MettFn17-05]〔明法尊者註17-05〕 諦語 :即真實語,不妄語。
[MettFn17-06]

〔明法尊者註17-06〕 佛陀在沙祇多(Sāketa)托缽被一為年老的婆羅門誤認作兒子,佛陀跟他回家,婆羅門的太太也誤認作兒子,他們相處三個月,他們都證得阿羅漢果。佛陀說在過去很多世都作他們的兒子或侄子。當他們死了,比丘問他們往生何處,佛陀說他們都證得阿羅漢果,不往生何處。

PS: 請參 法句經故事集 ,十七~五、誤把佛陀當作兒子的婆羅門 (偈 225)。

[MettFn17-07]

〔明法尊者註17-07〕 有一天夜晚,璞娜(Puṇṇā)女傭在為她的主人樁米,做到很晚才去休息。這時候,她看見達帕尊者(Dabbo Mallaputto)帶領一群聽完說法的比丘回寮。她心想他們這麼晚還沒睡眠。第二天清晨,璞娜做糕餅,打算到河邊去吃。路上,她看見佛陀正在托缽,作布施。進食後,佛陀為璞娜澄清心中的疑惑:「妳沒有睡眠,是因為妳的苦命。至於諸比丘,他們必須經常保持醒覺(jāgariyamanuyuttatāya),不可懈怠。」

PS: 請參 法句經故事集 ,十七~六、製作禮物的布施者 (偈 226)。

[MettFn17-08](1, 2, 3, 4)

〔明法尊者註17-08〕 阿多羅 :Atula,舍衛城一位在家居士之名。阿多羅跟他的同伴五百位居 士找離婆多尊者(Revata)問法,但是離婆多尊者修習遠離獨居(paṭisallānārāmo),不說任何法,於是他們帶著不滿的心去找舍利弗尊者,舍利弗尊者為他們說阿毘達摩,他們覺得太深。又去找阿難尊者,阿難尊者只作簡單的開示。之後,他們一群人請世尊說法。227-230偈為世尊跟阿多羅居士及他的同伴所作的開示,聽法後,他們都證得須陀洹果。 ( 230偈 cf. A ii8)

PS: 請參 法句經故事集 ,十七~七、恰恰好 (偈 227~230)。

[MettFn17-09]〔明法尊者註17-09〕 非曾有.當有 ︰過去未曾有,未來也沒有。
[MettFn17-10]〔明法尊者註17-10〕 閻浮金 :Jambunada,來自閻浮河(Jambu)之金,品質佳。
[MettFn17-11](1, 2, 3, 4)

〔明法尊者註17-11〕 231-234偈為世尊跟六位穿著木屐的比丘說的法。六位穿著木屐、拿著木杖的比丘在石板上走動,而製造了噪音。世尊告誡比丘應控制自己的言行舉止。此後,世尊告誡比丘不要穿木屐。

PS: 請參 法句經故事集 ,十七~八、穿木屐的比丘 (偈 231~234)。

[NāradaFn17-01](Ven. Nārada 17-01) Speech and thoughts are also herein implied.
[NāradaFn17-02](Ven. Nārada 17-02) There are four kinds of defilements or corruptions (Āsavas), namely: sensual pleasures (kāma), becoming (bhava), false views (diññhi), and ignorance (avijjā). The first āsava is attachment to Sense Sphere, the second is attachment to the Realms of Form and the Formless Realms.
[NāradaFn17-03](Ven. Nārada 17-03) Atula is the name of a person.
[ThaniSFn-V231-233](1, 2, 3) (Ven. Thanissaro V. 231-233) Bodily misconduct = killing, stealing, engaging in illicit sex. Verbal misconduct = lies, divisive speech, harsh speech, idle chatter. Mental misconduct = covetousness, ill will, wrong views.
[VaradoFn-V221](Ven. Varado V.221) Verse 221: "free of all identity" (akiñcanaṃ). PED: having nothing.
[DLMBSFn-V221]

(DLMBS Commentary V221) There are ten fetters (saṃyojana). They can be divided into two kinds, five so called "lower" or "big" fetters and five "higher" or "small" fetters.

The five big fetters are:

  1. personality belief (sakkāya-diṭṭhi),
  2. skeptical doubt (vicikicchā),
  3. clinging to rules and rituals (sīlabbata-paramāsa),
  4. sensuous craving (kāma-rāga),
  5. ill-will (vyāpāda).

The five small fetters are:

  1. craving for fine-material existence (rūpa-rāga),
  2. craving for immaterial existence (arūpa-rāga),
  3. conceit (māna),
  4. restlessness (uddhacca),
  5. ignorance (avijjā).

Venerable Anuruddha once came to Kapilavatthu to see his relatives. All of them came to meet him; only his sister Rohini did not come. Anuruddha asked about her and learned that she was suffering from a skin disease. Anuruddha sent for her and told her to perform some meritorious deeds. Rohini began to build a community hall. Even before the construction was completed, she started to sweep it every day and fill the water pots. She began to feel better immediately.

When the hall was finished, the Buddha and monks were invited for an almsfood there. After the meal the Buddha asked Rohini to come. He then revealed, that she was suffering because of evil deed done in one of her previous lives.

She was the queen of Benares. The king had a dancer he liked very much. The queen became jealous and instructed her servants to put some itching powder into the dancer's bed. Thus the dancer itched all over and when she went to bed to rest, her condition got even worse.

The Buddha then exhorted her and all the people present to give up anger and pride and not to cling to anything. He further added this verse. Rohini and some other people attained full Awakenment immediately. At the same time Rohini's disease was cured and her skin became smooth and clear.

[DLMBSFn-V222]

(DLMBS Commentary V222) Once a certain monk wanted to build a hut for himself. He chose a tree and was about to cut it down. But a spirit lived in that tree with her son. The spirit asked the monk not to cut down their tree, but the monk did not listen. So the spirit put her son on the tree, hoping this would prevent the monk from cutting the tree down.

But the monk's ax was already swinging down and he was unable to stop it. The ax fell and cut of the baby's arm. The spirit became very angry and was about to kill the monk. But then she reflected and decided not to harm the monk, because she would acquire a lot of demerit. So instead, she went to see the Buddha and told him all what happened.

The Buddha told her this verse, praising her for her self-control. He then taught her the Dharma. After reflecting on what was taught, the spirit realized the Dharma. She was offered a new tree to live in, in vicinity of the monastery.

After this incident, the Buddha made a new rule for the monks, forbidding them to hurt plant life.

[DLMBSFn-V223]

(DLMBS Commentary V223) In Sāvathi there lived a rich man named Sumana. He had a servant named Puṇṇa. Once Puṇṇa and his wife offered almsfood to Venerable Sāriputta and as a result of this deed, Puṇṇa found gold in the field he was ploughing. The king declared him to be the royal banker and the whole family became extremely rich and influential. Once Puṇṇa and his family were offering almsfood to the Buddha and the monks for seven days. After hearing the Dharma from the Buddha the whole family, Puṇṇa, his wife and their daughter Uttarā, attained the Awakenment.

Uttarā got married to the son of Sumana. Because the family was not Buddhist, she was not able to perform meritorious deeds. Her father sent her some money and arranged for a woman named Sirimā to look after the household for a few days.

During this time, Uttarā was offering almsfood to the Buddha and the monks. When her husband saw her, he smiled, because he did not understand the significance of giving and thought her stupid. But Sirimā, seeing him smile, forgot she was there only for a few days, and became jealous. She brought some boiling oil with the intention to pour it over the head of Uttarā. Uttarā knew what was about to happen but she did not feel any anger or hatred. She was very grateful to Sirimā, because only with her help was she able to perform meritorious deeds. She made a firm resolution not to let any anger or hatred enter her mind.

The boiling oil then became harmless, like cold water. Sirimā did not understand and went to get another pot of hot oil. But by then other servants caught her and beat her up.

Then Sirimā realized what she had done and asked Uttarā for forgiveness. Uttarā told her to go to see "her father" - she meant the Buddha, who has taught her the Dharma and helped her to reach the Awakenment.

The Buddha listened to all what happened. Then he praised Uttarā for not feeling any anger or hatred. He told her this verse. At the end, Uttarā forgave Sirimā.

[DLMBSFn-V224]

(DLMBS Commentary V224) Venerable Moggallāna once visited the heaven world and asked the gods what good deeds had they done to be reborn in such happy state. Different gods had different answers. One was reborn as a god only because he always spoke truth. Another goddess said that she was a servant who never got angry with her master and never hated him, although he beat and abused her. Some gods replied they offered what little they could for the benefit of others.

Moggallāna returned back and asked the Buddha if it was really possible to be reborn as a god just by these deeds. The Buddha confirmed it and spoke this verse, saying even little good deeds lead to heaven.

[DLMBSFn-V225]

(DLMBS Commentary V225) The Buddha was once in the city of Sāketa for almsfood. While he was passing a certain brahmin’s house, the brahmin welcomed him: "Son, we have not seen you for a long time. Come and visit us again!" When the Buddha entered the house, the brahmin's wife also welcomed him as a long lost son. From that day, they offered almsfood to the Buddha.

The monks asked why did they call the Buddha their son. The Buddha explained that he had been their son for a great many lives in the past. The Buddha stayed with them for three months and both the brahmin and his wife attained the Awakenment.

Later the monks asked where were they reborn, since they did not know the couple had already reached the Nirvana. The Buddha replied with this verse, saying that the Arahants are not reborn anywhere, they have attained the Nirvana.

[DLMBSFn-V226]

(DLMBS Commentary V226) There was a young slave girl, named Punnā. One night she was doing some work for her master, when she saw some monks going to their rooms after listening to the Dharma. She pondered that she was up so late because she was poor and had to work hard. But she could not think about any reason for the monks to be up so late as well.

The next day she made for herself a simple rice cake and went to the riverside to rest and eat. But on the way she met the Buddha and offered the cake to him. The Buddha accepted and ate the cake.

After eating, the Buddha told her why the monks were up so late: they were always vigilant and learning something, no matter what time it was. He also told her this verse, saying that by being always watchful and mindful, one can eradicate one's taints. Punnā immediately realized the Dharma.

Traditionally, these four taints (āsava) are mentioned in the texts: sense desire (kāma), desiring eternal existence (bhava), wrong views (diṭṭhi) and ignorance (avijjā).

[DLMBSFn-V227]

(DLMBS Commentary V227) There was a man named Atula. Once he and his friends wanted to hear the Dharma. They went to see Venerable Revata. But he was practicing meditation and did not tell them anything. They were disappointed and so went to see Venerable Sāriputta. He expounded the Dharma in length, telling them many profound teachings they did not quite understand. Still unhappy, they went to Venerable Ānanda. He explained shortly basic teachings of the Buddha.

Atula and his friends then went to see the Buddha. They complained. Revata did not say anything at all, Sāriputta spoke too much and Ānanda too little. After such a long time, they still were not satisfied. The Buddha replied with this verse (and the following ones, DhP 228, DhP 229 and DhP 230), saying that, as before, so today, there is no one who is never blamed.

[DLMBSFn-V228]

(DLMBS Commentary V228) The story for this verse is identical with the one for the previous verse (DhP 227) and the following verses (DhP 229, DhP 230).

Even the best of people are always blamed by somebody for something. Gandhi was killed although he was very close to what we call "a saint". Therefore, even if we encounter someone who is hostile to us, we should not feel hatred or enmity.

[DLMBSFn-V229](DLMBS Commentary V229) The story for this verse is identical with the one for the previous verses (DhP 227, DhP 228) and the following verse (DhP 230).
[DLMBSFn-V230](DLMBS Commentary V230) The story for this verse is identical with the one for the previous verses (DhP 227, DhP 228 and DhP 229).
[DLMBSFn-V231](DLMBS Commentary V231) A group of six monks wearing wooden shoes and each holding a staff, were walking on a big stone, making a lot of noise and disturbing the peace of other monks. The Buddha asked Venerable Ānanda what was going on and having learned about the six monks, he admonished them with this verse (and the following ones, DhP 232, DhP 233 and DhP 234). He also made a new rule for the monks not to wear wooden shoes.
[DLMBSFn-V232]

(DLMBS Commentary V232) The story for this verse is identical with the one for the previous verse (DhP 231) and the following ones (DhP 233, DhP 234).

By this verse the Buddha stressed that both the right conduct in bodily deeds and the right conduct in verbal speech are equally important.

[DLMBSFn-V233]

(DLMBS Commentary V233) The story for this verse is identical with the one for the previous verses (DhP 231, DhP 232) and the following one (DhP 234).

Even the thinking is very important. Truly, mental action is probably the most important of the three (bodily, verbal, mental). The bodily and verbal actions are only byproducts of the mental action. Thinking comes first and only after that we act with our body or our mouth. Therefore, the key to controlling our bodily and verbal actions lays in controlling our minds.

[DLMBSFn-V234](DLMBS Commentary V234) The story for this verse is identical with the one for the previous verses (DhP 231, DhP 232 and DhP 233).

校註:

[NandFn17-01]〔Nanda 校註17-01〕 請參 221 典故 ;或 法句經故事集 ,十七~一、治好皮膚病的女士 (偈 221)。
[NandFn17-02]〔Nanda 校註17-02〕 請參 法句經故事集 ,十七~四、往生天界的方法 (偈 224)。


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 )