namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者


法句經 第二十:道品 多譯本對讀(段層次) Dhammapada (Dhp.) 20. Maggavaggo




偈頌目錄
Dhp273 Dhp274 Dhp275 Dhp276 Dhp277 Dhp278 Dhp279 Dhp280 Dhp281
Dhp282 Dhp283 Dhp284 Dhp285 Dhp286 Dhp287 Dhp288 Dhp289  

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. 273
巴利原典 (PTS) [1]
  1. Maggavaggo.
273. Maggānaṭṭhaṅgiko seṭṭho saccānaṃ caturo padā
Virāgo seṭṭho dhammānaṃ divipadānaṃ ca cakkhumā.
巴利原典 (CSCD) [2]

20. Maggavaggo

273. Maggānaṭṭhaṅgiko seṭṭho, saccānaṃ caturo padā;
Virāgo seṭṭho dhammānaṃ, dvipadānañca cakkhumā.
漢譯( 了參 法師 譯, 文言文版) [3]

二十:道品

二七三 八支道中勝,四句諦中勝,離欲法中勝,具眼兩足勝。 [LChnFn20-01][LChnFn20-02][LChnFn20-03][MettFn20-01][MettFn20-02][MettFn20-03]

漢譯( 敬法 法師 譯, 白話文版) [4]

第二十:道品

273 諸道中八聖道最勝;諸諦中四聖諦最勝;
於諸法中離欲最勝;二足中具眼者最勝。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:八直最上道,四諦為法迹,不婬行之尊,施燈必得眼T4,569a
  2. 出曜經:道為八直妙,聖諦四句上,無欲法之最,明眼二足尊T4,682a
  3. 法集要頌經:道為八真妙,聖諦四句上,無欲法之最,明眼善觀察T4,783a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 20 The Way Or The Path

THE EIGHTFOLD PATH IS THE BEST   FOLLOW THIS PATH FOR PURITY   FOLLOWING THIS PATH YOU CAN PUT AN END TO SUFFERING   YOU MUST EXERT YOURSELVES

  1. The best of paths is the Eightfold Path. [NāradaFn20-01] The best of truths are the four Sayings. [NāradaFn20-02] Non-attachment [NāradaFn20-03] is the best of states. The best of bipeds is the Seeing One.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp XX The Path

273. Of all the paths the Eightfold Path is the best; of all the truths the Four Noble Truths are the best; of all things passionlessness is the best: of men the Seeing One (the Buddha) is the best.

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

Dhp XX The Path

273 [ThaniSFn-V273]

Of paths, the eightfold is best.
Of truths, the four sayings.
Of qualities, dispassion.
Of two-footed beings,
  the one with the eyes
  to see.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 20 The Path

273
The eightfold path, of paths, is foremost;
Four truths are, of truths, the cream;
Dispassion is, of states, the greatest;
Buddhas are, of men, supreme.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter XX: The Way

273 The best of ways is the eightfold; the best of truths the four words; the best of virtues passionlessness; the best of men he who has eyes to see.

英譯(Cited from DLMBS) [12]

Chapter 1: The Path

DhP 273
The Eightfold Path is the best of Paths. The best of truths are the Four Truths.
The best of mental states is absence of passion. The best of people are the ones with insight. [DLMBSFn-V273]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 273
Dhammapada Dhp. 274
巴利原典 (PTS) [1]
274. Eso'va maggo natthañño dassanassa visuddhiyā
Etaṃ hi tumhe paṭipajjatha mārassetaṃ pamohanaṃ.
巴利原典 (CSCD) [2]
274. Eseva [esova (sī. pī.)] maggo natthañño, dassanassa visuddhiyā;
Etañhi tumhe paṭipajjatha, mārassetaṃ pamohanaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二七四 實唯此一道。無餘知見淨。汝等順此行。魔為之惑亂。 [MettFn20-02][MettFn20-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
274 導向知見清淨的,是此道而非他道。
你們應實踐此道,它能令魔王迷惑。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:是道無復畏,見淨乃度世,此能壞魔兵,力行滅邪苦T4,569a
  2. 出曜經:是道無有餘,見諦之所淨,趣向滅眾苦,此能壞魔兵T4,683c
  3. 法集要頌經:此道無別法,見諦之所淨,趣向滅眾苦,能壞魔羅軍T4,783b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. This is the only Way. There is none other for the purity of vision. Do you follow this path. This is the bewilderment of Māra.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 274. This is the only path; there is none other for the purification of insight. Tread this path, and you will bewilder Mara.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

274-276

  Just this
  is the path
 — there is no other —
to purify vision.
  Follow it,
and that will be Mara's
  bewilderment.

Following it,
you put an end
to suffering & stress.
I have taught you this path
having known
 — for your knowing —
the extraction of arrows.

It's for you to strive
  ardently.
Tathagatas simply
point out the way.
Those who practice,
absorbed in jhana:
  from Mara's bonds
  they'll be freed.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
274
The Path is this:
None else exists
To purify one’s vision.

If entered on
The Path effects
The Evil One’s confusion.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 274 This is the way, there is no other that leads to the purifying of intelligence. Go on this way! Everything else is the deceit of Mara (the tempter).
英譯(Cited from DLMBS) [12]
DhP 274
This is the path. There is no other for the purification of insight.
Enter upon this path. This is the deception of Mara. [DLMBSFn-V274]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 274
Dhammapada Dhp. 275
巴利原典 (PTS) [1]
275. Etaṃ hi tumhe paṭipannā dukkhassantaṃ karissatha
Akkhāto ve mayā maggo aññāya sallasatthanaṃ.
巴利原典 (CSCD) [2]
275. Etañhi tumhe paṭipannā, dukkhassantaṃ karissatha;
Akkhāto vo [akkhāto ve (sī. pī.)] mayā maggo, aññāya sallakantanaṃ [sallasanthanaṃ (sī. pī.), sallasatthanaṃ (syā.)].
漢譯( 了參 法師 譯, 文言文版) [3] 二七五 汝順此(道)行,使汝苦滅盡。知我所說道,得除去荊棘。 [LChnFn20-04][MettFn20-02][MettFn20-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
275 進入了這個道路,你們將能結束苦。
親自以智切刺後,我對你們說此道。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:吾語汝法,愛箭為射,宜以自勗,受如來言T4,569b
  2. 出曜經:吾已說道,除愛固刺,宜以自勗,受如來言T4,683c
  3. 法集要頌經:吾已說道迹,愛箭而為射,宜以自勗勵,諦受如來言T4,783b
4. 央掘:我已稱說道,憂悲毒刺拔,汝等應當作,如來之所說T2,539c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Entering upon that path, you will make an end of pain. Having learnt the removal of thorns, [NāradaFn20-04] have I taught you the path.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 275. Walking upon this path you will make an end of suffering. Having discovered how to pull out the thorn of lust, I make known the path.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

274-276 [ThaniSFn-V275]

  Just this
  is the path
 — there is no other —
to purify vision.
  Follow it,
and that will be Mara's
  bewilderment.

Following it,
you put an end
to suffering & stress.
I have taught you this path
having known
 — for your knowing —
the extraction of arrows.

It's for you to strive
  ardently.
Tathagatas simply
point out the way.
Those who practice,
absorbed in jhana:
  from Mara's bonds
  they'll be freed.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
275
The sting of the arrow I’ve known,
And, to you, the appeasement I’ve shown. [VaradoFn-V275]
If the path of the Dhamma
You’ll enter upon,
It will bring to your sorrows a close.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 275 If you go on this way, you will make an end of pain! The way was preached by me, when I had understood the removal of the thorns (in the flesh).
英譯(Cited from DLMBS) [12]
DhP 275
Having entered upon this path, you will make an end of suffering.
Having realized how to remove the arrow, I taught this path to you. [DLMBSFn-V275]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 275
Dhammapada Dhp. 276
巴利原典 (PTS) [1]
276. Tumhehi kiccaṃ ātappaṃ akkhātāro tathāgatā
Paṭipannā pamokkhanti jhāyino mārabandhanā.
巴利原典 (CSCD) [2]
276. Tumhehi kiccamātappaṃ, akkhātāro tathāgatā;
Paṭipannā pamokkhanti, jhāyino mārabandhanā.
漢譯( 了參 法師 譯, 文言文版) [3] 二七六  汝當自努力!如來唯說者。隨禪定行者,解脫魔繫縛。 [LChnFn20-05][LChnFn20-06][MettFn20-02][MettFn20-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
276 你們必須自己努力,諸如來只是宣說者。
已入此道的禪修者,能解脫魔王的束縛。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:我已開正道,為大現異明,已聞當自行,行乃解邪縛T4,569a
  2. 出曜經:此道為究竟,此道無有上,向得能究原,禪定是縛魔T4,658a
  3. 出曜經:吾不解脫卿,淨行世梵志,欲求極妙道,如是得度流T4,683a
  4. 法集要頌經:吾已說道迹,拔愛堅固刺,宜以自勗勵,諦受如來言T4,783b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Striving should be done by yourselves; [NāradaFn20-05] the Tathāgatas [NāradaFn20-06] are only teachers. The meditative ones, who enter the way, are delivered from the bonds of Māra.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 276. You yourselves must strive; the Buddhas only point the way. Those meditative ones who tread the path are released from the bonds of Mara.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

274-276

  Just this
  is the path
 — there is no other —
to purify vision.
  Follow it,
and that will be Mara's
  bewilderment.

Following it,
you put an end
to suffering & stress.
I have taught you this path
having known
 — for your knowing —
the extraction of arrows.

It's for you to strive
  ardently.
Tathagatas simply
point out the way.
Those who practice,
absorbed in jhana:
  from Mara's bonds
  they'll be freed.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
276
Effort is your obligation;
Buddhas do but point the Way.
Those who practise, meditators,
Find release from Mara’s stays.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 276 You yourself must make an effort. The Tathagatas (Buddhas) are only preachers. The thoughtful who enter the way are freed from the bondage of Mara.
英譯(Cited from DLMBS) [12]
DhP 276
You must make an effort. The Buddhas are only teachers.
Those, who meditating entered upon this path, will be released from the bond of Mara. [DLMBSFn-V276]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 276
Dhammapada Dhp. 277
巴利原典 (PTS) [1]
277. Sabbe baṅkhārā aniccā'ti yadā paññāya passati
Atha nibbindati dukkhe esa maggo visuddhiyā.
巴利原典 (CSCD) [2]
277. ‘‘Sabbe saṅkhārā aniccā’’ti, yadā paññāya passati;
Atha nibbindati dukkhe, esa maggo visuddhiyā.
漢譯( 了參 法師 譯, 文言文版) [3] 二七七 『一切行無常』,以慧觀照時,得厭離於苦,此乃清淨道。 [LChnFn20-07][MettFn20-04][MettFn20-05][MettFn20-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
277 諸行是無常,以慧 [CFFn20-01] 照見時,
就會厭離苦。這是清淨道。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:生死非常苦,能觀見為慧,欲離一切苦,行道一切除T4,569a
  2. 出曜經:一切行無常,如慧所觀見,若能覺此苦,行道淨其迹T4,682b
  3. 法集要頌經:一切行無常,如慧所觀察,若能覺此苦,行道淨其迹T4,783a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

TRANSIENT ARE CONDITIONED THINGS

  1. "Transient are all conditioned things": [NāradaFn20-07] when this, with wisdom, one discerns, then is one disgusted with ill; [NāradaFn20-08] this is the path to purity.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 277. "All conditioned things are impermanent" — when one sees this with wisdom, one turns away from suffering. This is the path to purification.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

277-279

When you see with discernment,
'All fabrications are inconstant' —
you grow disenchanted with stress.
  This is the path
  to purity.

When you see with discernment,
'All fabrications are stressful' —
you grow disenchanted with stress.
  This is the path
  to purity.

When you see with discernment,
'All phenomena are not-self' —
you grow disenchanted with stress.
  This is the path
  to purity.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
277
Fleeting are configurations.
When, with wisdom, this one sees,
Disgust arising for affliction
Leads one on to purity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 277 'All created things perish,' he who knows and sees this becomes passive in pain; this is the way to purity.
英譯(Cited from DLMBS) [12]
DhP 277
When one perceives with wisdom that all conditioned things are impermanent,
then one turns away from suffering. This is the path of purification. [DLMBSFn-V277]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 277
Dhammapada Dhp. 278
巴利原典 (PTS) [1]
278. Sabbe baṅkhārā dukkhā'ti yadā paññāya passati
Atha nibbindati dukkhe esa maggo visuddhiyā.
巴利原典 (CSCD) [2]
278. ‘‘Sabbe saṅkhārā dukkhā’’ti, yadā paññāya passati;
Atha nibbindati dukkhe, esa maggo visuddhiyā.
漢譯( 了參 法師 譯, 文言文版) [3] 二七八 『一切行是苦』,以慧觀照時,得厭離於苦,此乃清淨道。 [MettFn20-07][NandFn20-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
278 諸行皆是苦,以慧照見時,
就會厭離苦。這是清淨道。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:知眾行苦,是為慧見,罷厭世苦,從是道除T4,569b
  2. 出曜經:一切眾行苦,如慧之所見,若能覺此苦,行道淨其迹T4,682b
  3. 法集要頌經:一切諸行苦,如慧之所見,若能覺此苦,行道淨其迹T4,783a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SORROWFUL ARE ALL CONDITIONED THINGS

  1. "Sorrowful are all conditioned things": when this, with wisdom, one discerns, then is one disgusted with ill; this is the path to purity.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 278. "All conditioned things are unsatisfactory" — when one sees this with wisdom, one turns away from suffering. This is the path to purification.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

277-279

When you see with discernment,
'All fabrications are inconstant' —
you grow disenchanted with stress.
  This is the path
  to purity.

When you see with discernment,
'All fabrications are stressful' —
you grow disenchanted with stress.
  This is the path
  to purity.

When you see with discernment,
'All phenomena are not-self' —
you grow disenchanted with stress.
  This is the path
  to purity.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
278
Distressing are configurations.
When, with wisdom, this one sees,
Disgust arising for affliction
Leads one on to purity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 278 'All created things are grief and pain,' he who knows and sees this becomes passive in pain; this is the way that leads to purity.
英譯(Cited from DLMBS) [12]
DhP 278
When one perceives with wisdom that all conditioned things are unsatisfactory,
then one turns away from suffering. This is the path of purification. [DLMBSFn-V278]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 278
Dhammapada Dhp. 279
巴利原典 (PTS) [1]
279. Sabbe dhammā anattā'ti yadā paññāya passati
Atha nibbindati dukkhe esa maggo visuddhiyā.
巴利原典 (CSCD) [2]
279. ‘‘Sabbe dhammā anattā’’ti, yadā paññāya passati;
Atha nibbindati dukkhe, esa maggo visuddhiyā.
漢譯( 了參 法師 譯, 文言文版) [3] 二七九 『一切法無我』,以慧觀照時,得厭離於苦,此乃清淨道。 [MettFn20-08][NandFn20-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
279 諸法皆無我,以慧照見時,
就會厭離苦。這是清淨道。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:眾行非身,是為慧見,罷厭世苦,從是道除T4,569b
  2. 出曜經:一切行無我,如慧之所見,若能覺此苦,行道淨其迹T4,682b
  3. 法集要頌經:一切法無我,如慧之所見,若能覺此苦,行道淨其迹T4,783b
4. 大婆沙:若時以慧觀,一切法非我,爾時能厭苦,是道得清淨T27,44c
5. 舊婆沙:若能以智觀,一切行無我,能生厭苦心,是道得清淨T28,33b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

EVERYTHING IS SOULLESS

  1. "All Dhammas are without a soul": [NāradaFn20-09] when this, with wisdom, one discerns, then is one disgusted with ill; this is the path to purity.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 279. "All things are not-self" — when one sees this with wisdom, one turns away from suffering. This is the path to purification.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

277-279

When you see with discernment,
'All fabrications are inconstant' —
you grow disenchanted with stress.
  This is the path
  to purity.

When you see with discernment,
'All fabrications are stressful' —
you grow disenchanted with stress.
  This is the path
  to purity.

When you see with discernment,
'All phenomena are not-self' —
you grow disenchanted with stress.
  This is the path
  to purity.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
279
No-one’s are configurations.
When, with wisdom, this one sees,
Disgust arising for affliction
Leads one on to purity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 279 'All forms are unreal,' he who knows and sees this becomes passive in pain; this is the way that leads to purity.
英譯(Cited from DLMBS) [12]
DhP 279
When one perceives with wisdom that all things are without a self,
then one turns away from suffering. This is the path of purification. [DLMBSFn-V279]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 279
Dhammapada Dhp. 280
巴利原典 (PTS) [1]
280. Uṭṭhānakālamhi anuṭṭhahāno
Yuvā balī ālasiyaṃ upeto
Saṃsannasaṅkappamano kusīto
Paññāya maggaṃ alaso na vindati.
巴利原典 (CSCD) [2]
280. Uṭṭhānakālamhi anuṭṭhahāno, yuvā balī ālasiyaṃ upeto;
Saṃsannasaṅkappamano [asampannasaṅkappamano (ka.)] kusīto, paññāya maggaṃ alaso na vindati.
漢譯( 了參 法師 譯, 文言文版) [3] 二八0 當努力時不努力,年雖少壯陷怠惰,意志消沈又懶弱,怠者不以智得道。 [MettFn20-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
280 懶人當勤時不努力,雖年輕力壯卻怠惰,
意志薄弱及心散亂,無法以慧體證道智。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:起時當即起,莫如愚覆淵,與墮與瞻聚,計罷不進道T4,569a
  2. 出曜經:應起而不起,恃力不精懃,自陷人形卑,懈怠不解慧T4,761b
  3. 法集要頌經:應修而不修,恃力不精勤,自陷人形卑,懈怠不解慧T4,795c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE SLOTHFUL DO NOT REALIZE THE PATH

  1. The inactive idler who strives not when he should strive, who, though young and strong, is slothful, with (good) thoughts depressed, [NāradaFn20-10] does not by wisdom realize the Path.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 280. The idler who does not exert himself when he should, who though young and strong is full of sloth, with a mind full of vain thoughts — such an indolent man does not find the path to wisdom.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

280

At the time for initiative
he takes no initiative.
Young, strong, but lethargic,
the resolves of his heart
  exhausted,
the lazy, lethargic one
loses the path
to discernment.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
280
Her body is young and she’s sturdy,
But dreary her mind, and she’s lazy.
When effort is called for she wastes away time:
The pathway to wisdom such idlers won’t find.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 280 He who does not rouse himself when it is time to rise, who, though young and strong, is full of sloth, whose will and thought are weak, that lazy and idle man will never find the way to knowledge.
英譯(Cited from DLMBS) [12]
DhP 280
The lazy one, who is not exerting oneself during the time for exertion,
who is young and strong but full of sloth,
inactive and with a mind full of depressed thoughts -
such a one will not find a path of wisdom. [DLMBSFn-V280]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 280
Dhammapada Dhp. 281
巴利原典 (PTS) [1]
281. Vācānurakkhī manasā susaṃvuto
Kāyena ca akusalaṃ na kayirā
Ete tayo kammapathe visodhaye
Ārādhaye maggaṃ isippaveditaṃ.
巴利原典 (CSCD) [2]
281. Vācānurakkhī manasā susaṃvuto, kāyena ca nākusalaṃ kayirā [akusalaṃ na kayirā (sī. syā. kaṃ. pī.)];
Ete tayo kammapathe visodhaye, ārādhaye maggamisippaveditaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二八一 慎語而制意,不以身作惡。淨此三業道,得聖所示道。 [MettFn20-10][MettFn20-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
281 守護言語抑制心,亦不以身造不善;
應清淨此三業道,贏獲賢者開顯道。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:慎言守意念,身不善不行,如是三行除,佛說是得道T4,569b
  2. 出曜經:護口意清淨,身終不為惡,能淨此三者,便逮神仙道T4,662c
  3. 法集要頌經:護口意清淨,身終不為惡,能淨此三業,是道大仙說T4,781a
4. 增一:護口意清淨,身不為惡行,淨此三行跡,至仙無為處T2,604c
5. 五分戒:比丘守口意,身不犯眾惡,是三業道淨,得聖所得道T22,200a,206b
6. 五分尼戒:比丘守口意,身不犯眾惡,是三業道淨,得聖所得道T22,214a
7. 僧衹戒:比丘守口意,身不犯諸惡,是三業道淨,得聖所得道T22,555c
8. 僧衹尼戒:比丘守口意,身不犯眾惡,是三業道淨,得聖所得道T22,565a
9. 四分戒:善護於口言,自淨其志意,身莫作諸惡,此三業道淨,能得如是行,是大仙人道T22,1022c,1030b
10. 四分尼戒:善護於口言,自淨其志意,身莫作諸惡,此三業道淨,能得如是行,是大仙人道T22,1040c
11. 十誦戒:比丘守口意,身不犯眾惡,是三業道淨,得聖所得道T23,478c
12. 十誦尼戒:比丘守口意,身不犯眾惡,是三業道淨,得聖所得道T23,488b
13. 有部律:善護於口言,亦善護於意,身莫作諸惡,常淨三種業,是則能隨順,大仙所行道T23,628a,904c
14. 有部尼律:善護於口言,亦善護於意,身不作諸惡,常淨三種業,是則能隨順,大仙所行道T23,1020a
15. 有部戒:善護於口言,亦善護於意,身不作諸惡,常淨三種業,是則能隨順,大仙所行道T24,507c
16. 有部尼戒:善護於口言,亦善護於意,身不作諸惡,常淨三種業,是則能隨順,大仙所行道T24,517b
17. 有部律攝:善護於口言,亦善護於意,身不作諸惡,常淨三種業,是則能隨順,大仙所行道T24,616b
18. 解脫戒:善護於口業,自淨其心意,身莫作眾惡,此三業清淨T24,659c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

PURIFY THOUGHTS, WORDS AND DEEDS

  1. Watchful of speech, well restrained in mind, let him do nought unskilful through his body. Let him purify these three ways of action and win the path realized by the sages.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 281. Let a man be watchful of speech, well controlled in mind, and not commit evil in bodily action. Let him purify these three courses of action, and win the path made known by the Great Sage.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

281

  Guarded    in speech,
well-restrained in mind,
you should do nothing unskillful
         in body.
  Purify
these three courses of action.
  Bring to fruition
the path that seers have proclaimed.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
281
In speaking be careful;
In thought be restrained;
From bodily conduct unskilful,
Refrain!

These three kinds of flawlessness,
May you attain!
And the Path that the sages have walked,
May you gain!
英譯(Translated from the Pali by Friedrich Max Müller) [10] 281 Watching his speech, well restrained in mind, let a man never commit any wrong with his body! Let a man but keep these three roads of action clear, and he will achieve the way which is taught by the wise.
英譯(Cited from DLMBS) [12]
DhP 281
One should guard one's speech and restrain one's mind.
One should not do any evil bodily deed.
One should purify these three ways of acting.
One should attain the path declared by the Buddha. [DLMBSFn-V281]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 281
Dhammapada Dhp. 282
巴利原典 (PTS) [1]
282. Yogā ve jāti bhūri ayogā bhūrisaṅkhayo
Etaṃ dvedhā pathaṃ ñatvā bhavāya vibhavāya ca
Tathattānaṃ niveseyya yathā bhūri pavaḍḍhati.
巴利原典 (CSCD) [2]
282. Yogā ve jāyatī [jāyate (katthaci)] bhūri, ayogā bhūrisaṅkhayo;
Etaṃ dvedhāpathaṃ ñatvā, bhavāya vibhavāya ca;
Tathāttānaṃ niveseyya, yathā bhūri pavaḍḍhati.
漢譯( 了參 法師 譯, 文言文版) [3] 二八二 由瑜伽生智,無瑜伽慧滅。了知此二道,及其得與失,當自努力行,增長於智慧。 [LChnFn20-08][MettFn20-12][MettFn20-13]
漢譯( 敬法 法師 譯, 白話文版) [4]
282 智慧生於禪修中,無禪修智慧退失;
知曉了這兩種道:導向提昇與退失,
應當自己就實踐,以便智慧得增長。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:念應念則正,念不應則邪,慧而不起邪,思正道乃成T4,569b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ACT IN SUCH A WAY THAT YOU INCREASE YOUR WISDOM

  1. Verily, from meditation arises wisdom. Without meditation wisdom wanes. Knowing this twofold path of gain and loss, let one so conduct oneself that wisdom may increase.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 282. Wisdom springs from meditation; without meditation wisdom wanes. Having known these two paths of progress and decline, let a man so conduct himself that his wisdom may increase.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

282

From striving comes wisdom;
from not, wisdom's end.
Knowing these two courses
 — to development,
     decline —
conduct yourself
so that wisdom will grow.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
282
Application’s wisdom’s rise;
Lack of which is its demise.
When this branching path’s cognised
That leads to progress or decline,
May you so yourselves incline
So, consequently, wisdom thrives!
英譯(Translated from the Pali by Friedrich Max Müller) [10] 282 Through zeal knowledge is gotten, through lack of zeal knowledge is lost; let a man who knows this double path of gain and loss thus place himself that knowledge may grow.
英譯(Cited from DLMBS) [12]
DhP 282
From practice, knowledge is born. From absence of practice, loss of knowledge.
Having understood this crossroad of existence and cessation of knowledge,
one should so conduct oneself that the knowledge may grow. [DLMBSFn-V282]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 282
Dhammapada Dhp. 283
巴利原典 (PTS) [1]
283. Vanaṃ chindatha mā rukkhaṃ vanato jāyatī bhayaṃ
Chetvā vanañca vanathañca nibbanā hotha bhikkhavo.
巴利原典 (CSCD) [2]
283. Vanaṃ chindatha mā rukkhaṃ, vanato jāyate bhayaṃ;
Chetvā vanañca vanathañca, nibbanā hotha bhikkhavo.
漢譯( 了參 法師 譯, 文言文版) [3] 二八三 應伐欲稠林,勿伐於樹木。從欲林生怖,當脫欲稠林。 [MettFn20-14][MettFn20-15]
漢譯( 敬法 法師 譯, 白話文版) [4]
283 砍掉欲林而非真樹;怖畏是從欲林生起。
砍掉了欲林與欲叢,比丘們成為無欲林。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:斷樹無伐本,根在猶復生,除根乃無樹,比丘得泥洹T4,569b
  2. 法句經:伐樹忽休,樹生諸惡,斷樹盡株,比丘滅度T4,571b
  3. 出曜經:斷林勿斷樹,林中多生懼,斷林滅林名,無林謂比丘T4,708c
  4. 法集要頌經:截林勿截樹,因林生怖畏,截林而滅已,苾芻得圓寂T4,783b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE WITHOUT ATTACHMENT   MIND IS IN BONDAGE AS LONG AS THERE IS ATTACHMENT

  1. Cut down the forest (of the passions [NāradaFn20-11] ), but not real trees. [NāradaFn20-12] From the forest (of the passions) springs fear. Cutting down both forest [NāradaFn20-13] and brushwood (of the passions), be forestless, [NāradaFn20-14] O bhikkhus.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 283. Cut down the forest (lust), but not the tree; from the forest springs fear. Having cut down the forest and the underbrush (desire), be passionless, O monks! [BudRkFn-v283]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

283-285

Cut down
the forest of desire,
not the forest of trees.
From the forest of desire
come danger & fear.
Having cut down this forest
& its underbrush, monks,
  be deforested.

For as long as the least
bit of underbrush
of a man for women
is not cleared away,
the heart is fixated
  like a suckling calf
  on its mother.

Crush
your sense of self-allure
  like an autumn lily
  in the hand.
Nurture only the path to peace
  — Unbinding —
as taught by the One Well Gone.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
283
Cut down the whole jungle
Not just the odd tree:
From the jungle of passion
Does fear come to be.

When the jungle is felled,
Cut the brushwood as well,
Then of every luxuriant growth
You’ll be free.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 283 Cut down the whole forest (of lust), not a tree only! Danger comes out of the forest (of lust). When you have cut down both the forest (of lust) and its undergrowth, then, Bhikshus, you will be rid of the forest and free!
英譯(Cited from DLMBS) [12]
DhP 283
Cut off the forest of passions, not just the single trees. From the forest, fear is born.
Having cut off the forest and the undergrowth, be without the forest of passions, monks. [DLMBSFn-V283]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 283
Dhammapada Dhp. 284
巴利原典 (PTS) [1]
284. Yāvaṃ vanatho na chijjati anumatto'pi narassa nārisu
Paṭibaddhamano'va tāva so vaccho khīrapako'va mātari.
巴利原典 (CSCD) [2]
284. .
Yāva hi vanatho na chijjati, aṇumattopi narassa nārisu;
Paṭibaddhamanova [paṭibandhamanova (ka.)] tāva so, vaccho khīrapakova [khīrapānova (pī.)] mātari.
漢譯( 了參 法師 譯, 文言文版) [3] 二八四 男女欲絲絲,未斷心猶繫;如飲乳犢子,不離於母牛。 [MettFn20-15]
漢譯( 敬法 法師 譯, 白話文版) [4]
284 只要男對女的情欲,還有些少沒有斷除,
其心還是受到束縛,如飲奶小牛不離母。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:不能斷樹,親戚相戀,貪意自縛,如犢慕乳T4,569b
  2. 法句經:夫不伐樹,少多餘親,心繫於此,如犢求母T4,571b
  3. 出曜經:斷林勿斷樹,林中多生懼,未斷林頃,增人縛著。斷林勿斷樹,林中多生懼,心縛無解,如犢戀母T4,708c
  4. 法集要頌經:截林不斷根,因林生怖畏,未斷分毫間,令意生纏縛。截林勿斷根,因林生怖畏,心纏最難離,如犢戀愛母T4,786a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. For as long as the slightest brushwood (of the passions) of man towards women is not cut down, so long is his mind in bondage, like the milch calf to its mother-cow.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 284. For so long as the underbrush of desire, even the most subtle, of a man towards a woman is not cut down, his mind is in bondage, like the sucking calf to its mother.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

283-285

Cut down
the forest of desire,
not the forest of trees.
From the forest of desire
come danger & fear.
Having cut down this forest
& its underbrush, monks,
  be deforested.

For as long as the least
bit of underbrush
of a man for women
is not cleared away,
the heart is fixated
  like a suckling calf
  on its mother.

Crush
your sense of self-allure
  like an autumn lily
  in the hand.
Nurture only the path to peace
  — Unbinding —
as taught by the One Well Gone.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
284
If any jungly growth remains,
The smallest bush, of man for maid,
So long his mind is shackled fast,
Like to its dam, a suckling calf.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 284 So long as the love of man towards women, even the smallest, is not destroyed, so long is his mind in bondage, as the calf that drinks milk is to its mother.
英譯(Cited from DLMBS) [12]
DhP 284
As long as the undergrowth of passion of a man towards women,
even a minuscule one, is not cut off,
so long his mind is bound,
just like a calf drinking milk from the mother. [DLMBSFn-V284]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 284
Dhammapada Dhp. 285
巴利原典 (PTS) [1]
285. Ucchinda sinehamattano kumudaṃ sāradikaṃ'va pāṇinā
Santimaggameva brūhaya nibbāṇaṃ sugatena desitaṃ.
巴利原典 (CSCD) [2]
285. Ucchinda sinehamattano kumudaṃ sāradikaṃva [pāṇinā];
Santimaggameva brūhaya, nibbānaṃ sugatena desitaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 二八五 自己斷除愛情,如以手折秋蓮。勤修寂靜之道。善逝所說涅槃。 [LChnFn20-09][MettFn20-16][NandFn20-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
285 且斷除自己的貪,如以手拔掉秋蓮。
善逝已說示涅槃,且培育寂靜之道。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:能斷意本,生死無彊,是為近道,疾得泥洹T4,569b
  2. 出曜經:當自斷戀,如秋池華,息跡受教,佛說泥洹T4,709a
  3. 法集要頌經:當自斷愛戀,猶如枯蓮池,息跡受正教,佛說圓寂樂T4,786a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DEVELOP THE PATH OF PEACE

  1. Cut off your affection, as though it were an autumn lily, with the hand. Cultivate the very path of peace. Nibbāna has been expounded by the Auspicious One.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 285. Cut off your affection in the manner of a man who plucks with his hand an autumn lotus. Cultivate only the path to peace, Nibbana, as made known by the Exalted One.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

283-285 [ThaniSFn-V285]

Cut down
the forest of desire,
not the forest of trees.
From the forest of desire
come danger & fear.
Having cut down this forest
& its underbrush, monks,
  be deforested.

For as long as the least
bit of underbrush
of a man for women
is not cleared away,
the heart is fixated
  like a suckling calf
  on its mother.

Crush
your sense of self-allure
  like an autumn lily
  in the hand.
Nurture only the path to peace
  — Unbinding —
as taught by the One Well Gone.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
285
In your hand you might crush an exquisite carnation; [VaradoFn-V285]
So should you crumple your self-adoration.
The pathway to peace you should practise instead:
To Nibbana it leads, as the Buddha has said.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 285 Cut out the love of self, like an autumn lotus, with thy hand! Cherish the road of peace. Nirvana has been shown by Sugata (Buddha).
英譯(Cited from DLMBS) [12]
DhP 285
Cut off your own desires, as if picking an autumnal lotus with your hand.
Practice the path of tranquility, Nirvana taught by the Buddha. [DLMBSFn-V285]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 285
Dhammapada Dhp. 286
巴利原典 (PTS) [1]
286. Idha vassaṃ vasissāmi idha hemanta gimbhisu
Iti bālo vicinteti antarāyaṃ na bujjhati.
巴利原典 (CSCD) [2]
286. .
Idha vassaṃ vasissāmi, idha hemantagimhisu;
Iti bālo vicinteti, antarāyaṃ na bujjhati.
漢譯( 了參 法師 譯, 文言文版) [3] 二八六 『雨季我住此,冬夏亦住此』,此為愚夫想,而不覺危險。 [LChnFn20-10][MettFn20-17]
漢譯( 敬法 法師 譯, 白話文版) [4]
286 雨季我將住於此,冬季夏季也在此:
愚人就是這樣想,卻不覺察有危險(即將死亡)。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:暑當止此,寒當止此,愚多務慮,莫知來變T4,563b
  2. 出曜經:暑當止此,寒雪止此,愚多豫慮,莫知來變T4,623c
  3. 法集要頌經:今歲雖云在,冬夏不久停,凡夫貪世樂,中間不驚怖T4,777c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE IGNORANT REALIZE NOT THE FEAR OF DEATH

  1. Here will I live in the rainy season, here in the autumn and in the summer: thus muses the fool. He realizes not the danger (of death).
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 286. "Here shall I live during the rains, here in winter and summer" — thus thinks the fool. He does not realize the danger (that death might intervene).
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

286-287

'Here I'll stay for the rains.
Here, for the summer & winter.'
So imagines the fool,
unaware of obstructions.

That drunk-on-his-sons-&-cattle man,
all tangled up in the mind:
death sweeps him away —
  as a great flood,
  a village asleep.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
286
“For the months of the rains I’ll stay here,
And in winter and summer stay there.”
With assurance do fools thus conceive.
What’s contingent they fail to perceive.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 286 'Here I shall dwell in the rain, here in winter and summer,' thus the fool meditates, and does not think of his death.
英譯(Cited from DLMBS) [12]
DhP 286
"Here shall I spend the rains, here winter and summer",
thinks the fool. He does not understand the dangers. [DLMBSFn-V286]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 286
Dhammapada Dhp. 287
巴利原典 (PTS) [1]
287. Taṃ puttapasusammattaṃ byāsattamanasaṃ naraṃ
Suttaṃ gāmaṃ mahogho'va maccu ādāya gacchati.
巴利原典 (CSCD) [2]
287. Taṃ puttapasusammattaṃ, byāsattamanasaṃ naraṃ;
Suttaṃ gāmaṃ mahoghova, maccu ādāya gacchati.
漢譯( 了參 法師 譯, 文言文版) [3] 二八七 溺愛子與畜,其人心惑著,死神捉將去,如瀑流睡村。 [MettFn20-18]
漢譯( 敬法 法師 譯, 白話文版) [4]
287 寵愛孩子與家畜,其心執著於欲樂。
死亡把他帶了走,如洪水沖走睡村。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:人營妻子,不觀病法,死命卒至,如水湍驟T4,569b
  2. 法句譬喻經:人營妻子,不觀病法,死命卒至,如水湍驟T4,598a
  3. 出曜經:生子歡豫,愛染不離,醉遇暴河,溺沒形命T4,624a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DEATH SEIZES THE DOTING MAN

  1. The doting man with mind set on children and herds, death seizes and carries away, as a great flood (sweeps away) a slumbering village.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 287. As a great flood carries away a sleeping village, so death seizes and carries away the man with a clinging mind, doting on his children and cattle.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

286-287

'Here I'll stay for the rains.
Here, for the summer & winter.'
So imagines the fool,
unaware of obstructions.

That drunk-on-his-sons-&-cattle man,
all tangled up in the mind:
death sweeps him away —
  as a great flood,
  a village asleep.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
287
The person whose mind is besotted,
With children and cattle obsessed,
Like a flood drowns a village asleep,
Will that fool be demolished by death.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 287 Death comes and carries off that man, praised for his children and flocks, his mind distracted, as a flood carries off a sleeping village.
英譯(Cited from DLMBS) [12]
DhP 287
That man who is delighting in his sons and cattle, with an attached mind,
the death will carry away, like a great flood the sleeping village. [DLMBSFn-V287]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 287
Dhammapada Dhp. 288
巴利原典 (PTS) [1]
288. Na santi puttā tāṇāya na pitā napi bandhavā
Antakenādhipannassa natthi ñātisu tāṇatā.
巴利原典 (CSCD) [2]
288. Na santi puttā tāṇāya, na pitā nāpi bandhavā;
Antakenādhipannassa, natthi ñātīsu tāṇatā.
漢譯( 了參 法師 譯, 文言文版) [3] 二八八 父子與親戚,莫能為救護。彼為死所制,非親族能救。 [MettFn20-19]
漢譯( 敬法 法師 譯, 白話文版) [4]
288 沒有兒子能給予保護,父親與親戚們也不能,
對於被終結者制伏者,於親族中找不到保護。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:非有子恃,亦非父兄,為死所迫,無親可怙T4,559b
  2. 法句經:父子不救,餘親何望,命盡怙親,如盲守燈T4,569b
  3. 法句譬喻經:非有子恃,亦非父兄,為死所迫,無親可怙T4,576c
  4. 法句譬喻經:父子不救,餘親何望,命盡怙親,如盲守燈T4,598a
  5. 出曜經:非有子恃,亦非父兄,為死所迫,無親可怙T4,617b,625a
  6. 法集要頌經:父母與兄弟,妻子并眷屬,無常來牽引,無能救濟者T4,777c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

NO PROTECTION FROM ANY AT THE MOMENT OF DEATH

  1. There are no sons for one's protection, neither father nor even kinsmen; for one who is overcome by death no protection is to be found among kinsmen.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 288. For him who is assailed by death there is no protection by kinsmen. None there are to save him — no sons, nor father, nor relatives.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

288-289 [ThaniSFn-V288]

There are   no sons
  to give shelter,
     no father,
     no family
for one seized by the Ender,
  no shelter among kin.

  Conscious
of this compelling reason,
the wise man, restrained by virtue,
should make the path pure
  — right away —
that goes all the way to Unbinding.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
288 & 289

When cornered by death one can’t hope for protection
From father or son or another relation.
The wise see this fact as imperative reason
To quickly lay open the pathway to freedom.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 288 Sons are no help, nor a father, nor relations; there is no help from kinsfolk for one whom death has seized.
英譯(Cited from DLMBS) [12]
DhP 288
Sons cannot protect you, or father, or other relatives.
When you are seized by the death, all relatives are of no help to you. [DLMBSFn-V288]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 288
Dhammapada Dhp. 289
巴利原典 (PTS) [1]
289. Etamatthavasaṃ ñatvā paṇḍito sīlasaṃvuto
Nibbāṇagamanaṃ maggaṃ khippameva visodhaye

Maggavaggo vīsatimo.

巴利原典 (CSCD) [2]
289. Etamatthavasaṃ ñatvā, paṇḍito sīlasaṃvuto;
Nibbānagamanaṃ maggaṃ, khippameva visodhaye.

Maggavaggo vīsatimo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

二八九 了知此義已,智者持戒律,通達涅槃路──迅速令清淨。 [LChnFn20-11][MettFn20-19]

道品第二十竟

漢譯( 敬法 法師 譯, 白話文版) [4]
289 明白此事的力量,持守戒律的智者
應當迅速清理好 導向涅槃的道路。

道品第二十完畢

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:慧解是意,可修經戒,勤行度世,一切除苦T4,569b
  2. 法句譬喻經:慧解是意,可修經戒,仂行度世,一切除苦T4,598a
  3. 出曜經:智者學牢固,於諸禁戒律,直趣泥洹路,速得至滅度T4,657b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. Realizing this fact, let the virtuous and wise person swiftly clear the way that leads to Nibbāna.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 289. Realizing this fact, let the wise man, restrained by morality, hasten to clear the path leading to Nibbana.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

288-289

There are   no sons
  to give shelter,
     no father,
     no family
for one seized by the Ender,
  no shelter among kin.

  Conscious
of this compelling reason,
the wise man, restrained by virtue,
should make the path pure
  — right away —
that goes all the way to Unbinding.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
288 & 289

When cornered by death one can’t hope for protection
From father or son or another relation.
The wise see this fact as imperative reason
To quickly lay open the pathway to freedom.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 289 A wise and good man who knows the meaning of this, should quickly clear the way that leads to Nirvana.
英譯(Cited from DLMBS) [12]
DhP 289
The wise man restrained by virtue, knowing this reasoning,
should quickly purify the path leading to Nirvana. [DLMBSFn-V289]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十:道品 Dhp. 289

備註:

[1](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17) 〔註001〕  巴利原典 (PTS) Dhammapadapāḷi 乃參考 Access to InsightTipitaka : → Dhp{Dhp 1-20} ( Dhp ; Dhp 21-32 ; Dhp 33-43 , etc..)
[2](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17) 〔註002〕  巴利原典 (CSCD) Dhammapadapāḷi 乃參考 `【國際內觀中心】(Vipassana Meditation (As Taught By S.N. Goenka in the tradition of Sayagyi U Ba Khin)所發行之《第六次結集》(巴利大藏經) CSCD ( Chaṭṭha Saṅgāyana CD)。網路版原始出處(original)請參考: The Pāḷi Tipitaka (http://www.tipitaka.org/) (請於左邊選單“Tipiṭaka Scripts”中選 Roman → Web → Tipiṭaka (Mūla) → Suttapiṭaka → Khuddakanikāya → Dhammapadapāḷi → 1. Yamakavaggo (2. Appamādavaggo , 3. Cittavaggo , etc..)。]
[3](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17)

〔註003〕 本譯文請參考: 文言文版 ( 了參 法師 譯,台北市:圓明出版社,1991。) 另參:

一、 Dhammapada 法句經(中英對照) -- English translated by Ven. Ācharya Buddharakkhita ; Chinese translated by Yeh chun(葉均); Chinese commented by Ven. Bhikkhu Metta(明法比丘)Ven. Ācharya Buddharakkhita ( 佛護 尊者 ) 英譯; 了參 法師(葉均) 譯; 明法比丘 註(增加許多濃縮的故事)〕: PDFDOCDOC (Foreign1 字型)

二、 法句經 Dhammapada (Pāḷi-Chinese 巴漢對照)-- 漢譯: 了參 法師(葉均) ; 單字注解:廖文燦; 注解: 尊者 明法比丘PDFDOCDOC (Foreign1 字型)

[4](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17) 〔註004〕 本譯文請參考: 白話文版敬法 法師 譯,第二修訂版 2015,pdf原始出處,直接下載 pdf ; (初版 )
[5](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17)

〔註005〕 取材自:【部落格-- 荒草不曾鋤】-- 《法句經》 (涵蓋了T210《法句經》、T212《出曜經》、 T213《法集要頌經》、巴利《法句經》、巴利《優陀那》、梵文《法句經》,對他種語言的偈頌還附有漢語翻譯。)

參考相當之古漢譯對應經典:

[6](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17) 〔註006〕 此英譯為 Ven Nārada Thera 所譯;請參考原始出處(original): Dhammapada -- PĀLI TEXT AND TRANSLATION WITH STORIES IN BRIEF AND NOTES BY Ven Nārada Thera
[7](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17) 〔註007〕 此英譯為 Ven. Ācharya Buddharakkhita 所譯;請參考原始出處(original): The Buddha's Path of Wisdom, translated from the Pali by Ven. Ācharya Buddharakkhita : Preface with an introduction by Ven. Bhikkhu Bodhi ; I. Yamakavagga: The Pairs (vv. 1-20) , Dhp II Appamadavagga: Heedfulness (vv. 21-32 ) , Dhp III Cittavagga: The Mind (Dhp 33-43) , ..., XXVI. The Holy Man (Dhp 383-423)
[8](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17) 〔註008〕 此英譯為 Ven. Thanissaro Bhikkhu ( 坦尼沙羅尊者 所譯;請參考原始出處(original): The Dhammapada, A Translation translated from the Pali by Ven. Thanissaro Bhikkhu : Preface ; introduction ; I. Yamakavagga: The Pairs (vv. 1-20) , Dhp II Appamadavagga: Heedfulness (vv. 21-32) , Dhp III Cittavagga: The Mind (Dhp 33-43) , ..., XXVI. The Holy Man (Dhp 383-423) (Access to Insight:Readings in Theravada BuddhismTipitakaDhp (Dhammapada The Path of Dhamma)
[9](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17) 〔註009〕 此英譯為 Ven. Varado Bhikkhu and Samanera Bodhesako 所譯;請參考原始出處(original): Dhammapada in Verse -- Inward Path, Translated by Bhante Varado and Samanera Bodhesako, Malaysia, 2007
[10](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17) 〔註010〕 此英譯為 Friedrich Max Müller 所譯;請參考原始出處(original): The Dhammapada : A Collection of Verses: Being One of the Canonical Books of the Buddhists, translated by Friedrich Max Müller (en.wikisource.org) (revised Jack Maguire, SkyLight Pubns, Woodstock, Vermont, 2002)
[11](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17) 〔註011〕 取材自:【部落格-- 荒草不曾鋤】-- 《法句經》 (涵蓋了T210《法句經》、T212《出曜經》、 T213《法集要頌經》、巴利《法句經》、巴利《優陀那》、梵文《法句經》,對他種語言的偈頌還附有漢語翻譯。)
[12](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17) 〔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
[LChnFn20-01]〔註20-01〕 「四句」--苦 (dukkha),苦集 (dukkhasamudaya),苦滅 (dukkhanirodha),苦滅道 (dukkhanirodha gaaminii pa.tipadaa)。古譯簡稱「苦集滅道」。
[LChnFn20-02]〔註20-02〕 指涅槃。
[LChnFn20-03]〔註20-03〕 指佛陀。佛具五眼--肉眼(ma'msa-cakkhu),天眼 (dibbacakkhu),慧眼 (pa~n~na-cakkhu),佛眼 (buddha-cakkhu),一切智眼 (samanta-cakkhu)。
[LChnFn20-04]〔註20-04〕 欲貪瞋癡等。
[LChnFn20-05]〔註20-05〕 斯里蘭卡僧侶有時開會議論重大事情,常以此頌為呼喊的口號。
[LChnFn20-06]〔註20-06〕 如來僅為說示其道路而已。
[LChnFn20-07]〔註20-07〕 一切存在的東西。
[LChnFn20-08]〔註20-08〕 「瑜伽」(yoga)即定。
[LChnFn20-09]〔註20-09〕 「善逝」(Sugato)即佛陀。
[LChnFn20-10]〔註20-10〕 不知何處何時及怎樣死的危險。
[LChnFn20-11]〔註20-11〕 指前頌的意義。
[CFFn20-01]〔敬法法師註20-01〕 47 註:在此,慧是指觀智。
[MettFn20-01]〔明法尊者註20-01〕 本句白話︰「所有道中,八聖道最殊勝;所有諦(真理)中,四聖諦最殊勝;所有法中,離欲法(涅槃)最殊勝;所有兩足(人類)中,具眼(佛陀)最殊勝。」
[MettFn20-02](1, 2, 3, 4) 〔明法尊者註20-02〕 據說,斯里蘭卡比丘在重大事件會議長呼此句(Dhp. 273 ~276)口號。
[MettFn20-03](1, 2, 3, 4)

〔明法尊者註20-03〕 佛陀跟眾多比丘人間遊行之後,又回到舍衛城,眾多比丘回來之後都在討論沿途山勢、路況。佛陀觀察他們證得阿羅漢果的時機成熟。佛陀說︰「諸比丘!你們所談論是外在的道路,名為比丘的應該關注聖道的生起,這樣的話,才能從一切苦解脫出來。」接著佛陀說出此偈(偈 273~276)。

PS: 請參 法句經故事集 ,二十~一、解脫之道 (偈 273~276)。

[MettFn20-04]〔明法尊者註20-04〕 一切行無常 :即一切有為法無常。但不包括概念法與無為法(涅槃),概念法與無為法都不是無常或苦。
[MettFn20-05]〔明法尊者註20-05〕 :指觀智,修習禪定,進而觀察微細名色法的無常或苦或無我。
[MettFn20-06]

〔明法尊者註20-06〕 本偈說一群比丘到阿蘭若去精進用功,尚未證得阿羅漢果。他去見佛陀想取得業處在繼續用功。佛陀想︰「什麼是適當的?」於是觀察到在迦葉佛時,他們曾經練習過無常相兩萬年,因此,佛陀就以一個偈頌來教導無常相。

PS: 請參 法句經故事集 ,二十~二、觀無常 (偈 277)。

[MettFn20-07]〔明法尊者註20-07〕 佛陀說諸蘊有壓迫之苦(paṭipīḷanaṭṭhena dukkhā),因此說偈。
[MettFn20-08]〔明法尊者註20-08〕 佛陀說︰「諸蘊以無法控制之意稱為無我(avasavattanaṭṭhena anattā)。」因此說偈。
[MettFn20-09]

〔明法尊者註20-09〕 本偈說「精進持法帝沙長老」(Padhānakammikatissatthera)的因緣,舍衛城有五百位良家子出家,除了他一人留下來,其他全部到阿蘭若去禪修。經過一段時間後,他們全都證得阿羅漢果。那位未去禪修的帝沙比丘,後悔曾經浪費時光,他就下定決心,要徹夜禪修。當天晚上在經行幾萬步後,打瞌睡,他不小心在石板上滑倒,跌斷大腿骨。佛陀知道之後,說:「諸比丘!先前不知精進,現在你們有了障礙。」

PS: 請參 法句經故事集 ,二十~五、精進,莫放逸 (偈 280)。

[MettFn20-10]〔明法尊者註20-10〕 三業 :指身業、語業、意業。
[MettFn20-11]

〔明法尊者註20-11〕 大目犍連尊者有一次和勒叉那比丘下山時,看見一隻三伽浮他(tigāvuta, 約九公里)的豬面人身、悲慘的餓鬼。這時候,大目犍連尊者只是微笑。回到精舍時,勒叉那比丘問尊者,因何微笑?尊者才回答。佛陀在菩提場(證道的地方),也曾親眼目睹該餓鬼,佛陀說該餓鬼的前世因緣:在迦葉佛時,這餓鬼是一位會說法的比丘。有一次,他到有兩位比丘居住的一處精舍去。停留期間,他發現當地的人歡喜聽他說法,他就想獨佔該精舍,於是分化離間這兩位比丘,使他們爭論不休,終於都離開精舍。因為這惡業,他在死後,長期遭受苦報。

PS: 請參 法句經故事集 ,二十~六、護持身、口、意 (偈 281)。

[MettFn20-12]〔明法尊者註20-12〕 瑜伽 :yoga,在此指禪定。DhA.CS:pg.2.264.︰ yogāti aṭṭhatiṁsāya ārammaṇesu yoniso manasikārā.( 瑜伽 :以三十八種所緣作為從根源作意。)
[MettFn20-13]

〔明法尊者註20-13〕 波思拉(Poṭṭhilatthera)是一位通三藏的比丘,但是尚未得禪、證果,受到佛陀的激勵之後,寧願以低姿態,在一位沙彌的指導下,證得阿羅漢果。《大莊嚴論經》(44)(T4.297.1)︰「復次,雖不入見諦,修學多聞力,諸魔不能動,應勤修學問。」可見在教中,通達經論,並非被排斥。

PS: 請參 法句經故事集 ,二十~七、只有知識,但不能加以領悟是沒有用的 (偈 282)。

[MettFn20-14]〔明法尊者註20-14〕 應伐欲稠林 :Vanaṁ chindatha mā rukkhaṁ,vana,喻欲望、煩惱。
[MettFn20-15](1, 2)

〔明法尊者註20-15〕 舍衛城裡有五位朋友,年老了才一起出家。他們習慣回老家去托缽,其中一位的妻子烹飪手藝很好,並且妥善照顧他們,因此他們最常去她那裡托缽。有一天,她死了。五位老比丘十分傷心。佛陀告誡:「諸比丘!你們倚賴染、瞋、癡森林,才有苦。砍掉森林,這樣就不會有苦。」

PS: 請參 法句經故事集 ,二十~八、五位年老的比丘和一位年老的女人 (偈 283~284)。

[MettFn20-16]〔明法尊者註20-16〕 善逝 :Sugato,是佛陀的名稱,善淨行的人,1.他行中道行,沒有斷見、常見或極端苦、樂行。2.他善說真、實、有利益的法。
[MettFn20-17]

〔明法尊者註20-17〕 從波羅奈(Bārāṇasī)來舍衛城賣紡織品的商人,他想把商品賣完再回去,佛陀看出來他的壽命只剩七天,阿難尊者轉告他,請他修習正念,他心生恐懼,往後七天中,都供養佛陀和諸比丘,聞法後,他證得須陀洹果。死後往生兜率天。

PS: 請參 法句經故事集 ,二十~十、瀕臨死亡的富商 (偈 286)。

[MettFn20-18]

〔明法尊者註20-18〕 另參 047偈 。本則偈頌故事同114偈,吉離舍瞿曇彌(Kisāgotamī)的故事。

PS: 請參見 114偈法句經故事集 ,八~十三、死而復生 (偈 114) ; 法句經故事集 ,二十~十一、眾生皆會死 (偈 287)。

[MettFn20-19](1, 2)

〔明法尊者註20-19〕 本則偈頌故事同113偈,波羅遮那(Paṭācārā)的故事。她死了丈夫、兩個兒子、父母、和唯一的哥哥。佛陀說偈安撫她。

PS: 請參見 113偈法句經故事集 ,八~十二、家破人亡的波她卡娜 (偈 113, Paṭācārātherī, 波羅遮那長老尼的故事) ; 法句經故事集 ,二十~十二、兒女不是究竟的依止 (偈 288~289)。

[NāradaFn20-01]

(Ven. Nārada 20-01) The Eightfold Path is the Middle Way discovered by the Buddha for the realization of Nibbāna. It consists of: right understanding(sammā diññhi), right thoughts (sammā saṅkappa), right speech (sammā vācā), right action (sammā kammanta), right livelihood (sammā ājīva), right effort (sammā vāyāma), right mindfulness (sammā sati), and right concentration (sammā samādhi).

This is the unique path of Enlightenment. From a philosophical stand-point these eight factors are the eight mental states found in the supramundane consciousness which has Nibbāna for its object.

[NāradaFn20-02](Ven. Nārada 20-02) They are the four Noble Truths - suffering, the cause of suffering, the destruction of suffering, and the path leading to the destruction of suffering. The first truth of suffering is to be comprehended, the cause of suffering (which is craving) is to be eradicated, the destruction of suffering (which is Nibbāna) is to be realized, the path leading to the destruction of suffering (which is the Eightfold Path) is to be developed. Whether the Buddhas arise or not these four truths exist in the world. It is the Buddhas that reveal them to mankind.
[NāradaFn20-03](Ven. Nārada 20-03) Virāga = Nibbāna.
[NāradaFn20-04](Ven. Nārada 20-04) Of lust etc.
[NāradaFn20-05](Ven. Nārada 20-05) That is, to control passions in order to realize Nibbāna.
[NāradaFn20-06](Ven. Nārada 20-06) When the Buddha refers to Himself He employs the term Tathāgata which means "who thus hath come".
[NāradaFn20-07](Ven. Nārada 20-07) Saṅkhāra is a multisignificant term. Here it is used in the sense of things conditioned by causes. Supermundane Nibbāna is not included in saṅkhāra as it is not conditioned by any cause. It is causeless and timeless.
[NāradaFn20-08](Ven. Nārada 20-08) Suffering caused by attending to the five Aggregates.
[NāradaFn20-09]

(Ven. Nārada 20-09) Impermanence (anicca), sorrow (dukkha) and no-soul (anatta) are the three characteristics of all things conditioned by causes. It is by contemplating them that one realizes Nibbāna. The aspirant may choose any characteristic that appeals to him most.

Anattā or no-soul is the crux of Buddhism. The term saṅkhāra which is applied to any conditioned thing is used in the two previous verses, while in the third verse the term dhamma is used. The commentator interprets dhamma as the "aggregates" (khandhā). The same interpretation he gives to saṅkhāra too. If by dhamma is meant saṅkhāra, there is no reason for the Buddha to make a differentiation in the third verse.

Saṅkhāra is applied only to those things conditioned by causes. Dhamma can be applied to both conditioned and unconditioned things and states. It embraces both conditioned and unconditioned things including Nibbāna. In order to show that even Nibbāna is free from a permanent soul the Buddha used the term dhamma in the third verse. Nibbāna is a positive supramundane state and is without a soul.

"All the elements of being are non-self. When one by wisdom realizes (this), he heeds not (is superior to) (this world of) sorrow, this is the path to purity". Radhakrishnan.

[NāradaFn20-10](Ven. Nārada 20-10) Saṃsannasaṅkappamano literally, mind with right thoughts depressed.
[NāradaFn20-11](Ven. Nārada 20-11) Here vana means forest of such passions as lust, hatred, and delusion.
[NāradaFn20-12](Ven. Nārada 20-12) When the Buddha said, "Cut down the forest", some newly ordained monks erroneously gave the expression its literal meaning. The Buddha, reading their thoughts, corrected them, stating that what he meant was not actual trees but passions.
[NāradaFn20-13](Ven. Nārada 20-13) Vana means big trees and vanatha means smaller trees. Here vana means the powerful passions and vanatha means the lesser passions.
[NāradaFn20-14](Ven. Nārada 20-14) Having eradicated all passions by means of the four Paths, be passionless.
[BudRkFn-v283](Ven. Buddharakkhita (v. 283) The meaning of this injunction is: "Cut down the forest of lust, but do not mortify the body."
[ThaniSFn-V273](Ven. Thanissaro V. 273) The four truths: stress, its cause, its cessation, and the path to its cessation (which is identical to the eightfold path). See note 191.
[ThaniSFn-V275](Ven. Thanissaro V. 275) "I have taught you this path": reading akkhato vo maya maggo with the Thai edition, a reading supported by the Patna Dhp. "Having known — for your knowing": two ways of interpreting what is apparently a play on the Pali word, aññaya, which can be either be the gerund of ajanati or the dative of añña. On the extraction of arrows as a metaphor for the practice, see MN 63 and MN 105.
[ThaniSFn-V285](Ven. Thanissaro V. 285) Although the first word in this verse, ucchinda, literally means "crush," "destroy," "annihilate," I have found no previous English translation that renders it accordingly. Most translate it as "cut out" or "uproot," which weakens the image. On the role played by self-allure in leading the heart to become fixated on others, see AN 7.48.
[ThaniSFn-V288](Ven. Thanissaro V. 288) Ender = death.
[VaradoFn-V275](Ven. Varado V.275) Verse 275: The sting of the arrow I’ve known/ And, to you, the appeasement (santhanaṃ) I’ve shown. PED (santhana): appeasing.
[VaradoFn-V285](Ven. Varado V.285) Verse 285: "crush (ucchinda) an exquisite carnation". PED (ucchindati): destroy.
[DLMBSFn-V273]

(DLMBS Commentary V273) Once the Buddha with a group of monks returned to the Jetavana monastery after a teaching trip. In the evening, some monks talked about the trip, about the condition of the path, about the nature of the land, whether it was hilly or flat etc.

The Buddha entered the hall where they were talking and told them this verse (and the following ones, DhP 274, DhP 275 and DhP 276), saying that such talks were ultimately meaningless.

[DLMBSFn-V274](DLMBS Commentary V274) The story for this verse is identical with the one for the previous verse (DhP 273) and the following ones (DhP 275 and DhP 276). The Eightfold path is said to be the only way to reach the Awakenment. It means, we have to follow all the eight constituents of the Path in order to be able to purify the mind and attain the Nirvana. What are the eight constituents of the Eightfold path? They are Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration.
[DLMBSFn-V275]

(DLMBS Commentary V275) The story for this verse is identical with the one for the previous verses (DhP 273, DhP 274) and the following one (DhP 276).

The Buddha taught the teaching that he personally discovered. He taught from his own experience. He found out how to "remove the arrow", or how to end the suffering. He then proclaimed this path for everyone to follow. By doing so, we are able to do what the Buddha did - to put an end to suffering forever.

[DLMBSFn-V276]

(DLMBS Commentary V276) The story for this verse is identical with the one for the previous verses (DhP 273, DhP 274 and DhP 275).

The Buddha found the way to make an end to suffering. He taught it to us. But we have to make the effort. Nobody will do it for us. We cannot wait for a teacher to pull us from the swamp by some miracle. Only by diligent meditation and daily practice can we be released from the bond of Mara, from the world of suffering.

[DLMBSFn-V277](DLMBS Commentary V277) Once a group of monks obtained a subject of meditation from the Buddha. They went to the forest and practiced meditation. However, they made a little progress. Therefore they returned to the Buddha and asked him for another subject of meditation. The Buddha reflected that due to their past lives they were ready to perceive the impermanence of things. He told them this verse and advised them to meditate on its meaning.
[DLMBSFn-V278](DLMBS Commentary V278) Once a group of monks obtained a subject of meditation from the Buddha. They went to the forest and practiced meditation. However, they made a little progress. Therefore they returned to the Buddha and asked him for another subject of meditation. The Buddha reflected that due to their past lives they were ready to perceive the unsatisfactoriness of conditioned things. He told them this verse and advised them to meditate on its meaning
[DLMBSFn-V279](DLMBS Commentary V279) Once a group of monks obtained a subject of meditation from the Buddha. They went to the forest and practiced meditation. However, they made a little progress. Therefore they returned to the Buddha and asked him for another subject of meditation. The Buddha reflected that due to their past lives they were ready to perceive that all things are without a self. He told them this verse and advised them to meditate on its meaning.
[DLMBSFn-V280]

(DLMBS Commentary V280) A group of young men became monks. They all received a subject of meditation from the Buddha and went to the forest to practice meditation. But one of them, named Tissa, stayed behind in the monastery and did not meditate diligently.

The monks who practiced meditation all attained Awakenment and came back to the monastery to pay their respects to the Buddha. When Tissa saw that all of his friends were now Arahants, he regretted that he wasted his time. He decided to try very hard and started to meditate throughout the night. While he was practicing walking meditation he slipped and broke his leg. When the Buddha heard about this he spoke this verse, saying that we should exert while we can.

[DLMBSFn-V281]

(DLMBS Commentary V281) Venerable Moggallāna once went on an alms-round with Venerable Lakkhana. Suddenly Moggallāna smiled, because he saw a hungry ghost (peta) with the head of a pig and a human body. Later Lakkhana asked Moggallāna why he smiled. Moggallāna told him about the peta.

The Buddha overheard that and told them that he himself saw the same peta. He then related the peta's story. Once he was a famous monk who was very good at expounding the Dharma. Once he came to a monastery, where two friend monks stayed. After a while he realized that he liked the place very much. There was plenty of good food and the lay followers liked his way of expounding the Dharma. So he decided to make the two monks go away and keep the place just for himself. He set one friend against the other. They quarreled and left away.

Because of this the monk suffered for a long time. He had to be born as a hungry ghost. The Buddha finished his story by this verse, saying that we should always guard our actions bodily, verbal and mental.

[DLMBSFn-V282]

(DLMBS Commentary V282) There was a monk name Pothila. He knew the Dharma very well and taught it to many followers. But he did not practice meditation and was conceited. The Buddha wanted to put him on the right path and therefore called him "useless Pothila". Pothila reflected on those words and realized what did the Buddha mean. So he went to the senior monk and humbly asked to be his pupil. But the monk sent him to the next senior monk. This happened several times until Pothila ended up as a pupil of a young novice (who was an Arahant).

He followed the meditation instructions diligently and was no longer conceited because of his theoretical mastery of the Dharma. The Buddha saw his effort and told him this verse. Soon after, Pothila reached the Awakenment.

[DLMBSFn-V283]

(DLMBS Commentary V283) In the city of Sāvatthi there lived five friends. When they became old, they all went forth and became monks. But they had the habit of going to their old homes for almsfood. Especially a former wife of one of them was a very good cook. So they went to her house often and she looked after them. But one day, this old lady fell sick and died. The five friends wept and lamented, praising her virtues.

The Buddha overheard this and told them this verse (and the following one, DhP 284), saying that sorrow comes from ignorance, greed and hatred. Especially in this case, greed was the main factor. So he taught them to cut off "the forest" of greed and passions in order to be free from sorrow.

[DLMBSFn-V284]

(DLMBS Commentary V284) The story for this verse is identical with the one for the previous verse (DhP 283).

Greed or passion is one of the three main roots of evil. Due to the underlying ignorance, we feel passion and hatred, like and dislike. Because of that we do things with the mind bound with passion or hatred. Therefore we create karma that keeps us in the circle of life and death. Only when we cut off these passions and dissolve ignorance, can we stop creating karmically good and bad deeds and be free from suffering, with a free mind.

[DLMBSFn-V285]

(DLMBS Commentary V285) Venerable Sāriputta had a young monk as a pupil. This monk was a son of a goldsmith. Sāriputta gave him a subject of meditation (impurity of the body) and the monk went to the forest to practice meditation. But he did not make any progress and kept returning to Sāriputta to ask for more instructions. So Sāriputta took him to see the Buddha.

The Buddha changed the tactics. He gave the monk a beautiful lotus. He told him to put it in front of himself and meditate on its purity and beauty. The monk did so and was able to reach unbroken concentration and achieve the fourth level of mental absorption (jhāna).

At that moment the Buddha made the lotus to wither. The monk saw this and realized the impermanence of all things. The Buddha then further exhorted him with this verse. The monk reflected on its meaning and attained the Awakenment.

[DLMBSFn-V286]

(DLMBS Commentary V286) Mahādhana was a merchant from Benares. Once he came to Sāvatthi during a festival, hoping to sell his goods. But on the way he was stopped by a flood and could not cross the river for seven days. Thus the festival ended before he even got there.

Mahādhana decided to stay in Sāvatthi for some time and sell his goods slowly. Once the Buddha saw him and smiled. Ānanda asked him about the reason for his smile. The Buddha replied that Mahādhana is not aware of his impeding death and thinks he can stay in Sāvatthi comfortably, sell his goods and then return home.

Ānanda then advised Mahādhana to listen to the Buddha's sermons and to practice mindfulness. Mahādhana was alarmed when he heard that he was about to die. For seven days he gave alms to the Buddha and monks and listened to the Dharma. After hearing this verse from the Buddha, he attained the first stage of Awakenment. After he died he was reborn in the Tusita heaven.

[DLMBSFn-V287](DLMBS Commentary V287) Kisā Gotami came to see the Buddha after her only son died. The Buddha told her this verse in order to calm her down. See DhP 114 for the whole story.
[DLMBSFn-V288](DLMBS Commentary V288) Paṭācārā lost her husband, two sons, parents and the only brother almost at the same time. She grieved so much that she went almost crazy. When she came to see the Buddha, he told her this verse (and the following one, DhP 289) to calm her down. For the whole story see DhP 113.
[DLMBSFn-V289]

(DLMBS Commentary V289) The story for this verse is identical with the one for the previous verse (DhP 288).

The only help and protection against the death is constant and intensive practice of the Buddha’s teaching. No external help from relatives, friends or gods of any kind is possible when we have to face the death. Only by following the path of meditation and awareness, can we overcome death and face it without any fear.


校註:

[NandFn20-01]〔Nanda 校註20-01〕 請參 法句經故事集 ,二十~三、諸行皆苦 (偈 278)。
[NandFn20-02]〔Nanda 校註20-02〕 請參 法句經故事集 ,二十~四、諸法無我 (偈 279)。
[NandFn20-03]〔Nanda 校註20-03〕 請參 法句經故事集 ,二十~九、觀想蓮花 (偈 285)。


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 )