namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者


法句經 第二十四:愛欲品(貪愛品) 多譯本對讀(段層次) Dhammapada (Dhp.) 24. Taṇhāvaggo




偈頌目錄
Dhp334 Dhp335 Dhp336 Dhp337 Dhp338 Dhp339 Dhp340 Dhp341 Dhp342
Dhp343 Dhp344 Dhp345 Dhp346 Dhp347 Dhp348 Dhp349 Dhp350 Dhp351
Dhp352 Dhp353 Dhp354 Dhp355 Dhp356 Dhp357 Dhp358 Dhp359  

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. 334
巴利原典 (PTS) [1]
  1. Taṇhāvaggo.
334. Manujassa pamattacārino taṇhā vaḍḍhati māluvā viya
So palavati hurāhuraṃ phalamicchaṃ'va vanasmiṃ vānaro.
巴利原典 (CSCD) [2]

24. Taṇhāvaggo

334. Manujassa pamattacārino, taṇhā vaḍḍhati māluvā viya;
So plavatī [plavati (sī. pī.), palavetī (ka.), uplavati (?)] hurā huraṃ, phalamicchaṃva vanasmi vānaro.
漢譯( 了參 法師 譯, 文言文版) [3]

二十四:愛欲品

三三四 若住於放逸,愛增如蔓蘿。(此)生又(彼)生,如猿求林果。 [MettFn24-02]

漢譯( 敬法 法師 譯, 白話文版) [4]

第廿四:貪愛品

334 對於放逸過活的人,貪愛猶如蔓藤滋長。
他一世又一世地跳,如林中想吃果之猴,
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:心放在婬行,欲愛增枝條,分布生熾盛,超躍貪果猴T4,570c
  2. 出曜經:意如放逸者,猶如摩樓樹,在在處處遊,如猨遊求菓T4,633b
  3. 法集要頌經:貪著放逸者,如猿逢果樹,貪意甚堅牢,趣而還復趣T4,778b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 24 Craving

CRAVING ARISES IN THE NEGLIGENT

  1. The craving [NāradaFn24-01] of the person addicted to careless living grows like a creeper. He jumps from life to life like a fruit-loving monkey in the forest.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp XXIV Craving

334. The craving of one given to heedless living grows like a creeper. Like the monkey seeking fruits in the forest, he leaps from life to life (tasting the fruit of his kamma).

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

Dhp XXIV Craving

334

When a person lives heedlessly,
his craving grows like a creeping vine.
He runs now here
  & now  there,
as if looking for fruit:
  a monkey in the forest.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 24 Craving

334
The lusts of him with heedless traits
Like strangling vines proliferate.
From life to life he leaps and swoops:
A jungly monkey greedy for fruit.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter XXIV: Thirst

334 The thirst of a thoughtless man grows like a creeper; he runs from life to life, like a monkey seeking fruit in the forest.

英譯(Cited from DLMBS) [12]

Chapter 24: The Thirst

DhP 334
The thirst of the person of careless actions
grows just like a creeper.
He flows from existence to existence,
just like a monkey in the forest desiring fruits. [DLMBSFn-V334]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 334
Dhammapada Dhp. 335
巴利原典 (PTS) [1]
335. Yā esā sahatī jammī taṇhā loke visattikā
Sokā tassa pavaḍḍhanti abhivaṭṭhaṃ'va bīraṇaṃ.
巴利原典 (CSCD) [2]
335. Yaṃ esā sahate jammī, taṇhā loke visattikā;
Sokā tassa pavaḍḍhanti, abhivaṭṭhaṃva [abhivaḍḍhaṃva (syā.), abhivaṭṭaṃva (pī.), abhivuḍḍhaṃva (ka.)] bīraṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三三五 若於此世界,為惡欲纏縛,憂苦日增長,如毘羅得雨。 [LChnFn24-01][MettFn24-01][MettFn24-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
335 被世間執著的卑劣貪愛征服的人,
其愁猶如大雨後的鬚芒草般增長。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:以為愛忍苦,貪欲著世間,憂患日夜長,莚如蔓草生T4,570c
  2. 出曜經:以為愛忍苦,貪欲著世間,憂患日夜長,莚如蔓草生T4,634a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THOSE WHO CRAVE MULTIPLY THEIR SORROWS

  1. Whomsoever in this world this base clinging thirst overcomes, his sorrows flourish like well-watered bīraṇa grass.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 335. Whoever is overcome by this wretched and sticky craving, his sorrows grow like grass after the rains.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

335-336

If this sticky, uncouth craving
overcomes you in the world,
your sorrows grow like wild grass
  after rain.

If, in the world, you overcome
this uncouth craving, hard to escape,
sorrows roll off you,
  like water beads off
  a lotus.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
335 & 336

Whosoever by craving’s entanglements gets choked,
His sorrows will flourish like grass that rain soaks.
Whosoever quells craving – hard to conquer – sheds pain,
Just as the lotus sheds droplets of rain.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 335 Whomsoever this fierce thirst overcomes, full of poison, in this world, his sufferings increase like the abounding Birana grass.
英譯(Cited from DLMBS) [12]
DhP 335
Who in this world is conquered by this miserable thirst and craving,
his sorrows grow, like grass after rains. [DLMBSFn-V335]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 335
Dhammapada Dhp. 336
巴利原典 (PTS) [1]
336. Yo ce taṃ sahatī jammiṃ taṇhaṃ loke duraccayaṃ
Sokā tamhā papatanti udabindū'va pokkharā.
巴利原典 (CSCD) [2]
336. Yo cetaṃ sahate jammiṃ, taṇhaṃ loke duraccayaṃ;
Sokā tamhā papatanti, udabinduva pokkharā.
漢譯( 了參 法師 譯, 文言文版) [3] 三三六 若於此世界,降難降愛欲,憂苦自除落,如水滴蓮葉。 [MettFn24-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
336 征服世間難克服的卑劣貪愛之人,
其愁猶如水珠從荷葉上掉落消失。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:人為恩愛惑,不能捨情欲,如是憂愛多,潺潺盈于池T4,570c
  2. 出曜經:人為恩愛惑,不能捨情欲,如是憂愛多,潺潺盈于池T4,634a
  3. 法集要頌經:若遠離貪愛,煩惱不能侵,貪欲若薄劣,如水滴蓮上T4,778c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THERE IS NO SORROW TO THE CRAVING-FREE

  1. Whoso in the world overcomes this base unruly craving, from him sorrows fall away like water-drops from a lotus-leaf.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 336. But whoever overcomes this wretched craving, so difficult to overcome, from him sorrows fall away like water from a lotus leaf.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

335-336

If this sticky, uncouth craving
overcomes you in the world,
your sorrows grow like wild grass
  after rain.

If, in the world, you overcome
this uncouth craving, hard to escape,
sorrows roll off you,
  like water beads off
  a lotus.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
335 & 336

Whosoever by craving’s entanglements gets choked,
His sorrows will flourish like grass that rain soaks.
Whosoever quells craving – hard to conquer – sheds pain,
Just as the lotus sheds droplets of rain.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 336 He who overcomes this fierce thirst, difficult to be conquered in this world, sufferings fall off from him, like water-drops from a lotus leaf.
英譯(Cited from DLMBS) [12]
DhP 336
Who in this world conquers this miserable thirst that is difficult to overcome,
sorrows fall down from him, like a drop of water from a lotus. [DLMBSFn-V336]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 336
Dhammapada Dhp. 337
巴利原典 (PTS) [1]
337. Taṃ vo vadāmi bhaddaṃ vo yāvantettha samāgatā
Taṇhāya mūlaṃ khaṇatha usīrattho' bīraṇaṃ
Mā vo nalaṃ'va soto'va māro bhañji punappunaṃ.
巴利原典 (CSCD) [2]
337. Taṃ vo vadāmi bhaddaṃ vo, yāvantettha samāgatā;
Taṇhāya mūlaṃ khaṇatha, usīratthova bīraṇaṃ;
Mā vo naḷaṃva sotova, māro bhañji punappunaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三三七 我說此善事:汝等集於此,掘愛欲之根,如求毘羅那,掘去其甜根。勿再為魔王,屢屢害汝等,如洪水(侵)葦。 [MettFn24-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
337 我跟你們說這個:願來此集會的你們好運。
把貪愛之根挖掉,如要芬香根者挖鬚芒草。
別讓魔折磨你們,猶如洪水一再沖擊蘆葦。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:為道行者,不與欲會,先誅愛本,無所植根,勿如刈葦,令心復生T4,571a
  2. 出曜經:諸賢我今說,眾會咸共聽,共拔愛根本,如擇取細新,以拔愛根本,無憂何有懼T4,634a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

CUT OFF CRAVING FROM THE ROOT

  1. This I say to you: Good luck to you all who have assembled here! Dig up the root of craving like one in quest of bīraṇa's sweet root. Let not Māra [NāradaFn24-02] crush you again and again as a flood (crushes) a reed.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 337. This I say to you: Good luck to all assembled here! Dig up the root of craving, like one in search of the fragrant root of the birana grass. Let not Mara crush you again and again, as a flood crushes a reed.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

337 [ThaniSFn-V337]

To all of you gathered here
I say: Good fortune.
  Dig up craving
 — as when seeking medicinal roots, wild grass —
  by the root.
Don't let Mara cut you down
 — as a raging river, a reed —
over & over again.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
337
Some words auspicious I will say
To those assembled here today:
Dig up craving by the root
(Like with weeds), not just the shoot;
Or else, by Mara you’ll be crushed,
As floods destroy the weak bulrush.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 337 This salutary word I tell you, 'Do ye, as many as are here assembled, dig up the root of thirst, as he who wants the sweet- scented Usira root must dig up the Birana grass, that Mara (the tempter) may not crush you again and again, as the stream crushes the reeds.'
英譯(Cited from DLMBS) [12]
DhP 337
I tell you this; bless all of you that have come here.
Dig up the root of thirst, like somebody desiring a Usira root would cut off the Birana grass.
Let not Mara break you again and again, like a stream breaks a reed. [DLMBSFn-V337]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 337
Dhammapada Dhp. 338
巴利原典 (PTS) [1]
338. Yathāpi mūle anupaddave daḷhe
Chinno'pi rukkho punareva rūhati
Evampi taṇhānusaye anūhate
Nibbatti dukkhamidaṃ punappunaṃ.
巴利原典 (CSCD) [2]
338. Yathāpi mūle anupaddave daḷhe, chinnopi rukkho punareva rūhati;
Evampi taṇhānusaye anūhate, nibbattatī dukkhamidaṃ punappunaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三三八 不傷深固根,雖伐樹還生。愛欲不斷根,苦生亦復爾。 [MettFn24-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
338 猶如根未受損而深固,被砍倒的樹還會生長,
如是潛伏的貪愛未斷,此苦即會不斷地生起。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:如樹根深固,雖截猶復生,愛意不盡除,輒當還受苦T4,571a
  2. 法句譬喻經:如樹根深固,雖截猶復生,愛意不盡除,輒當還受苦T4,601a
  3. 出曜經:伐樹不盡根,雖伐猶復生,伐愛不盡本,數數復生苦T4,635b
  4. 法集要頌經:伐樹不伐根,雖伐猶增長,拔貪不盡根,雖伐還復生T4,778c
5. 大婆沙:如樹根未拔,斫斫還復生,未斷愛隨眠,數數感眾苦T27,403a
6. 舊婆沙:如樹不拔根,雖斷而復生,不拔愛使本,數數還受苦T28,300c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THERE IS SUFFERING AS LONG AS THERE IS CRAVING

  1. Just as a tree with roots unharmed and firm, though hewn down, sprouts again, even so while latent craving is not rooted out, this sorrow springs up again and again.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 338. Just as a tree, though cut down, sprouts up again if its roots remain uncut and firm, even so, until the craving that lies dormant is rooted out, suffering springs up again and again.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

338

If its root remains
undamaged & strong,
a tree, even if cut,
will grow back.
So too if latent craving
is not rooted out,
this suffering returns
  again
  &
  again.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
338
If its roots are firm and stout,
A tree, though felled, once more will sprout:
If latent craving’s not laid low,
Again and again fresh sorrow will grow.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 338 As a tree, even though it has been cut down, is firm so long as its root is safe, and grows again, thus, unless the feeders of thirst are destroyed, the pain (of life) will return again and again.
英譯(Cited from DLMBS) [12]
DhP 338
Just like the tree will grow again if it is cut down,
but its roots are strong and uninjured,
so this suffering will come back again and again
if the dormant craving is not destroyed. [DLMBSFn-V338]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 338
Dhammapada Dhp. 339
巴利原典 (PTS) [1]
339. Yassa chattiṃsati sotā manāpassavanā bhūsā
Vāhā vahanti duddiṭṭhiṃ saṅkappā rāganissitā.
巴利原典 (CSCD) [2]
339. Yassa chattiṃsati sotā, manāpasavanā bhusā;
Māhā [vāhā (sī. syā. pī.)] vahanti duddiṭṭhiṃ, saṅkappā rāganissitā.
漢譯( 了參 法師 譯, 文言文版) [3] 三三九 彼具三十六(愛)流,勢強奔流向欲境,是則彼具邪見人,為欲思惟漂蕩去。 [LChnFn24-02][MettFn24-03][MettFn24-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
339 擁有奔向欲境的三十六道強(愛)流之人,
擁有邪見的人被欲思惟沖走。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:貪意為常流,習與憍慢并,思想猗婬欲,自覆無所見T4,571a
  2. 法句譬喻經:貪意為常流,習與憍慢并,思想猗婬欲,自覆無所見T4,601b
  3. 出曜經:三十六駃流,并及心意漏,敷數有邪見,依於欲想結T4,761a
  4. 法集要頌經:三十六使流,并及心意漏,數數有邪見,依於欲想結T4,795c
5. 發智論:三十六駛流,意所引增盛,惡見者乘御,分別著所依T26,1030c
6. 八犍度:諸三十六水,意流有倍,順流二見,由婬覺出T26,916a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

LUSTFUL THOUGHTS ARISE IN HIM WHO HAS CRAVING

  1. If in anyone the thirty-six streams (of craving [NāradaFn24-03] ) that rush towards pleasurable thoughts [NāradaFn24-04] are strong, such a deluded person, torrential thoughts of lust carry off.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 339. The misguided man in whom the thirty-six currents of craving strongly rush toward pleasurable objects, is swept away by the flood of his passionate thoughts. [BudRkFn-v339]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

339-340 [ThaniSFn-V339]

He whose 36 streams,
flowing to what is appealing, are strong:
the currents — resolves based on passion —
carry him, of base views, away.

They flow every which way, the streams,
but the sprouted creeper stays
     in place.
Now, seeing that the creeper's arisen,
cut through its root
with discernment.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
339
If the thirty-six streams of his sensual desire
Abundantly flow to things loved and admired,
Then a torrent of many a lust-inspired plan
Will carry away the intemperate man.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 339 He whose thirst running towards pleasure is exceeding strong in the thirty-six channels, the waves will carry away that misguided man, viz. his desires which are set on passion.
英譯(Cited from DLMBS) [12]
DhP 339
The person in whom strong and carrying thirty-six streams flow towards the pleasurable things,
is carried towards wrong views by his thoughts full of passion. [DLMBSFn-V339]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 339
Dhammapada Dhp. 340
巴利原典 (PTS) [1]
340. Savanti sabbadhi sotā latā ubbhijja tiṭṭhati
Tañca disvā lataṃ jātaṃ mūlaṃ paññāya chindatha.
巴利原典 (CSCD) [2]
340. Savanti sabbadhi sotā, latā uppajja [ubbhijja (sī. syā. kaṃ. pī.)] tiṭṭhati;
Tañca disvā lataṃ jātaṃ, mūlaṃ paññāya chindatha.
漢譯( 了參 法師 譯, 文言文版) [3] 三四0 (欲)流處處流,蔓蘿盛發芽。汝見蔓蘿生,以慧斷其根。 [LChnFn24-03][MettFn24-04][MettFn24-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
340 (愛)流奔向一切方向;(愛)藤生出來後住立。
見到該藤生起之後,你們應以慧斬其根。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:一切意流衍,愛結如葛藤,唯慧分別見,能斷意根原T4,571a
  2. 法句譬喻經:一切意流衍,愛結如葛藤,,唯慧分別見,能斷意根原T4,601b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

CUT OFF CRAVING WITH WISDOM

  1. The streams (craving) flow everywhere. The creeper (craving) sprouts [NāradaFn24-05] and stands. [NāradaFn24-06] Seeing the creeper that has sprung up, with wisdom cut off root.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 340. Everywhere these currents flow, and the creeper (of craving) sprouts and grows. Seeing that the creeper has sprung up, cut off its root with wisdom.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

339-340 [ThaniSFn-V340]

He whose 36 streams,
flowing to what is appealing, are strong:
the currents — resolves based on passion —
carry him, of base views, away.

They flow every which way, the streams,
but the sprouted creeper stays
     in place.
Now, seeing that the creeper's arisen,
cut through its root
with discernment.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
340
A river courses far and wide:
The creeping vine, where it sprouts it abides. [VaradoFn-V340]
So, seeing clinging’s vine-like shoots,
With wisdom cut it at the root.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 340 The channels run everywhere, the creeper (of passion) stands sprouting; if you see the creeper springing up, cut its root by means of knowledge.
英譯(Cited from DLMBS) [12]
DhP 340
The streams flow everywhere. The creeper sprung up and stands firm.
Having seen that creeper grown, cut off its root with your wisdom. [DLMBSFn-V340]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 340
Dhammapada Dhp. 341
巴利原典 (PTS) [1]
341. Saritāni sinehitāni ca somanassāni bhavanti jantuno
Te sātasitā sukhesino te ve jāti jarūpagā narā.
巴利原典 (CSCD) [2]
341. Saritāni sinehitāni ca, somanassāni bhavanti jantuno;
Te sātasitā sukhesino, te ve jātijarūpagā narā.
漢譯( 了參 法師 譯, 文言文版) [3] 三四一 世喜悅(欲)滋潤,亦喜馳逐六塵。彼雖向樂求樂,但唯得於生滅。 [MettFn24-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
341 流向(欲樂)及被貪愛滋潤,於眾生生起愉悅。
那些依著欲樂追求快樂的人,必須遭受生與老。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:夫從愛潤澤,思想為滋蔓,愛欲深無底,老死是用增T4,571a
  2. 法句譬喻經:夫從愛潤澤,思想為滋蔓,愛欲深無底,老死是用增T4,601b
  3. 出曜經:夫從愛潤澤,思想為滋蔓,愛欲深無底,老死是用增T4,633b
  4. 法集要頌經:夫貪愛潤澤,思想為滋蔓,貪欲深無底,老死是用增T4,778b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ATTACHMENT TO SENSUAL PLEASURES LEAD TO BIRTH AND DECAY

  1. In beings there arise pleasures that rush (towards sense-objects) and (such beings) are steeped in craving. Bent on happiness, they seek happiness. Verily, such men come to birth and decay.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 341. Flowing in (from all objects) and watered by craving, feelings of pleasure arise in beings. Bent on pleasures and seeking enjoyment, these men fall prey to birth and decay.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

341 [ThaniSFn-V341]

Loosened & oiled
are the joys of a person.
People, bound by enticement,
looking for ease:
to birth & aging they go.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
341
The sensual happiness of beings arises in accordance with the flow of desire. [VaradoFn-V341]
Attached to pleasure, seeking bliss, beings suffer birth and old age.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 341 A creature's pleasures are extravagant and luxurious; sunk in lust and looking for pleasure, men undergo (again and again) birth and decay.
英譯(Cited from DLMBS) [12]
DhP 341
People experience joy that is flowing in from the senses and is full of desires.
Those people attached to pleasure and desiring happiness, will undergo birth and old age. [DLMBSFn-V341]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 341
Dhammapada Dhp. 342
巴利原典 (PTS) [1]
342. Tasiṇāya purakkhatā pajā parisappanti saso'va bādhito
Saṃyojanasaṅgasattā dukkhamupenti punappunaṃ cirāya.
巴利原典 (CSCD) [2]
342. Tasiṇāya purakkhatā pajā, parisappanti sasova bandhito [bādhito (bahūsu)];
Saṃyojanasaṅgasattakā, dukkhamupenti punappunaṃ cirāya.
漢譯( 了參 法師 譯, 文言文版) [3] 三四二 隨逐愛欲人,馳迴如網兔。纏縛於(煩惱),再再長受苦。 [MettFn24-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
342 被渴愛領導的人,如落網野兔驚慌。
被結與執著緊綁,需長期一再受苦。
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:眾生愛纏裹,猶兔在於罝,為結使所纏,數數受苦惱T4,633c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

FETTERED BY CRAVING THEY COME TO GRIEF

  1. Folk enwrapt in craving are terrified like a captive hare. Held fast by fetters and bonds, [NāradaFn24-07] for long they come to sorrow again and again.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 342. Beset by craving, people run about like an entrapped hare. Held fast by mental fetters, they come to suffering again and again for a long time.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

342-343

Encircled with craving,
people hop round & around
like a rabbit caught in a snare.
Tied with fetters & bonds
they go on to suffering,
again & again, for long.

Encircled with craving,
people hop round & around
like a rabbit caught in a snare.
  So a monk
should dispel   craving,
should aspire   to dispassion
  for himself.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
342
When a person's entangled by craving,
He quails like a trapped mountain hare:
Held tightly by fetters and clinging,
For long he’ll meet grief and despair.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 342 Men, driven on by thirst, run about like a snared hare; held in fetters and bonds, they undergo pain for a long time, again and again.
英譯(Cited from DLMBS) [12]
DhP 342
People followed by thirst crawl around like a captured hare.
Bound by the bonds of the Ten Fetters, they will undergo suffering again and again, for a long time. [DLMBSFn-V342]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 342
Dhammapada Dhp. 343
巴利原典 (PTS) [1]
343. Tasiṇāya purakkhatā pajā parisappanti saso'va bādhito
Tasmā tasiṇaṃ vinodaya bhikkhu ākaṅkhī virāgamattano.
巴利原典 (CSCD) [2]
343. Tasiṇāya purakkhatā pajā, parisappanti sasova bandhito;
Tasmā tasiṇaṃ vinodaye, ākaṅkhanta [bhikkhū ākaṅkhī (sī.), bhikkhu ākaṅkhaṃ (syā.)] virāgamattano.
漢譯( 了參 法師 譯, 文言文版) [3] 三四三 隨逐愛欲人,馳迴如網兔。比丘求無欲,故須自離欲。 [LChnFn24-04][MettFn24-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
343 被渴愛領導的人,如落網野兔驚慌。
故想讓己離欲者,他應該去除渴愛。
漢譯(相當之古漢譯對應經典) [5] (參考:眾生為愛使,染著三有中,方便求解脫,須權乃得出。—— 出曜經 T4,633c [NandFn24-01]
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE WHO DESIRES PASSIONLESSNESS SHOULD DISCARD CRAVING

  1. Folk, enwrapt in craving, are terrified like a captive hare. Therefore a bhikkhu who wishes his own passionlessness (Nibbāna) should discard craving.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 343. Beset by craving, people run about like an entrapped hare. Therefore, one who yearns to be passion-free should destroy his own craving.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

342-343 [ThaniSFn-V343]

Encircled with craving,
people hop round & around
like a rabbit caught in a snare.
Tied with fetters & bonds
they go on to suffering,
again & again, for long.

Encircled with craving,
people hop round & around
like a rabbit caught in a snare.
  So a monk
should dispel   craving,
should aspire   to dispassion
  for himself.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
343
When a person’s entangled by craving,
He quails like a trapped mountain hare.
So, if he is longing for freedom,
A bhikkhu should craving forswear.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 343 Men, driven on by thirst, run about like a snared hare; let therefore the mendicant drive out thirst, by striving after passionlessness for himself.
英譯(Cited from DLMBS) [12]
DhP 343
People followed by thirst crawl around like a captured hare.
Therefore you should remove thirst and wish for being free of passions yourselves. [DLMBSFn-V343]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 343
Dhammapada Dhp. 344
巴利原典 (PTS) [1]
344. Yo nibbanatho+ vanādhimutto vanamutto vanameva dhāvati
Taṃ puggalametha passatha mutto bandhanameva dhāvati.
巴利原典 (CSCD) [2]
344. Yo nibbanatho vanādhimutto, vanamutto vanameva dhāvati;
Taṃ puggalametha passatha, mutto bandhanameva dhāvati.
漢譯( 了參 法師 譯, 文言文版) [3] 三四四 捨欲喜林間,離欲復向欲,當觀於此人;解縛復向縛。 [LChnFn24-06][LChnFn24-05][MettFn24-06][MettFn24-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
344 捨離家林而樂於森林,解脫家林又跑回該林;
你們來看看這個人吧,脫離後又跑回該束縛。
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:非園脫於園,脫園復就園,當復觀此人,脫縛復就縛T4,739b
  2. 法集要頌經:非園脫於園,脫園復就園,當復觀此人,脫縛復就縛T4,791c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

IT IS FOOLISH TO RETURN TO WORLDLY LIFE

  1. Whoever with no desire (for the household) finds pleasure in the forest (of asceticism) and though freed from desire (for the household), (yet) runs back to that very home. Come, behold that man! Freed, he runs back into that very bondage. [NāradaFn24-08]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 344. There is one who, turning away from desire (for household life) takes to the life of the forest (i.e., of a monk). But after being freed from the household, he runs back to it. Behold that man! Though freed, he runs back to that very bondage! [BudRkFn-v344]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

344

Cleared of the underbrush
but obsessed with the forest,
set free from the forest,
right back to the forest he runs.
Come, see the person set free
who runs right back to the same old chains!
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
344
Having mastered his sensual ‘woulds’ [VaradoFn-V344]
A monk set his heart on the woods.
Though free in his life in the woods
He returned to his earlier ‘woulds’.

Come and examine the person, once free,
Returning himself to captivity.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 344 He who having got rid of the forest (of lust) (i.e. after having reached Nirvana) gives himself over to forest-life (i.e. to lust), and who, when removed from the forest (i.e. from lust), runs to the forest (i.e. to lust), look at that man! though free, he runs into bondage.
英譯(Cited from DLMBS) [12]
DhP 344
Imagine somebody who is free from the householder's life, inclined to live as a monk. Then, free of the forest of the householder's life, he runs back to it.
Come and look at that person! After being set free, he runs back to the bond! [DLMBSFn-V344]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 344
Dhammapada Dhp. 345
巴利原典 (PTS) [1]
345. Na taṃ daḷhaṃ bandhanamāhu dhīrā
Yadāyasaṃ dārujaṃ babbajañca
Sārattarattā maṇikuṇḍalesu
Puttesu dāresu ca yā apekhā.
巴利原典 (CSCD) [2]
345. Na taṃ daḷhaṃ bandhanamāhu dhīrā, yadāyasaṃ dārujapabbajañca [dārūjaṃ babbajañca (sī. pī.)];
Sārattarattā maṇikuṇḍalesu, puttesu dāresu ca yā apekkhā.
漢譯( 了參 法師 譯, 文言文版) [3] 三四五 鐵木麻作者,智說非堅縛。迷戀妻子財,(是實)為堅(縛)。 [MettFn24-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
345-346 由鐵、木與麻繩所造的束縛,賢者們不說它是堅固的束縛。
對寶石、首飾(耳環)、兒女與妻子的渴望及樂於貪著,
他們說這個才是堅固的束縛。它把人拖下(惡道),
雖柔軟卻難以解除。賢者切斷它出家去,無欲無求斷除欲樂。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:雖獄有鉤鍱,慧人不謂牢,愚見妻子息,染著愛甚牢T4,571a
  2. 法句譬喻經:雖獄有鈎鍱,慧人不謂牢,愚見妻子飾,染著愛甚牢T4,602a
  3. 出曜經:堅材鐵銅錫,此牢不為固,好染著彼色,此牢最為固T4,628b
  4. 法集要頌經:愚迷貪愛慾,戀著於妻子,為愛染纏縛,堅固難出離T4,778a
5. 雜含1235:非繩鏁杻械,名曰堅固縛,染污心顧念,錢財寶妻子。是縛長且固,雖緩難可脫,慧者不顧念,世間五欲樂,是則斷諸縛,安隱永超世T2,338b
6. 別雜62:王者繫縛人,以鐵木及繩,賢聖觀斯事,深知非牢縛。若戀於妻子,錢財及珍寶,如是繫縛人,堅牢過於彼。妻子及財寶,愚人生繫著,其實如瀑流,漂沒諸凡夫,是以宜速逝,趣向於解脫T2,395b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ATTACHMENT TO WORLDLY OBJECTS IS FAR STRONGER THAN IRON CHAINS

  1. That which is made of iron, wood or hemp, is not a strong bond, say the wise; the longing for jewels, ornaments, children, and wives is a far greater attachment.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 345-346. That is not a strong fetter, the wise say, which is made of iron, wood or hemp. But the infatuation and longing for jewels and ornaments, children and wives — that, they say, is a far stronger fetter, which pulls one downward and, though seemingly loose, is hard to remove. This, too, the wise cut off. Giving up sensual pleasure, and without any longing, they renounce the world.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

345-347

That's not a strong bond
 — so say the enlightened —
the one made of iron, of wood, or of grass.
To be smitten, enthralled,
  with jewels & ornaments,
  longing for children & wives:
that's the strong bond,
 — so say the enlightened —
one that's constraining,
  elastic,
  hard to untie.
But having cut it, they
 — the enlightened — go forth,
free of longing, abandoning
  sensual ease.

Those smitten with passion
     fall back
into a self-made stream,
like a spider snared in its web.
But, having cut it, the enlightened set forth,
free of longing, abandoning
  all suffering & stress.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
345 & 346

That bond is weak,
The wise opine,
That’s made of teak
Or bronze or twine.

Craving for gems
And lusting for ladies,
Relishing rings
And longing for babies:

These are the bonds
That truly are strong;
Though easy to don, (4)
They’re tenacious once on.

The wise thus proceed
These bonds having severed,
Free of all longing
And rid of sense pleasure.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 345 Wise people do not call that a strong fetter which is made of iron, wood, or hemp; far stronger is the care for precious stones and rings, for sons and a wife.
英譯(Cited from DLMBS) [12]
DhP 345
That fetter is not really strong, say the wise,
that is made of iron, wood or grass.
Strong infatuation with gems and ornaments,
whatever longing there is for sons and wives,
[continued in DhP 346] [DLMBSFn-V345]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 345
Dhammapada Dhp. 346
巴利原典 (PTS) [1]
346. Etaṃ daḷhaṃ bandhanamāhu dhīrā
Ohārinaṃ sithilaṃ duppamuñcaṃ
Etampi chetvāna paribbajanti
Anapekkhino kāmasukhaṃ pahāya.
巴利原典 (CSCD) [2]
346. Etaṃ daḷhaṃ bandhanamāhu dhīrā, ohārinaṃ sithilaṃ duppamuñcaṃ;
Etampi chetvāna paribbajanti, anapekkhino kāmasukhaṃ pahāya.
漢譯( 了參 法師 譯, 文言文版) [3] 三四六 能引墮落者,智說為堅縛。彼雖似寬緩,而實難解脫。斷此無著者,捨欲而出家。 [MettFn24-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
345-346 由鐵、木與麻繩所造的束縛,賢者們不說它是堅固的束縛。
對寶石、首飾(耳環)、兒女與妻子的渴望及樂於貪著,
他們說這個才是堅固的束縛。它把人拖下(惡道),
雖柔軟卻難以解除。賢者切斷它出家去,無欲無求斷除欲樂。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:慧說愛為獄,深固難得出,是故當斷棄,不視欲能安T4,571a
  2. 法句譬喻經:慧說愛為獄,深固難得出,是故當斷棄,不視欲能安T4,602a
  3. 出曜經:縛中牢固者,流室緩難解,能斷此為要,不觀斷欲愛T4,628c
  4. 法集要頌經:賢聖示愛慾,莊嚴諸眷屬,遠離於妻子,堅固能利益。貪欲難解脫,離欲真出家,不貪受快樂,智者無所欲T4,778a
5. 雜含1235:非繩鏁杻械,名曰堅固縛,染污心顧念,錢財寶妻子。是縛長且固,雖緩難可脫,慧者不顧念,世間五欲樂,是則斷諸縛,安隱永超世T2,338b
6. 別雜62:王者繫縛人,以鐵木及繩,賢聖觀斯事,深知非牢縛。若戀於妻子,錢財及珍寶,如是繫縛人,堅牢過於彼。妻子及財寶,愚人生繫著,其實如瀑流,漂沒諸凡夫,是以宜速逝,趣向於解脫T2,395b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

RENOUNCE SENSUAL PLEASURES

  1. That bond is strong, say the wise. It hurls down, is supple, and is hard to loosen. This too the wise cut off, and leave the world, with no longing, renouncing sensual pleasures.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 345-346. That is not a strong fetter, the wise say, which is made of iron, wood or hemp. But the infatuation and longing for jewels and ornaments, children and wives — that, they say, is a far stronger fetter, which pulls one downward and, though seemingly loose, is hard to remove. This, too, the wise cut off. Giving up sensual pleasure, and without any longing, they renounce the world.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

345-347 [ThaniSFn-V346]

That's not a strong bond
 — so say the enlightened —
the one made of iron, of wood, or of grass.
To be smitten, enthralled,
  with jewels & ornaments,
  longing for children & wives:
that's the strong bond,
 — so say the enlightened —
one that's constraining,
  elastic,
  hard to untie.
But having cut it, they
 — the enlightened — go forth,
free of longing, abandoning
  sensual ease.

Those smitten with passion
     fall back
into a self-made stream,
like a spider snared in its web.
But, having cut it, the enlightened set forth,
free of longing, abandoning
  all suffering & stress.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
345 & 346

That bond is weak,
The wise opine,
That’s made of teak
Or bronze or twine.

Craving for gems
And lusting for ladies,
Relishing rings
And longing for babies:

These are the bonds
That truly are strong;
Though easy to don, [VaradoFn-V346]
They’re tenacious once on.

The wise thus proceed
These bonds having severed,
Free of all longing
And rid of sense pleasure.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 346 That fetter wise people call strong which drags down, yields, but is difficult to undo; after having cut this at last, people leave the world, free from cares, and leaving desires and pleasures behind.
英譯(Cited from DLMBS) [12]
DhP 346
That fetter is really strong, say the wise,
it seems loose, but it leads you astray and is difficult to be freed from.
Having cut off this fetter, those without desire wander about as monks,
having abandoned all sensual pleasures. [DLMBSFn-V346]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 346
Dhammapada Dhp. 347
巴利原典 (PTS) [1]
347. Ye rāgarattānupatanti sotaṃ
Sayaṃ kataṃ makkaṭako'va jālaṃ
Etampi chetvāna vajanti dhīrā
Anapekkhino sabbadukkhaṃ pahāya.
巴利原典 (CSCD) [2]
347. Ye rāgarattānupatanti sotaṃ, sayaṃkataṃ makkaṭakova jālaṃ;
Etampi chetvāna vajanti dhīrā, anapekkhino sabbadukkhaṃ pahāya.
漢譯( 了參 法師 譯, 文言文版) [3] 三四七 彼耽於欲隨(欲)流,投自結網如蜘蛛。斷此(縛)而無著者,離一切苦而遨遊。 [LChnFn24-07][MettFn24-09][NandFn24-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
347 追隨欲樂者墮回欲流,如蜘蛛回自己結的網。
賢者們切斷它後離去,無欲無求斷除一切苦。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:以婬樂自裹,譬如蠶作繭,智者能斷棄,不盻除眾苦T4,571a
  2. 法句譬喻經:以婬樂自裹,譬如蠶作繭,智者能斷棄,不眄除眾苦T4,602b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE LUSTFUL ARE CAUGHT IN THEIR OWN WEB

  1. Those who are infatuated with lust fall back into the stream as (does) a spider into the web spun by itself. This too the wise cut off and wander, with no longing, released from all sorrow.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 347. Those who are lust-infatuated fall back into the swirling current (of samsara) like a spider on its self-spun web. This, too, the wise cut off. Without any longing, they abandon all suffering and renounce the world.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

345-347

That's not a strong bond
 — so say the enlightened —
the one made of iron, of wood, or of grass.
To be smitten, enthralled,
  with jewels & ornaments,
  longing for children & wives:
that's the strong bond,
 — so say the enlightened —
one that's constraining,
  elastic,
  hard to untie.
But having cut it, they
 — the enlightened — go forth,
free of longing, abandoning
  sensual ease.

Those smitten with passion
     fall back
into a self-made stream,
like a spider snared in its web.
But, having cut it, the enlightened set forth,
free of longing, abandoning
  all suffering & stress.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
347
Those flowing with lust will fall into its current,
Like into its web a spider might plummet.
Removing their passion, the wise thus proceed
Without any longings, from sorrowing freed.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 347 Those who are slaves to passions, run down with the stream (of desires), as a spider runs down the web which he has made himself; when they have cut this, at last, wise people leave the world free from cares, leaving all affection behind.
英譯(Cited from DLMBS) [12]
DhP 347
Those who are excited by passion fall into the current
as if a spider would fall into his own web.
Having cut off this, the wise ones without desires wander about as monks,
having abandoned all suffering. [DLMBSFn-V347]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 347
Dhammapada Dhp. 348
巴利原典 (PTS) [1]
348. Muñca pure muñca pacchato majjhe muñca bhavassa pāragū
Sabbattha vimuttamānaso na puna jātijaraṃ upehisi.
巴利原典 (CSCD) [2]
348. Muñca pure muñca pacchato, majjhe muñca bhavassa pāragū;
Sabbattha vimuttamānaso, na punaṃ jātijaraṃ upehisi.
漢譯( 了參 法師 譯, 文言文版) [3] 三四八 捨過現未來,而渡於彼岸。心解脫一切,不再受生老。 [LChnFn24-08][LChnFn24-09][MettFn24-10]
漢譯( 敬法 法師 譯, 白話文版) [4]
348 放下過去放下未來、放下現在達到彼岸。
心已經解脫了一切,你將不再經歷生老。
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:捨前捨後,捨間越有,一切盡捨,不受生老T4,752c
  2. 法集要頌經:捨前及捨後,捨間越於有,一切盡皆捨,不復受生老T4,794a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

RELEASE YOUR MIND

  1. Let go the past. Let go the future. Let go the present [NāradaFn24-10] (front, back and middle). Crossing to the farther shore of existence, with mind released from everything, do not again undergo birth and decay.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 348. Let go of the past, let go of the future, let go of the present, and cross over to the farther shore of existence. With mind wholly liberated, you shall come no more to birth and death.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

348 [ThaniSFn-V348]

Gone to the beyond of becoming,
  you let go of in front,
    let go of behind,
    let go of between.
With a heart everywhere let-go,
you don't come again to birth
    & aging.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
348
Let go of what’s been and whatever’s foreseen,
And let go of the present which stands in between.
Having left all becoming, with mind well-released,
Then returning to birth and old-age, you will cease.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 348 Give up what is before, give up what is behind, give up what is in the middle, when thou goest to the other shore of existence; if thy mind is altogether free, thou wilt not again enter into birth and decay.
英譯(Cited from DLMBS) [12]
DhP 348
Let go of the past, let go of the future.
Let go of the present. When you cross over to the other shore of existence,
and your mind will be completely free,
you will never again come to birth and aging. [DLMBSFn-V348]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 348
Dhammapada Dhp. 349
巴利原典 (PTS) [1]
349. Vitakkapamathitassa jantuno tibbarāgassa subhānupassino
Bhiyyo taṇhā pavaḍḍhati esa kho daḷhaṃ karoti bandhanaṃ.
巴利原典 (CSCD) [2]
349. Vitakkamathitassa jantuno, tibbarāgassa subhānupassino;
Bhiyyo taṇhā pavaḍḍhati, esa kho daḷhaṃ [esa gāḷhaṃ (ka.)] karoti bandhanaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三四九 惡想所亂者,求樂欲熾然,彼欲倍增長,自作堅牢縛。 [MettFn24-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
349 對於被(惡)念激盪、渴愛很強、觀看淨美的人,
其貪愛不斷增長。他的確把此束縛做得堅固。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:心念放逸者,見婬以為淨,恩愛意盛增,從是造獄牢T4,571a
  2. 法句譬喻經:心念放逸者,見婬以為淨,恩愛意盛增,從是造獄牢T4,602b
  3. 出曜經:夫人無止觀,多欲觀清淨,倍增生愛著,縛結遂固深T4,632b
  4. 法集要頌經:極貪善顯現,有情懷疑慮,若復增貪意,自作堅固縛T4,778b
5. 瑜伽:眾生尋思所鑽搖,猛利貪欲隨觀妙,倍增染愛而流轉,便能自為堅固縛T30,379b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

CRAVING GROWS IN THE PASSIONATE

  1. For the person who is perturbed by (evil) thoughts, who is exceedingly lustful, who contemplates pleasant things, craving increases more and more. Surely, he makes the bond (of Māra) stronger.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 349. For a person tormented by evil thoughts, who is passion-dominated and given to the pursuit of pleasure, his craving steadily grows. He makes the fetter strong, indeed.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

349-350

For a person
  forced on by his thinking,
  fierce in his passion,
  focused on beauty,
craving grows all the more.
He's the one
  who tightens the bond.

But one who delights
  in the stilling of thinking,
always  mindful
         cultivating
  a focus on the foul:
He's the one
  who will make an end,
the one who will cut Mara's bond.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
349
Whoever by fanciful thinking’s oppressed,
Full of strong passions, with beauty obsessed,
He generates craving, he cultivates lust,
That person indeed makes his fetters robust.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 349 If a man is tossed about by doubts, full of strong passions, and yearning only for what is delightful, his thirst will grow more and more, and he will indeed make his fetters strong.
英譯(Cited from DLMBS) [12]
DhP 349
The thirst of a person who has confused thoughts, is strongly passionate and contemplates only the pleasant things
will only grow more. Such a person makes his fetters stronger. [DLMBSFn-V349]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 349
Dhammapada Dhp. 350
巴利原典 (PTS) [1]
350. Vitakkupasame ca yo rato asubhaṃ bhāvayati sadā sato
Esa kho vyantikāhiti esa checchati mārabandhanaṃ.
巴利原典 (CSCD) [2]
350. Vitakkūpasame ca [vitakkūpasameva (ka.)] yo rato, asubhaṃ bhāvayate sadā sato;
Esa [eso (?)] kho byanti kāhiti, esa [eso (?)] checchati mārabandhanaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三五0 喜離惡想者,常念於不淨。當除於愛欲,不為魔羅縛。 [MettFn24-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
350 樂於止息(惡)念、培育不淨、永遠正念的人,
他的確能夠斷除它。此人將會斷除魔王的束縛。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:覺意滅婬者,常念欲不淨,從是出邪獄,能斷老死患T4,571a
  2. 法句譬喻經:覺意滅婬者,常念欲不淨,從是出邪獄,能斷老死患T4,602b
  3. 出曜經:若有樂止觀,專意念不淨,愛此便得除,如此消滅結T4,632c
  4. 法集要頌經:離貪善觀察,疑慮得消除,棄捨彼貪愛,堅固縛自壞T4,778b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE MINDFUL END CRAVING

  1. He who delights in subduing (evil) thoughts, who meditates on "the loathesomeness" [NāradaFn24-11] (of the body) who is ever mindful - it is he who will make an end (of craving). He will sever Māra's bond.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 350. He who delights in subduing evil thoughts, who meditates on the impurities and is ever mindful — it is he who will make an end of craving and rend asunder Mara's fetter.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

349-350 [ThaniSFn-V350]

For a person
  forced on by his thinking,
  fierce in his passion,
  focused on beauty,
craving grows all the more.
He's the one
  who tightens the bond.

But one who delights
  in the stilling of thinking,
always  mindful
         cultivating
  a focus on the foul:
He's the one
  who will make an end,
the one who will cut Mara's bond.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
350
Whoever’s devoted to calming his thinking,
Who’s mindful of bodily aspects unpleasing,
That person erases his sensual ardour:
He shatters asunder the fetters of Mara.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 350 If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful (the impurity of the body, &c.), he certainly will remove, nay, he will cut the fetter of Mara.
英譯(Cited from DLMBS) [12]
DhP 350
Who is devoted to calming of thoughts,
meditates on impurity, is always mindful,
such a person will put an end to craving.
Such a person will cut off the fetters of Mara. [DLMBSFn-V350]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 350
Dhammapada Dhp. 351
巴利原典 (PTS) [1]
351. Niṭṭhaṃ gato asantāsī vītataṇho anaṅgaṇo
Acchindi bhavasallāni antimo'yaṃ samussayo.
巴利原典 (CSCD) [2]
351. Niṭṭhaṅgato asantāsī, vītataṇho anaṅgaṇo;
Acchindi bhavasallāni, antimoyaṃ samussayo.
漢譯( 了參 法師 譯, 文言文版) [3] 三五一 達究竟處無畏,離愛欲無垢穢,斷除生有之箭,此為彼最後身。 [LChnFn24-10][LChnFn24-11][MettFn24-13]
漢譯( 敬法 法師 譯, 白話文版) [4]
351 已達目的無畏懼、無貪愛無染的人,
已切斷生命之刺,這是他最後一身。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:無欲無有畏,恬惔無憂患,欲除使結解,是為長出淵T4,571b
  2. 法句譬喻經:無欲無有畏,恬惔無憂患,欲除使結解,是為長出淵T4,603b
3. 大婆沙:已到究竟者,無怖無疑悔,永拔有箭故,彼住後邊身T27,173a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE WHO IS FREE FROM CRAVING IS IN HIS FINAL LIFE

  1. He who has reached the goal, is fearless, is without craving, is passionless, has cut off the thorns of life. This is his final body.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 351. He who has reached the goal, is fearless, free from craving, passionless, and has plucked out the thorns of existence — for him this is the last body.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

351-352

Arrived at the finish,
unfrightened, unblemished, free
of craving, he has cut away
the arrows of becoming.
This physical heap is his last.

Free from craving,
ungrasping,
astute in expression,
knowing the combination of sounds —
which comes first & which after.
He's called a
  last-body
  greatly discerning
  great man.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

351

The person who
          has attained the Goal;
          is free of trembling;
          is free of craving;
          is free of blemish;
          has removed the dart of existence:
this is his last body.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 351 He who has reached the consummation, who does not tremble, who is without thirst and without sin, he has broken all the thorns of life: this will be his last body.
英譯(Cited from DLMBS) [12]
DhP 351
One who has attained perfection, is without fear, free of thirst and pure,
cut off the arrows of existence. For such a one, this is the very last life. [DLMBSFn-V351]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 351
Dhammapada Dhp. 352
巴利原典 (PTS) [1]
352. Vītataṇho anādāno niruttipadakovido
Akkharānaṃ sannipātaṃ jaññā pubbaparāni ca
Sa ve antimasārīro mahāpañño mahāpuriso'ti vuccati.
巴利原典 (CSCD) [2]
352. Vītataṇho anādāno, niruttipadakovido;
Akkharānaṃ sannipātaṃ, jaññā pubbāparāni ca;
Sa ve ‘‘antimasārīro, mahāpañño mahāpuriso’’ti vuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 三五二 離欲無染者,通達詞無礙,善知義與法,及字聚次第,彼為最後身,大智大丈夫。 [LChnFn24-12][MettFn24-12][MettFn24-13]
漢譯( 敬法 法師 譯, 白話文版) [4]
352 無貪愛且無執取、精通語法與詞句、
知道文字的組合、與文字次第的人
他的確可被稱為:最後身大慧大人。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:盡道除獄縛,一切此彼解,已得度邊行,是為大智士T4,571b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE NON-ATTACHED PERSON IS A GREAT SAGE

  1. He who is without craving and grasping, who is skilled in etymology and terms, [NāradaFn24-12] who knows the grouping of letters and their sequence - it is he who is called the bearer of the final body, one of profound wisdom, a great man.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 352. He who is free from craving and attachment, is perfect in uncovering the true meaning of the Teaching, and knows the arrangement of the sacred texts in correct sequence — he, indeed, is the bearer of his final body. He is truly called the profoundly wise one, the great man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

351-352 [ThaniSFn-V352]

Arrived at the finish,
unfrightened, unblemished, free
of craving, he has cut away
the arrows of becoming.
This physical heap is his last.

Free from craving,
ungrasping,
astute in expression,
knowing the combination of sounds —
which comes first & which after.
He's called a
  last-body
  greatly discerning
  great man.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
352
Whoever’s adept at linguistics,
Proficient in words and semantics,
And skilled in phonetics,
An expert in syntax,
Whose craving and clinging’s destroyed:
“A great intellect”,
“The salt of the earth”,
“A last-body person” is called. [VaradoFn-V352]
英譯(Translated from the Pali by Friedrich Max Müller) [10] 352 He who is without thirst and without affection, who understands the words and their interpretation, who knows the order of letters (those which are before and which are after), he has received his last body, he is called the great sage, the great man.
英譯(Cited from DLMBS) [12]
DhP 352
If one who is without thirst, free of attachments and skilled in the language of the scriptures
should know the arrangement of the texts in the right sequence,
he then is known as a great person of great wisdom, living his last life. [DLMBSFn-V352]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 352
Dhammapada Dhp. 353
巴利原典 (PTS) [1]
353. Sabbābhibhū sabbavidū'hamasmi
Sabbesu dhammesu anūpalitto
Sabbañjaho taṇhakkhaye vimutto
Sayaṃ abhiññāya kamuddiseyyaṃ.
巴利原典 (CSCD) [2]
353. Sabbābhibhū sabbavidūhamasmi, sabbesu dhammesu anūpalitto;
Sabbañjaho taṇhakkhaye vimutto, sayaṃ abhiññāya kamuddiseyyaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三五三  我降伏一切,我了知一切。一切法無染,離棄於一切,滅欲得解脫,自證誰稱師? [LChnFn24-13] 、 [MettFn24-14]
漢譯( 敬法 法師 譯, 白話文版) [4]
353 已征服一切,我是一切知,
對於一切法,完全沒執著,
捨棄了一切,滅愛而解脫,
我自己親證,應稱誰為師?
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:若覺一切法,能不著諸法,一切愛意解,是為通聖意T4,571b
  2. 出曜經:最正覺自得,不染一切法,一切智無畏,自然無師保T4,716b
  3. 法集要頌經:自獲正覺最無等,不染世間一切法,具一切智力無畏,自然無師亦無證。自獲正覺最無等,不染一切世間法,具一切智力無畏,自然無師無保證T4,787b
  4. 法句喻:八正覺自得,無離無所染,愛盡破欲網,自然無師受。我行無師保,志獨無伴侶,積一得作佛,從是通聖道T4,594b
5. 中含:我最上最勝,不著一切法,諸愛盡解脫,自覺誰稱師。無等無有勝,自覺無上覺,如來天人師,普知成就力T1,777b
6. 五分:一切智為最,無累無所染,我行不由師,自然通聖道。唯一無有等,能令世安隱,當於波羅奈,擊甘露法鼓T22,104a
7. 四分:一切智為上,一切欲愛解,自然得解悟,云何從人學?我亦無有師,亦復無等侶,世間唯一佛,澹然常安隱。我是世無著,我為世間最,諸天及世人,無有與我等,欲於波羅奈,轉無上法輪,世間皆盲冥,當擊甘露鼓T22,787c
8. 有部破僧事:我今不從師受業,亦無比類同於我,世間所應開覺者,唯我一人善能曉。一切通達超出世,而於諸法無所著,咸皆棄捨證解脫,自然覺悟不從師。既無有人類於我,所以自然覺一切,如來天人大導師,已證一切智力具T23,127a
9. 雜含1071:悉映於一切,悉知諸世間,不著一切法,悉離一切愛。如是樂住者,我說為一住T2,278b
10. 別雜:一切世間,我悉知之,捨棄一切,盡諸愛結。如此勝法,名為獨住T2,376b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE OMNISCIENT ONE HAS NO TEACHER

  1. All have I overcome, all do I know. From all am I detached. All have I renounced. Wholly absorbed am I in "the destruction of craving". [NāradaFn24-13] Having comprehended all by myself, whom shall I call my teacher?
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 353. A victor am I over all, all have I known. Yet unattached am I to all that is conquered and known. Abandoning all, I am freed through the destruction of craving. Having thus directly comprehended all by myself, whom shall I call my teacher? [BudRkFn-v353]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

353 [ThaniSFn-V353]

All-conquering,
all-knowing am I,
with regard to all things,
  unadhering.
All-abandoning,
released in the ending of craving:
having fully known on my own,
to whom should I point as my teacher?
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
353
All-conquering, I:
All things do I know,
And by all things am I undefiled.

By destruction of craving,
I’m utterly free;
By renouncing, I’ve left all behind.

Having thus comprehended
All things by myself,
Then who could I say was my guide?
英譯(Translated from the Pali by Friedrich Max Müller) [10] 353 'I have conquered all, I know all, in all conditions of life I am free from taint; I have left all, and through the destruction of thirst I am free; having learnt myself, whom shall I teach?'
英譯(Cited from DLMBS) [12]
DhP 353
I have conquered all and know everything.
I am unstained by anything.
I have given up everything, freed through destruction of thirst.
I have found all out by myself; whom should I point out as my teacher? [DLMBSFn-V353]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 353
Dhammapada Dhp. 354
巴利原典 (PTS) [1]
354. Sabbadānaṃ dhammadānaṃ jināti
Sabbaṃ rasaṃ dhammaraso jināti
Sabbaṃ ratiṃ dhammaratī jināti
Taṇhakkhayo sabbadukkhaṃ jināti.
巴利原典 (CSCD) [2]
354. Sabbadānaṃ dhammadānaṃ jināti, sabbarasaṃ dhammaraso jināti;
Sabbaratiṃ dhammarati jināti, taṇhakkhayo sabbadukkhaṃ jināti.
漢譯( 了參 法師 譯, 文言文版) [3] 三五四 諸施法施勝;諸味法味勝;諸喜法喜勝;除愛勝諸苦。 [MettFn24-15]
漢譯( 敬法 法師 譯, 白話文版) [4]
354 法施勝過一切施;法味勝過一切味;
法樂勝過一切樂;愛毀戰勝一切苦。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:眾施經施勝,眾味道味勝,眾樂法樂勝,愛盡勝眾苦T4,571b
  2. 出曜經:眾施法施勝,眾樂法樂上,眾力忍力最,愛盡苦諦妙T4,735c
  3. 法集要頌經:眾施法施勝,眾樂法樂上,眾力忍力最,愛盡圓寂樂T4,791a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE GIFT OF TRUTH EXCELS ALL OTHER GIFTS

  1. The gift of Truth excels all (other) gifts. The flavour of Truth excels all (other) flavours. The pleasure in Truth excels all (other) pleasures. He who has destroyed craving overcomes all sorrow.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 354. The gift of Dhamma excels all gifts; the taste of the Dhamma excels all tastes; the delight in Dhamma excels all delights. The Craving-Freed vanquishes all suffering.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

354 [ThaniSFn-V354]

A gift of Dhamma conquers   all gifts;
the taste of Dhamma,            all tastes;
a delight in Dhamma,            all delights;
the ending of craving,      all suffering
                             & stress.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
354
The giving of Dhamma surpasses all gifts;
The pleasure of Dhamma surpasses all bliss;
The flavour of Dhamma, of tastes, is the chief;
For in conquering craving, one conquers all grief.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 354 The gift of the law exceeds all gifts; the sweetness of the law exceeds all sweetness; the delight in the law exceeds all delights; the extinction of thirst overcomes all pain.
英譯(Cited from DLMBS) [12]
DhP 354
The gift of Dharma conquers all gifts.
The taste of Dharma excels all tastes.
The joy of Dharma excels all joys.
The destruction of thirst conquers all suffering. [DLMBSFn-V354]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 354
Dhammapada Dhp. 355
巴利原典 (PTS) [1]
355. Hananti bhogā dummedhaṃ no ve pāragavesino
Bhogataṇhāya dummedho hanti aññe'va attanā.
巴利原典 (CSCD) [2]
355. Hananti bhogā dummedhaṃ, no ca pāragavesino;
Bhogataṇhāya dummedho, hanti aññeva attanaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三五五 財富毀滅愚人,決非求彼岸者。愚人為財欲害,自害如(害)他人。 [MettFn24-16]
漢譯( 敬法 法師 譯, 白話文版) [4]
355 財富毀滅智慧低劣者,但毀不了尋求彼岸者。
愚人因貪財毀滅自己,如毀他人般毀了自己。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:愚以貪自縛,不求度彼岸,貪為財愛故,害人亦自害T4,571b
  2. 法句譬喻經:愚以貪自縛,不求度彼岸,貪為財愛故,害人亦自害T4,603a
  3. 出曜經:愚以貪自縛,不求度彼岸,貪為財愛故,害人亦自害T4,630b
  4. 法集要頌經:愚以貪自縛,不求度彼岸,貪財為愛欲,害人亦自縛T4,778b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

RICHES RUIN THE IGNORANT

  1. Riches ruin the foolish, but not those in quest of the Beyond (Nibbāna). Through craving for riches the ignorant man ruins himself as (if he were ruining) others.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 355. Riches ruin only the foolish, not those in quest of the Beyond. By craving for riches the witless man ruins himself as well as others.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

355

Riches ruin the man
weak in discernment,
but not those who seek
  the beyond.
Through craving for riches
the man weak in discernment
     ruins himself
as he would others.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
355
Wealth will surely harm the witless,
Not the seekers of the Deathless.
Fools, in craving revenue,
Will harm themselves and others too.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 355 Pleasures destroy the foolish, if they look not for the other shore; the foolish by his thirst for pleasures destroys himself, as if he were his own enemy.
英譯(Cited from DLMBS) [12]
DhP 355
Possessions hurt the stupid, but not those who are in search for the opposite shore of suffering.
With his thirst for possessions the fool hurts the others as well as himself. [DLMBSFn-V355]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 355
Dhammapada Dhp. 356
巴利原典 (PTS) [1]
356. Tiṇadosāni khettāni rāgadosā ayaṃ pajā
Tasmā hi vītarāgesu dinnaṃ hoti mahapphalaṃ.
巴利原典 (CSCD) [2]
356. Tiṇadosāni khettāni, rāgadosā ayaṃ pajā;
Tasmā hi vītarāgesu, dinnaṃ hoti mahapphalaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三五六 雜草害田地,貪欲害世人。施與離貪者,故得大果報。 [MettFn24-17]
漢譯( 敬法 法師 譯, 白話文版) [4]
356 雜草損壞了田地;貪欲損壞了眾生。
因此施予離貪者,必將獲得大果報。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:愛欲意為田,婬怨癡為種,故施度世者,得福無有量T4,571b
  2. 法句譬喻經:愛欲意為田,婬怒癡為種,故施度世者,得福無有量T4,603a
  3. 出曜經:愛欲意為田,婬怒癡為種,故施度世者,得福無有量T4,705b
  4. 法集要頌經:愛欲意為田,婬怒癡為種,故施度世者,得福無有量T4,785b
5. 大婆沙:貪欲壞眾生,如田有穢草,施無貪欲者,獲勝果無疑T27,142a
6. 大婆沙:若有貪等者,如有穢草田,故離貪等田,施者獲大果T27,487a
7. 舊婆沙:欲心壞眾生,如草敗良田,若施無欲者,必得於大果T28,110c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

LUST IS THE BLEMISH OF MANKIND

  1. Weeds are the bane of fields, lust is the bane of mankind. Hence what is given to those lustless yields abundant fruit.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 356. Weeds are the bane of fields, lust is the bane of mankind. Therefore, what is offered to those free of lust yields abundant fruit.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

356-359

Fields are spoiled by weeds;
people, by passion.
So what's given to those
free of passion
  bears great fruit.

Fields are spoiled by weeds;
people, by aversion.
So what's given to those
free of aversion
  bears great fruit.

Fields are spoiled by weeds;
people, by delusion.
So what's given to those
free of delusion
  bears great fruit.

Fields are spoiled by weeds;
people, by longing.
So what's given to those
free of longing
  bears great fruit.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
356
A flaw of crops is rust;
A flaw of men is lust.
Thus, fruits of gifts to him are great,
The one who’s rid of lustful states.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 356 The fields are damaged by weeds, mankind is damaged by passion: therefore a gift bestowed on the passionless brings great reward.
英譯(Cited from DLMBS) [12]
DhP 356
Fields are ruined by weeds. This mankind is ruined by passions.
Therefore, what is given to those devoid of passions brings much fruit. [DLMBSFn-V356]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 356
Dhammapada Dhp. 357
巴利原典 (PTS) [1]
357. Tiṇadosāni khettāni dosadosā ayaṃ pajā
Tasmā hi vītadosesu dinnaṃ hoti mahapphalaṃ.
巴利原典 (CSCD) [2]
357. Tiṇadosāni khettāni, dosadosā ayaṃ pajā;
Tasmā hi vītadosesu, dinnaṃ hoti mahapphalaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三五七 雜草害田地,瞋恚害世人。施與離瞋者,故得大果報。 [MettFn24-17]
漢譯( 敬法 法師 譯, 白話文版) [4]
357 雜草損壞了田地;瞋恨損壞了眾生。
因此施予離瞋者,必將獲得大果報。
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:猶如穢惡田,瞋恚滋蔓生,是故當離恚,施報無有量T4,705b
  2. 法集要頌經:猶如穢惡田,瞋恚滋蔓生,是故當離恚,施報無有量T4,785b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HATRED IS THE BLEMISH OF MANKIND

  1. Weeds are the bane of fields, hatred is the bane of mankind. Hence what is given to those rid of hatred yields abundant fruit.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 357. Weeds are the bane of fields, hatred is the bane of mankind. Therefore, what is offered to those free of hatred yields abundant fruit.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

356-359

Fields are spoiled by weeds;
people, by passion.
So what's given to those
free of passion
  bears great fruit.

Fields are spoiled by weeds;
people, by aversion.
So what's given to those
free of aversion
  bears great fruit.

Fields are spoiled by weeds;
people, by delusion.
So what's given to those
free of delusion
  bears great fruit.

Fields are spoiled by weeds;
people, by longing.
So what's given to those
free of longing
  bears great fruit.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
357
A flaw of crops is blight;
A flaw of men is spite.
Thus, fruits of gifts to him are great,
The one who’s rid of spiteful states.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 357 The fields are damaged by weeds, mankind is damaged by hatred: therefore a gift bestowed on those who do not hate brings great reward.
英譯(Cited from DLMBS) [12]
DhP 357
Fields are ruined by weeds. This mankind is ruined by hatred.
Therefore, what is given to those devoid of hatred brings much fruit. [DLMBSFn-V357]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 357
Dhammapada Dhp. 358
巴利原典 (PTS) [1]
358. Tiṇadosāni khettāni mohadosā ayaṃ pajā
Tasmā hi vītamohesu dinnaṃ hoti mahapphalaṃ.
巴利原典 (CSCD) [2]
358. Tiṇadosāni khettāni, mohadosā ayaṃ pajā;
Tasmā hi vītamohesu, dinnaṃ hoti mahapphalaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三五八 雜草害田地,愚癡害世人。施與離癡者,故得大果報。 [MettFn24-17]
漢譯( 敬法 法師 譯, 白話文版) [4]
358 雜草損壞了田地;愚痴損壞了眾生。
因此施予離痴者,必將獲得大果報。
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:猶如穢惡田,愚癡穢惡生,是故當離愚,獲報無有量T4,705c
  2. 法集要頌經:猶如穢惡田,愚癡滋蔓生,是故當離愚,獲報無有量T4,785b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DELUSION IS THE BLEMISH OF MANKIND

  1. Weeds are the bane of fields, delusion is the bane of mankind. Hence what is given to those rid of delusion yields abundant fruit.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 358. Weeds are the bane of fields, delusion is the bane of mankind. Therefore, what is offered to those free of delusion yields abundant fruit.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

356-359

Fields are spoiled by weeds;
people, by passion.
So what's given to those
free of passion
  bears great fruit.

Fields are spoiled by weeds;
people, by aversion.
So what's given to those
free of aversion
  bears great fruit.

Fields are spoiled by weeds;
people, by delusion.
So what's given to those
free of delusion
  bears great fruit.

Fields are spoiled by weeds;
people, by longing.
So what's given to those
free of longing
  bears great fruit.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
358
A flaw of a coppice is holly;
A flaw of men is folly.
Thus, fruits of gifts to him are great,
The one who’s rid of foolish states.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 358 The fields are damaged by weeds, mankind is damaged by vanity: therefore a gift bestowed on those who are free from vanity brings great reward.
英譯(Cited from DLMBS) [12]
DhP 358
Fields are ruined by weeds. This mankind is ruined by delusion.
Therefore, what is given to those devoid of delusion brings much fruit. [DLMBSFn-V358]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 358
Dhammapada Dhp. 359
巴利原典 (PTS) [1]
359. Tiṇadosāni khettāni icchādosā ayaṃ pajā
Tasmā hi vigaticchesu dinnaṃ hoti mahapphalaṃ.

Taṇhāvaggo catuvīsatimo.

巴利原典 (CSCD) [2]
359. (Tiṇadosāni khettāni, icchādosā ayaṃ pajā;
Tasmā hi vigaticchesu, dinnaṃ hoti mahapphalaṃ.) [( ) videsapotthakesu natthi, aṭṭhakathāyampi na dissati]

Tiṇadosāni khettāni, taṇhādosā ayaṃ pajā;
Tasmā hi vītataṇhesu, dinnaṃ hoti mahapphalaṃ.

Taṇhāvaggo catuvīsatimo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

三五九 雜草害田地,欲望害世人。施與離欲者,故得大果報。 [MettFn24-17]

愛欲品第二十四竟

漢譯( 敬法 法師 譯, 白話文版) [4]
359 雜草損壞了田地;欲望損壞了眾生。
因此施予離欲者,必將獲得大果報。

貪愛品第廿四完畢

漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:猶如穢惡田,貪欲為滋蔓,是故當離貪,獲報無有量T4,706a
  2. 法集要頌經:猶如穢惡田,愛樂滋蔓生,是故當離愛,獲報無有量T4,785b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DESIRE IS THE BLEMISH OF MANKIND

  1. Weeds are the bane of fields, craving is the bane of mankind. Hence what is given to those rid of craving yields abundant fruit.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 359. Weeds are the bane of fields, desire is the bane of mankind. Therefore, what is offered to those free of desire yields abundant fruit.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

356-359

Fields are spoiled by weeds;
people, by passion.
So what's given to those
free of passion
  bears great fruit.

Fields are spoiled by weeds;
people, by aversion.
So what's given to those
free of aversion
  bears great fruit.

Fields are spoiled by weeds;
people, by delusion.
So what's given to those
free of delusion
  bears great fruit.

Fields are spoiled by weeds;
people, by longing.
So what's given to those
free of longing
  bears great fruit.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
359
A flaw of fields is weeds;
A flaw of men is greed.
Thus, fruits of gifts to him are great,
The one who’s rid of greedy states.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 359 The fields are damaged by weeds, mankind is damaged by lust: therefore a gift bestowed on those who are free from lust brings great reward.
英譯(Cited from DLMBS) [12]
DhP 359
Fields are ruined by weeds. This mankind is ruined by desires.
Therefore, what is given to those devoid of desires brings much fruit. [DLMBSFn-V359]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十四:愛欲品 Dhp. 359

備註:

[1](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26) 〔註001〕  巴利原典 (PTS) Dhammapadapāḷi 乃參考 Access to InsightTipitaka : → Dhp{Dhp 1-20} ( Dhp ; Dhp 21-32 ; Dhp 33-43 , etc..)
[2](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26) 〔註002〕  巴利原典 (CSCD) Dhammapadapāḷi 乃參考 `【國際內觀中心】(Vipassana Meditation (As Taught By S.N. Goenka in the tradition of Sayagyi U Ba Khin)所發行之《第六次結集》(巴利大藏經) CSCD ( Chaṭṭha Saṅgāyana CD)。網路版原始出處(original)請參考: The Pāḷi Tipitaka (http://www.tipitaka.org/) (請於左邊選單“Tipiṭaka Scripts”中選 Roman → Web → Tipiṭaka (Mūla) → Suttapiṭaka → Khuddakanikāya → Dhammapadapāḷi → 1. Yamakavaggo (2. Appamādavaggo , 3. Cittavaggo , etc..)。]
[3](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26)

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

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

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

[4](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26) 〔註004〕 本譯文請參考: 白話文版敬法 法師 譯,第二修訂版 2015,pdf原始出處,直接下載 pdf ; (初版 )
[5](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26)

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

參考相當之古漢譯對應經典:

[6](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26) 〔註006〕 此英譯為 Ven Nārada Thera 所譯;請參考原始出處(original): Dhammapada -- PĀLI TEXT AND TRANSLATION WITH STORIES IN BRIEF AND NOTES BY Ven Nārada Thera
[7](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26) 〔註007〕 此英譯為 Ven. Ācharya Buddharakkhita 所譯;請參考原始出處(original): The Buddha's Path of Wisdom, translated from the Pali by Ven. Ācharya Buddharakkhita : Preface with an introduction by Ven. Bhikkhu Bodhi ; I. Yamakavagga: The Pairs (vv. 1-20) , Dhp II Appamadavagga: Heedfulness (vv. 21-32 ) , Dhp III Cittavagga: The Mind (Dhp 33-43) , ..., XXVI. The Holy Man (Dhp 383-423)
[8](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26) 〔註008〕 此英譯為 Ven. Thanissaro Bhikkhu ( 坦尼沙羅尊者 所譯;請參考原始出處(original): The Dhammapada, A Translation translated from the Pali by Ven. Thanissaro Bhikkhu : Preface ; introduction ; I. Yamakavagga: The Pairs (vv. 1-20) , Dhp II Appamadavagga: Heedfulness (vv. 21-32) , Dhp III Cittavagga: The Mind (Dhp 33-43) , ..., XXVI. The Holy Man (Dhp 383-423) (Access to Insight:Readings in Theravada BuddhismTipitakaDhp (Dhammapada The Path of Dhamma)
[9](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26) 〔註009〕 此英譯為 Ven. Varado Bhikkhu and Samanera Bodhesako 所譯;請參考原始出處(original): Dhammapada in Verse -- Inward Path, Translated by Bhante Varado and Samanera Bodhesako, Malaysia, 2007
[10](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26) 〔註010〕 此英譯為 Friedrich Max Müller 所譯;請參考原始出處(original): The Dhammapada : A Collection of Verses: Being One of the Canonical Books of the Buddhists, translated by Friedrich Max Müller (en.wikisource.org) (revised Jack Maguire, SkyLight Pubns, Woodstock, Vermont, 2002)
[11](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26) 〔註011〕 取材自:【部落格-- 荒草不曾鋤】-- 《法句經》 (涵蓋了T210《法句經》、T212《出曜經》、 T213《法集要頌經》、巴利《法句經》、巴利《優陀那》、梵文《法句經》,對他種語言的偈頌還附有漢語翻譯。)
[12](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26) 〔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
[LChnFn24-01]〔註24-01〕 「毗羅那」(Birana)草名。
[LChnFn24-02]〔註24-02〕 愛欲有三重:一、欲愛(Kamatanha),二、有愛(Bhavatanha--與常見有關之愛),三、非有愛(Vibhavatanha--與斷見有關之愛)。如是內六根--眼耳鼻舌身意之愛及外六塵--色聲香味觸法之愛合為十二;欲愛十二,有愛十二,非有愛十二,合為三十六。
[LChnFn24-03]〔註24-03〕 從六根門生。
[LChnFn24-04]〔註24-04〕 涅槃。
[LChnFn24-05]〔註24-05〕 離俗家而出家。
[LChnFn24-06]〔註24-06〕 出家復還俗。
[LChnFn24-07]〔註24-07〕 證涅槃。
[LChnFn24-08]〔註24-08〕 此頌保留法舫法師原譯。
[LChnFn24-09]〔註24-09〕 指貪著過去、未來及現在的五蘊。
[LChnFn24-10]〔註24-10〕 指阿羅漢。
[LChnFn24-11]〔註24-11〕 此後再沒有生死輪迴了。
[LChnFn24-12]〔註24-12〕 此二句 Niruttipadakovido 直譯為「通達詞與他句」。即指四無礙解(Catupaisambhida)--義(Attha),法(Dhamma),詞(Nirutti),辯說(Patibhana)(知字聚次第一句當指辯說無礙)。
[LChnFn24-13]〔註24-13〕 這是佛陀成道之後,從菩提場去鹿野苑的時候,在路上碰到一位異教徒的修道者--優波迦 (Upaka),問佛陀道:『你從誰而出家?誰是你的師父?你信什麼宗教』?於是佛陀答以此頌。
[MettFn24-01]〔明法尊者註24-01〕 毘羅 :Bīraṇa,岩蘭草、須芒草(Andropogon muricatum)。味道帶點青苔 味,屬於越陳越香的精油。原產地印度稱為「Khas-khas」,所謂「鎮定之油」。它能平和心情,穩定情緒,對付緊張,壓力造成的失眠。
[MettFn24-02](1, 2, 3, 4)

〔明法尊者註24-02〕 舍衛城的一群漁夫捕到一條漂亮的金色魚,就把它獻給國王,國王就帶著魚去見世尊。這一條魚張開嘴巴時,口臭難聞,國王問佛陀原因。佛陀說,迦葉佛時,這魚原是一名叫迦毗羅的比丘,由於嫻熟佛法,所以有好名聲,但也因此貢高,瞧不起其他比丘。迦毗羅曾教導佛法,所以具有金色魚身,但是他辱罵其他比丘和法,所以有口臭難聞。最後佛陀告誡大眾要解行並重。

PS: 請參 法句經故事集 ,二十四~一、口臭的金魚 (偈 334~337)。

[MettFn24-03]〔明法尊者註24-03〕 三十六愛 :DhA.vv.338.~343./CS:pg.2.332.︰“iti ajjhattikassūpādāya aṭṭhārasa taṇhāvicaritāni bāhirassūpādāya aṭṭhārasa taṇhāvicaritānī”ti.(內有十八愛行,外有十八愛行,這是(三十六)愛行。)。十八愛行:眼.耳.鼻.舌.身.意,各個的欲愛、有愛、無有愛(不再生存的愛)。內︰指自己。外︰指他人。
[MettFn24-04]〔明法尊者註24-04〕 蔓蘿 ︰latā,藤蔓,攀緣植物。
[MettFn24-05](1, 2, 3, 4, 5, 6)

〔明法尊者註24-05〕 有一次,佛陀到王舍城托缽時,見到一隻母豬,作了微笑。阿難尊者問因緣,佛陀說︰「這隻母豬在拘留孫佛(Kakusandassa Bhagavato, 這個賢劫的第一尊佛,第二尊為拘那含佛,第三尊為釋迦牟尼佛)時,住在附近的母雞,有機會聽到唱誦毘缽舍那業處的法音,死後成為一位Ubbarī公主,她有一天看到廁所的蛆蟲,生起蟲聚相(puḷavakasaññaṁ),得到初禪,死亡後投生梵天,又經多次轉生,這一生(因為惡業),生為豬,這是我微笑的原因。」

PS: 請參 法句經故事集 ,二十四~二、業報 (偈 338~343)。

[MettFn24-06]〔明法尊者註24-06〕 捨欲.喜林間 ︰捨俗家生活之欲,喜愛在林間,過修行生活。
[MettFn24-07]

〔明法尊者註24-07〕 一位出家又還俗的弟子,後來淪為小偷,將被處決時,因他的修持禪定, 表露鎮定,被劊子手感動,劊子手向國王報告,後來被釋放,世尊知道後,說出此偈。此弟子後來又出家並證得初果。

PS: 請參 法句經故事集 ,二十四~三、勇敢面對死亡的男人 (偈 344)。

[MettFn24-08](1, 2)

〔明法尊者註24-08〕 一群比丘早上托缽時,看見拘薩羅王(Kosalarañño)押解許多位破壞份子(sandhicchedaka)、小偷(panthaghātaka)、殺手(manussaghātaka)、盜匪(cora)。回到精舍後,他們向世尊報告被捕下獄的盜賊,並問世尊有沒有比鐐銬更束縛的東西,世尊因此說出此偈。本段另譯作︰「鐵.繩以及木,或以葦之網,賢者不云縛;以心為迷醉,寶玉及珠環,繫念妻與子,賢者云強縛;牽引於此人,雖緩亦難離;無欲捨欲樂,斷此而出家。」(cf. S.3.10.Bandhana (繫縛)/ I,77.﹐《別譯雜阿含62經》﹐J.201. ,《雜阿含1235經》)。

PS: 請參 法句經故事集 ,二十四~四、貪欲的束縛 (偈 345~346)。

[MettFn24-09]〔明法尊者註24-09〕 離一切苦而遨遊:anapekkhino(離) sabbadukkhaṁ(一切苦) pahāya(捨),捨離一切苦。巴利文無「遨遊」之意。
[MettFn24-10]

〔明法尊者註24-10〕 有一次,一個雜技團來王舍城表演。有一位名字叫做優迦紳那(Uggaseno)的年輕富 家子在觀賞一位漂亮的女舞者的表演後,愛上她,跟她結婚。婚後,他跟著這戲團到處去,但他只做雜役。因太太的諷刺,他就訓練成為一位傑出的特技演員。後來,雜技團再度回到王舍城表演,優迦紳那出場表演。這時候佛陀透過神通,知道他了解佛法的機緣成熟了。佛陀就進入戲團表演的場地,並且運用神通使觀眾的注意力轉移到他身上,而忘了喝采。優迦紳那心裡不高興。佛陀就告誡他:「優迦紳那!有智慧的人不執著因緣和合的事物,反而精進修行,希望解脫生死輪迴。」優迦紳那就在竹竿上,立刻證得阿羅漢果。然後,他出家。佛陀說優迦紳那出生在迦葉佛的那一世,某日,他和太太布施給一位比丘,並許願:「尊者!願我們能如實知見佛法。」當時,那位阿羅漢比丘以神通觀察未來,發現他們會達成願望,就微笑一下。優迦紳那並不知情,反而輕蔑的說,這比丘像個戲子。由於他的輕浮,才會跟戲班去跑碼頭。 (cp. Dhp. 238

PS: 請參 法句經故事集 ,二十四~六、特技演員變成聖者 (偈 348)。 本故事尚有後篇: 「沒有束縛就沒有恐懼」 (二十六~十四), Dhp. 397

[MettFn24-11](1, 2)

〔明法尊者註24-11〕 一位女子愛上一位比丘,比丘也迷戀她,因此日漸憔悴。佛陀告誡他,他過去世曾在怛剎尸羅國(Takkasilā,梵Takṣaśilā德叉尸羅,離波羅奈約1500公里,佛世時的文教鼎盛的城市)學習弓箭,成為神弓箭手,弓箭把女兒許配給他,有一天他殺到波羅奈(Bārāṇasī),遇上強盜,他用五十支箭射死五十位強盜,弓箭用完了,他要他的太太拿刀給他,準備殺強盜首領,但是當他的太太一見到首領,就愛上他,於是把刀交給首領,他被首領殺死,他的太太跟首領遠走高飛,後來首領對她有疑慮,也遺棄她。這位女子,就是過去世曾讓他喪生的那位女子。

PS: 請參 法句經故事集 ,二十四~七、年輕女孩誘惑比丘 (偈 349~350)。

[MettFn24-12]〔明法尊者註24-12〕 nirittipadakovido為「通達詞與他句」,指四無礙解(catupaṭisambhidā)──詞義(nirutti)、義理(attha)、法 (dhamma原理)、辯才(paṭibhāna)。「字聚次第」指辯才。
[MettFn24-13](1, 2)

〔明法尊者註24-13〕 大丈夫 ︰mahāpuriso。 S.47.11.(世尊說):「舍利弗!心解脫故,我稱之為大丈夫;心未解脫者,則不稱為大丈夫。」

眾多比丘在非時(vikāle, 過中午到隔日天亮)來竹林精舍,羅睺羅尊者(Rāhulatthera)被安排在佛陀的香室(Gandhakuṭi)門口睡覺。當時羅睺羅已經證得阿羅漢果,晚上魔波旬來恐嚇,但是他不會害怕。佛陀說︰「如此的百千個魔羅,我的兒子也不可能害怕,兒子已不發抖,無貪愛,大精進,大智慧。」

PS: 請參 法句經故事集 ,二十四~八、魔波旬恐嚇羅睺羅 (偈 351~352)。

[MettFn24-14]

〔明法尊者註24-14〕 佛陀成道後往鹿野苑途中,遇邪命外道優波迦(Upako),他問佛陀,佛陀以此句回答。優波迦接著問法,佛陀就跟他開示。聽法後,優波迦不置可否,搖頭伸舌,就離開了。(DhA.CS:pg.2.350;M.26. / I, 171.;cf. Vin.I, p.8.)

PS: 請參 法句經故事集 ,二十四~九、領會佛法的奧妙並不容易 (偈 353)。

[MettFn24-15]

〔明法尊者註24-15〕 有一次,忉利天神聚集在一起討論四個問題,但無法得到最佳的答案。最後,帝釋和他們一齊赴祇樹給孤獨園去見佛陀,向佛陀提出他們的四個問題:(1)什麼是最佳的禮物?(2)什麼是味道最好的東西?(3)什麼是最喜悅的事?(4)為什麼棄絕愛欲最卓越?(“kataraṁ dānaṁ nu kho dānesu, kataro raso rasesu, katarā rati ratīsu jeṭṭhakā, taṇhakkhayova kasmā jeṭṭhakoti vuccatī”ti?) 佛陀回答道:「(1)所有的禮物,佛法是最高尚的,(2)所有的味,法味最上味的。(3)所有的喜,法喜是最上喜的。(4)棄絕愛欲,勝過所有苦。」(“Sabbadānaṁ dhammadānaṁ jināti, Sabbarasaṁ dhammaraso jināti. Sabbaratiṁ dhammarati jināti, Taṇhakkhayo sabbadukkhaṁ jinātī”ti.)

PS: 請參 法句經故事集 ,二十四~十、帝釋的請求 (偈 354)。

[MettFn24-16]

〔明法尊者註24-16〕 本則為無子富翁(Aputtakaseṭṭhi)的故事。無子富翁身後無子女繼承,全部財產悉數入公庫。波斯匿王前接收富翁的財產之後,來見佛陀,報告那位富翁生前非常吝嗇,從來沒有做過一件善事,自己不捨得花錢,省吃儉用一生只穿粗布衣裳。佛陀說,那富翁前世也是一位富翁:有一天,當一位獨覺佛來到他家托缽,他叫妻子隨便佈施點食物。那富翁在路上遇見那獨覺佛,當他發現獨覺佛的缽裝得滿滿時,便開始埋怨妻子。這富翁也為了謀奪兄弟的財產殺害姪兒。由於他前世曾經佈施給獨覺佛,所以今世仍然是一位富翁,但是他佈施後又覺得後悔,所以他今世刻薄自己。他謀財害人,使他七世都在地獄裡受苦。現在雖然轉世為人,可是他不累積善業,再墮入惡趣。(cf. DhpA.v.355.,S.3.20.Aputtaka無子者(2)﹐《別譯雜阿含60經》﹐《增壹阿含23.4經》, 《佛說菩薩本行經》,T3.109.3)

PS: 請參 法句經故事集 ,二十四~十一、富貴使人更加貪婪 (偈 355)。

[MettFn24-17](1, 2, 3, 4)

〔明法尊者註24-17〕 安苦拉天神(Ankura)問布施差別。佛陀說,佈施時要懂得識別;只有把種子種在良田地裡讓它開花結果,才能獲得更大的福報。

PS: 請參 法句經故事集 ,二十四~十二、在肥沃土地上播種,收獲特別多 (偈 356~359)。

[NāradaFn24-01]

(Ven. Nārada 24-01) Craving is threefold, viz: craving for sensual pleasures (kāmataṇhā), craving connected with the notion of eternalism (bhavataṇhā), and craving connected with the notion of nihilism (vibhavataṇhā).

Craving for personal sense-fields, such as eye, ear, nose, tongue, body and mind, and for external sense-fields, such as form, sound, scent, taste, contact, and dhammas (mental objects), when viewed in the foregoing three aspects, divides itself into thirty-six varieties. When they are viewed according to past, present, and future they become one hundred and eight.

Bhavataṇhā may also be interpreted as attachment to life or Realms of Form, and vibhavataṇhā as attachment to annihilation or Formless Realms.

[NāradaFn24-02](Ven. Nārada 24-02) Passions.
[NāradaFn24-03](Ven. Nārada 24-03) See note on v. 334.
[NāradaFn24-04](Ven. Nārada 24-04) Through the six sense-doors.
[NāradaFn24-05](Ven. Nārada 24-05) That is, from the six sense-doors.
[NāradaFn24-06](Ven. Nārada 24-06) Resting on the six sense-objects.
[NāradaFn24-07](Ven. Nārada 24-07) There are five kinds of bonds (saṅga) - namely: lust, hatred, delusion, pride, and false views.
[NāradaFn24-08](Ven. Nārada 24-08) Here is a pun on the two meanings of vana, forest and desire.
[NāradaFn24-09](Ven. Nārada 24-09) Editor's note: The text here actually reads vajanti dhīrā, as in the following verse; but Ven Nārada translates: 'leave the world' which can only refer to paribbajanti as in other editions.
[NāradaFn24-10](Ven. Nārada 24-10) That is, attachment to the past, present, and future Aggregates.
[NāradaFn24-11](Ven. Nārada 24-11) This is the meditation on the impurities of the body by practising which one can get rid of attachment to the body.
[NāradaFn24-12](Ven. Nārada 24-12) Niruttipadakovido - versed in the four kinds of analytical knowledge (pañisambhidā) - namely: meaning (attha), text (dhamma), etymology (nirutti), and understanding (pañibhāna).
[NāradaFn24-13](Ven. Nārada 24-13) Arahantship.
[BudRkFn-v339](Ven. Buddharakkhita (v. 339) The thirty-six currents of craving: the three cravings — for sensual pleasure, for continued existence, and for annihilation — in relation to each of the twelve bases — the six sense organs, including mind, and their corresponding objects.
[BudRkFn-v344](Ven. Buddharakkhita (v. 344) This verse, in the original, puns with the Pali word vana meaning both "desire" and "forest."
[BudRkFn-v353](Ven. Buddharakkhita (v. 353) This was the Buddha's reply to a wandering ascetic who asked him about his teacher. The Buddha's answer shows that Supreme Enlightenment was his own unique attainment, which he had not learned from anyone else.
[ThaniSFn-V337](Ven. Thanissaro V. 337) This verse provides a Buddhist twist to the typical benedictions found in works of kavya. Instead of expressing a wish that the listeners meet with wealth, fame, status, or other worldly forms of good fortune, it describes the highest good fortune, which can be accomplished only through one's own skillful kamma: the uprooting of craving and the resulting state of total freedom from the round of death and rebirth. A similar twist on the theme of good fortune is found in the Mangala Sutta (Khp.5, Sn 2.4), which teaches that the best protective charm is to develop skillful kamma, ultimately developing the mind to the point where it is untouched by the vagaries of the world.
[ThaniSFn-V339](Ven. Thanissaro V. 339) 36 streams = three forms of desire for each of the internal and external sense spheres (see note 294) — 3 x 2 x 6 = 36. According to one sub-commentary, the three forms of desire are desires focused on the present, past, and future. According to another, they are craving for sensuality, craving for becoming, and craving for no-becoming.
[ThaniSFn-V340](Ven. Thanissaro V. 340) "Every which way": Reading sabbadhi with the Thai and Burmese editions. The creeper, according to DhpA, is craving, which sends thoughts out to wrap around its objects, while it itself stays rooted in the mind.
[ThaniSFn-V341](Ven. Thanissaro V. 341) This verse contains an implied simile: the terms "loosened & oiled," here applied to joys, were commonly used to describe smooth bowel movements.
[ThaniSFn-V343](Ven. Thanissaro V. 343) For the various meanings that attano — "for himself" — can have in this verse, see note 402.
[ThaniSFn-V346](Ven. Thanissaro V. 346) "Elastic": The usual translation for sithilam — "slack" — does not fit in this verse, but all the Pali recensions are unanimous on this reading, so I have chosen a near synonym that does. The Patna Dhp renders this term as "subtle," whereas the Tibetan commentary to the Udanavarga explains the line as a whole as meaning "hard for the slack to untie." Both alternatives make sense, but may be attempts to "correct" a term that could well have originally meant "elastic," a meaning that got lost with the passage of time.
[ThaniSFn-V348](Ven. Thanissaro V. 348) DhpA: In front = the aggregates of the past; behind = the aggregates of the future; in between = the aggregates of the present. See also note 385.
[ThaniSFn-V350](Ven. Thanissaro V. 350) "A focus on the foul": A meditative exercise in focusing on the foul parts of the body so as to help undercut lust and attachment for the body. See note 7-8.
[ThaniSFn-V352]

(Ven. Thanissaro V. 352) "Astute in expression, knowing the combination of sounds — which comes first & which after": Some arahants, in addition to their ability to overcome all of their defilements, are also endowed with four forms of acumen (patisambhida), one of which is acumen with regard to expression (nirutti-patisambhida), i.e., a total mastery of linguistic expression. This talent in particular must have been of interest to the anthologist(s) who put together the Dhp.

"Last-body": Because an arahant will not be reborn, this present body is his/her last.

[ThaniSFn-V353](Ven. Thanissaro V. 353) According to MN 26 and Mv I.6.7, one of the first people the Buddha met after his Awakening was an ascetic who commented on the clarity of his faculties and asked who his teacher was. This verse was part of the Buddha's response.
[ThaniSFn-V354](Ven. Thanissaro V. 354) This verse contains several terms related to aesthetics. Both dhamma (justice) and dana (gift/generosity) are sub-types of the heroic rasa, or savor. (See the Introduction.) The third sub-type of the heroic — yuddha (warfare) — is suggested by the verb "conquer," which occurs four times in the Pali. Rati (delight/love) is the emotion (bhava) that corresponds to the sensitive rasa. In effect, the verse is saying that the highest forms of rasa and emotion are those related to Dhamma; the highest expression of the heroic Dhamma rasa is in the ending of craving.
[VaradoFn-V340](Ven. Varado V.340) Verse 340: "A river courses far and wide/ The creeping vine, where it sprouts it abides". I take this to mean that although sensation (vedana) courses far and wide, free of attachment, like a river, clinging is static, like a vine.
[VaradoFn-V341](Ven. Varado V.341) Verse 341: My translation of the first line has been largely guided by the context of the second line.
[VaradoFn-V344](Ven. Varado V.344) Verse 344: "wood/would" reflects the Pali "vana/vana" word-play.
[VaradoFn-V346](Ven. Varado V.346) Verse 346: "easy to don" (ohārinaṃ sithilaṃ). Comments in PED suggest this can be translated as "yielding to take down".
[VaradoFn-V352]

(Ven. Varado V.352) Verse 352: Adept at linguistics (niruttipadakovido) which PED says means "skilled in the dialect or the original language of the holy Scriptures".

Proficient in words and semantics (sannipātaṃ) which PED says means "collocation" i.e. the characteristic combination of words in a language.

Skilled in phonetics (akkhara) which PED says means "phonetics which probably included grammar".

Expert in syntax (pubbāparā) which PED says means what precedes and what follows, what comes first and what last, with reference to the successive order of syllables and words in the text of the Scriptures".

[DLMBSFn-V334]

(DLMBS Commentary V334) A fisherman in Sāvatthi once caught a beautiful golden fish. But when the fish opened its mouth, horrible smell spread all around. The Buddha was asked why this was so.

The fish had been a monk named Kapila long time ago. Kapila was very learned and famous. He taught the Dharma to many people. As a result of this he became very conceited and looked down on other monks. Whenever somebody would try to censure him, Kapila would just grow angry. Soon everybody avoided him and that made Kapila even angrier and he developed hatred for the monks and for the Dharma.

As a result of his conceit and hatred, he had to suffer for a long time. Because he taught the Dharma to many, he had a beautiful golden body. But because he used his mouth to abuse the monks and the Dharma, his breath was stinky and foul. The Buddha then added this verse (and the three following ones, DhP 335, DhP 336 and DhP 337).

[DLMBSFn-V335]

(DLMBS Commentary V335) The story for this verse is identical with the one for the previous verse (DhP 334) and the two following verses (DhP 336 and DhP 337).

Thirst and craving are one of the main roots of evil, origins of suffering. The more we are in power of craving, the more suffering and sorrow will befall us. To cut off the craving in our minds is to destroy all sorrow and suffering.

[DLMBSFn-V336]

(DLMBS Commentary V336) The story for this verse is identical with the one for the two previous verses (DhP 334 and DhP 335) and for the following verse (DhP 337).

To defeat the thirst and craving is to defeat the suffering and sorrow. It equals the attainment of Awakenment. Only after reaching the goal of Arahantship, is the thirst completely eradicated and the mind is free from sorrow and suffering. In order to do that one must practice meditation diligently, as taught by the Buddha.

[DLMBSFn-V337]

(DLMBS Commentary V337) The fishermen in Sāvatthi once caught a beautiful golden fish. They took it to the king who in turn sent it to the Buddha. When the fish opened its mouth, horrible smell spread all around.

When asked about this, the Buddha replied that this fish as a learned monk named Kapila a long time ago, during the times of the Buddha Kassapa. Kapila was learned, but very conceited. He did not stand any criticism from other monks, whom he looked down upon. As a result, the other monks started to avoid him. At one occasion, Kapila was delivering a discourse, but nobody went to attend. Kapila then started to think that Dharma had no meaning at all. Because of this, he was born as a fish with a foul breath. But because he taught the Dharma to many before he became so sour, he had a beautiful golden body.

The Buddha then spoke this verse and went on to stress the importance of equally combining theoretical learning with meditation practice.

[DLMBSFn-V338](DLMBS Commentary V338) Once the Buddha saw a female pig and he smiled. Venerable Ānanda asked him about the reason for his smile. The Buddha told him that this pig used to be a hen during the times pf the previous Buddha. The hen lived close to a monastery and as a result listened to the discourses. Later she was reborn as a princess. Once she noticed some worms in the toilet and started to meditate on the repulsiveness of the body. Later she was reborn as a Brahma type of deity. And now again, because of some demerit, she was born as a pig. The Buddha commented in this verse (and the five following ones, DhP 339 - DhP 343) how there was simply no end of the round of existences on account of good and bad karma.
[DLMBSFn-V339]

(DLMBS Commentary V339) The story for this verse is identical with the one for the previous verse (DhP 338) and for the four following verses (DhP 340 - DhP 343).

The thirty-six streams in this verse are the three types of craving (for sensual pleasure, for eternal existence, for non-existence) in relation to each of six sense organs that the Buddhist psychology works with: eye, nose, ears, tongue, body and mind.

[DLMBSFn-V340]

(DLMBS Commentary V340) The story for this verse is identical with the one for the two previous verses (DhP 338 and DhP 339) and with the three following verses (DhP 341, DhP 342 and DhP 343).

The streams in this verse are identical with the thirty-six streams from the previous verse (DhP 339). The creeper means passion. It has to be cut off completely with the wisdom gained in meditation practice in order to enable us to reach the Awakenment.

[DLMBSFn-V341]

(DLMBS Commentary V341) The story for this verse is identical with the one for the three previous verses (DhP 338, Dhp 339 and Dhp 340) and for the two following verses (DhP 342 and DhP 343).

Our senses bring in all kinds of data. We are attached to the pleasures coming from these senses. Because of that, we create positive and negative karma and this karma will come into fruition in the future as more births and deaths for us. The solution is to cut off the attachment to this pleasure and with equanimity concentrate on the highest goal, the Awakenment.

[DLMBSFn-V342]

(DLMBS Commentary V342) The story for this verse is identical with the one for the four previous verses (DhP 338, DhP 339, DhP 340 and DhP 341) and for the following verse (DhP 343).

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).
[DLMBSFn-V343](DLMBS Commentary V343) The story for this verse is identical with the one for the five previous verses (DhP 338, DhP 339, DhP 340, DhP 341 and DhP 342). Because of craving people "crawl around" from existence into existence. Just like a captured hare tries very hard to escape but the fetter is stronger, so it manages only to cut itself. People also try to be free but do it the wrong way, only falling more and more deeply into the snare of passions and repeated existence. The solution is to remove all the passion and thirst and escape the snare of Samsara forever.
[DLMBSFn-V344]

(DLMBS Commentary V344) A certain monk was a pupil of Venerable Mahā Kassapa. Although he did not reach any stage of Awakenment, he was able to achieve the four mental absorptions (jhāna). Once he visited his uncle who was a goldsmith and developed a strong craving for the gold ornaments he saw there. Therefore he left the Order and came to live with his uncle.

But because he was lazy, his uncle threw him out of the house. The man became a thief. After some time he was caught and sentenced to execution. At the execution ground he did not show any fear at all and established himself in deep mental absorption. When the executioners saw that they were very surprised and informed the king. The king gave the order to release the man.

The Buddha then admonished the monk with this verse, showing him how foolish it was to leave the monk's life. He further instructed the man in the meditation of insight. The man reached the first stage of Awakenment. Later he rejoined the Order and soon reached the Arahantship.

[DLMBSFn-V345]

(DLMBS Commentary V345) A group of monks once went to the city of Sāvatthi for almsfood. On their way they observed some prisoners being led with their hands and legs chained in bonds. When they returned to the monastery they related the matter to the Buddha.

The Buddha spoke this verse (and the following one, DhP 346) and explained that passion and craving were much stronger fetters than all the chains and handcuffs.

[DLMBSFn-V346]

(DLMBS Commentary V346) The story for this verse is identical with the one for the previous verse (DhP 345).

All the man-made fetters like iron handcuffs, ropes and wooden bonds can not equal craving and longing for beautiful things and loved persons. Bond by these fetters, all beings crawl from existence to existence, unable to break free. Only through abandoning this craving can we be free from the fetters of Samsara.

[DLMBSFn-V347]

(DLMBS Commentary V347) Queen Khemā was the wife of king Bimbisāra. She was very beautiful and proud of her beauty. The king wanted her to go to the monastery and listen to the Buddha's discourse. But Khemā knew that the Buddha often talked about impermanency and non-attachment to the body, she did not dare to go to see him.

Finally the king ordered his musicians to play a song praising the Veluvana monastery and the queen decided to go. She sat in the audience while the Buddha was expounding the teaching. The Buddha then created a vision of a female form (which was visible only to Khemā) to sit near him on the stage, where he was delivering his speech and to fan him. The girl was very young and extremely beautiful. Khemā saw her and realized that compared to this girl she herself looked like a monkey.

While she was looking, the girl began to grow older. She became a young woman, then a grown up woman, middle aged, old - and finally she became a very old woman. Khemā realized that the change of the body is a continuing process and she found out that this beautiful young girl changed into an old ugly woman. Then the woman on stage, no longer able to control her body, was lying there, dying and finally she died. Her body got swollen and worms were all over it.

Khemā thus finally realized that also her beauty was very impermanent - it was subjected to illness, old age and death. The Buddha further instructed her with this verse and at the end Khemā attained Arahantship. Later she joined the order and became the chief female disciple of the Buddha.

[DLMBSFn-V348]

(DLMBS Commentary V348) Once a group of wandering acrobats came to Rājagaha. A young man named Uggasena fell in love with a beautiful dancer from the troupe. He married her and joined the group. But since he was not an acrobat, he could only help carry boxes, drive carts and perform similar tasks.

The girl gave birth to a son later but she often scolded her husband for not being able to do anything better. Uggasena therefore learned the secrets of acrobatics and became a very skilful acrobat himself.

One day the group returned to Rājagaha. Uggasena was eager to perform as he expected to be applauded for his skills. Just as he was performing, the Buddha passed near the place and all the attention of the crowd was drawn to him. Uggasena just sat there feeling very depressed. The Buddha told him this verse and Uggasena reached the Awakenment there and then. He became a monk immediately.

Later the Buddha told Uggasena's story. A long time ago, during the times of the Buddha Kassapa, Uggasena gave almsfood to a monk and made a wish that he could reach Arahantship one day. The monk was an Arahant and looked into the future and smiled, because he was able to see that his wish would be fulfilled. Uggasena misunderstood the monk's smile and thought the monk was laughing at him. Therefore he became angry. Because of that he had to travel with a group of acrobats for some time before reaching his goal.

[DLMBSFn-V349]

(DLMBS Commentary V349) A young monk once asked for some water in a house where a young woman lived alone. She fell in love with him immediately and invited him to come over for almsfood anytime he wanted. Later she would hint that she had enough money but felt very lonely. The monk felt himself attracted to her and began contemplating leaving the Order and marrying her. He became thin and nervous because of his thoughts and the matter was reported to the Buddha.

The Buddha told the monk that in his previous life this woman was his wife. Once they were traveling and met some thieves. She fell in love with their leader and helped him kill her husband. Just like in the previous life she was the source of his death, so in this life she could well be the ruin of his life as a monk. The Buddha then spoke this verse (and the following one, DhP 350). The monk took the advice to his heart and began striving diligently towards the Awakenment.

[DLMBSFn-V350]

(DLMBS Commentary V350) The story for this verse is identical with the one for the previous verse (DhP 349).

The more we think about the pleasant things, the more we desire them. The thirst and attachment will grow. We should also reflect on the unpleasant and impure things in order to restrain our thirst and craving. In this way, we will be able to cut off the fetters that bind us to this world and we can reach the Awakenment.

[DLMBSFn-V351](DLMBS Commentary V351) A large group of monks came to visit the Jetavana monastery. The Buddha's son, novice Rāhula had to sleep outside. Mara then took the form of an elephant and tried to scare Rāhula. But Rāhula did not show any trace of fear. The Buddha then came out and told Mara this verse (and the following one, DhP 352) telling him that Rāhula was an Arahant and could not be scared by anything in the world. Mara realized he lost and disappeared.
[DLMBSFn-V352]

(DLMBS Commentary V352) The story for this verse is identical with the one for the previous verse (DhP 351).

At the time of the Buddha, the sacred texts of various religions were not supposed to be written down. It was considered a kind of sacrilege to do that. Writing was reserved only for worldly matters. Therefore it was crucial that the texts were always remembered correctly and without alteration, in order to protect the true words of the teacher without his disciples changing the meaning.

[DLMBSFn-V353](DLMBS Commentary V353) Just a short time after the Buddha had reached the Awakenment, he met a wandering ascetic named Upaka. Upaka was very impressed by the Buddha and asked him, who was his teacher. The Buddha replied with this verse, saying he did not have any teacher, but that he reached the Awakenment completely on his own. At the end Upaka said he did neither believed the Buddha nor disbelieved him and just walked away.
[DLMBSFn-V354]

(DLMBS Commentary V354) The gods were once arguing about four questions: Which is the best of all gifts? Which is the best among tastes? Which is the best of joys? How to conquer all suffering? They could not agree on an answer, so Sakka, the king of gods, went to see the Buddha and asked him these questions. The Buddha replied with this verse.

Sakka then requested that he gods be invited to share the merit accumulated by the gift of Dharma. The Buddha agreed and from that time on it is a custom to invite the gods to partake of the merit whenever a good deed is done.

[DLMBSFn-V355]

(DLMBS Commentary V355) King of Kosala came to see the Buddha once and told him that a rich old man died that day in Sāvatthi. He did not leave any heirs and so all his wealth was taken to the state treasury. He also related that the man was very stingy and did not give anything in charity.

The Buddha then revealed that this man was also very rich in one of his past existences. Once he offered some almsfood to a monk but then in his stinginess regretted his deed. His brother who was also very rich had a son and this man killed the young boy in order to inherit all his brother's wealth. Because of that these deeds he suffered for a long time. In this present existence he did nothing to accumulate merit and therefore missed a good opportunity to do good with his wealth.

[DLMBSFn-V356](DLMBS Commentary V356) When the Buddha's mother died, she became a goddess named Santusitā in the Tāvatimsa heaven. When the Buddha attained the Awakenment, he went there to teach her the Dharma. While he was there, he also met two other gods. One of them, Indaka, was a man in his previous existence, who once offered a little almsfood to Venerable Anuruddha, the Buddha's disciple. The other god, Ankura, had given much almsfood in his lifetime as a human being, but none of the almsfood was to truly Awakened people. Ankura asked the Buddha how was it possible, that he had given so much and still was reborn in the same heaven as Indaka, who gave almsfood only once. The Buddha then replied with this verse (and three following ones, DhP 357, DhP 358 and DhP 359), saying that quality is more important than quantity.
[DLMBSFn-V357]

(DLMBS Commentary V357) The story for this verse is identical with the one for the previous verse (DhP 356) and the two following verses (DhP 358, DhP 359).

Giving alms is very important, but we must also differentiate to whom we give. The gifts to those who are free of attachments bring much more fruit than what we give to someone who is enslaved by passion, hatred and ignorance.

[DLMBSFn-V358](DLMBS Commentary V358) The story for this verse is identical with the one for two previous verses (DhP 356 and DhP 357) and for the following verse (DhP 359).
[DLMBSFn-V359]

(DLMBS Commentary V359) The story for this verse is identical with the one for three previous verses (DhP 356, DhP 357 and DhP 358).

By these four verses the Buddha stresses the importance of giving alms to those who really deserve it. To give alms to those who are just lazy to work for their living will do harm to the society as well as to those people in question.


校註:

[NandFn24-01]〔校註24-01〕 出曜經卷第五 愛品第三 ; T04n0212_p0633c12(00)〔(取材自《法句経の対照研究》-- 法句経の発展成立史研究,丹生実憲 著,日本印度学会,昭和43(1968)〕
[NandFn24-02]

〔Nanda 校註24-02〕 請參 法句經故事集 ,二十四~五、美色是膚淺的 (偈 347)。

另參考 Dhp. 080故事集 六~五、「年輕沙彌的修行成就」 ; 後續故事請參考:故事集 二十六~二十、佛陀稱讚讖摩比丘尼Dhp. 403



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 )