namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者


法句經 第二十五:比丘品 多譯本對讀(段層次) Dhammapada (Dhp.) 25. Bhikkhuvaggo




偈頌目錄
Dhp360 Dhp361 Dhp362 Dhp363 Dhp364 Dhp365 Dhp366 Dhp367
Dhp368 Dhp369 Dhp370 Dhp371 Dhp372 Dhp373 Dhp374 Dhp375
Dhp376 Dhp377 Dhp378 Dhp379 Dhp380 Dhp381 Dhp382  

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. 360
巴利原典 (PTS) [1]
  1. Bhikkhuvaggo.
360. Cakkhunā saṃvaro sādhu sādhu sotena saṃvaro
Ghāṇena saṃvaro sādhu sādhu jivhāya saṃvaro.
巴利原典 (CSCD) [2]

25. Bhikkhuvaggo

360. Cakkhunā saṃvaro sādhu, sādhu sotena saṃvaro;
Ghānena saṃvaro sādhu, sādhu jivhāya saṃvaro.
漢譯( 了參 法師 譯, 文言文版) [3]

二十五:比丘品

三六0 善哉制於眼。善哉制於耳。善哉制於鼻。善哉制於舌。 [MettFn25-01]

漢譯( 敬法 法師 譯, 白話文版) [4]

第廿五:比丘品

360 克制眼是好的,克制耳是好的,
克制鼻是好的,克制舌是好的,
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:端目耳鼻口,身意常守正,,比丘行如是,可以免眾苦T4,572a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 25 The Bhikkhu Or The Mendicant

GUARD THE SENSES

  1. Good is restraint in the eye; good is restraint in the ear; good is restraint in the nose; good is restraint in the tongue.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp XXV The Monk

360. Good is restraint over the eye; good is restraint over the ear; good is restraint over the nose; good is restraint over the tongue.

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

Dhp XXV Monks

360-361 [ThaniSFn-V360-361]

Restraint with the eye is good,
good is restraint with the ear.
Restraint with the nose is good,
good is restraint with the tongue.
Restraint with the body is good,
good is restraint with speech.
Restraint with the heart is good,
good is restraint   everywhere.
A monk everywhere restrained
is released from all suffering & stress.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 25 The Bhikkhu

360 &361

In visual perception,
In body sensation,
Audition, olfaction,
Gustation, conception:
In allowing sensation,
How good is restriction.

In physical action,
In spoken transaction,
In inward reflection,
How good circumscription.

Restraining all conduct,
Restricting sensation,
A monk finds salvation
From grief and affliction.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter XXV: The Bhikshu (Mendicant)

360 Restraint in the eye is good, good is restraint in the ear, in the nose restraint is good, good is restraint in the tongue.

英譯(Cited from DLMBS) [12]

Chapter 25: The Monk

DhP 360
Restraint over the eye is good. Good is restraint over the ear.
Restraint over the nose is good. Good is restraint over the tongue. [DLMBSFn-V360]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 360
Dhammapada Dhp. 361
巴利原典 (PTS) [1]
361. Kāyena saṃvaro sādhu sādhu vācāya saṃvaro
Manasā saṃvaro sādhu sādhu sabbattha saṃvaro
Sabbattha saṃvuto bhikkhu sabbadukkhā pamuccati.
巴利原典 (CSCD) [2]
361. Kāyena saṃvaro sādhu, sādhu vācāya saṃvaro;
Manasā saṃvaro sādhu, sādhu sabbattha saṃvaro;
Sabbattha saṃvuto bhikkhu, sabbadukkhā pamuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 三六一 善哉制於身。善哉制於語。善哉制於意。善哉制一切,制一切比丘,解脫一切苦。 [MettFn25-01]
漢譯( 敬法 法師 譯, 白話文版) [4]
361 克制身是好的,克制語是好的,
克制意是好的,克制一切很好,
比丘全面克制,解脫了一切苦。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:身意常守正,,比丘行如是,可以免眾苦T4,572b
  2. 出曜經:護身為善哉,護口善亦然,護意為善哉,護一切亦然,比丘護一切,能盡苦原際T4,662b
3. 增一阿含經:身行為善哉,口行亦復然,意行為善哉,一切亦如是,護口意清淨,身不為惡行,淨此三行跡,至仙無為處T2,604b
4. 增一阿含經:護口意清淨,身行亦清淨,淨此三行跡,修行仙人道T2,787b
5. 彌沙塞五分戒本T22,200a, 206b;五分比丘尼戒本T22,200a, 213c;摩訶僧祇律大比丘戒本T22,555c;摩訶僧祇比丘尼戒本T22,565a;十誦比丘波羅提木叉戒本T23,478c;十誦比丘尼波羅提木叉戒本T23,488b

護身為善哉,能護口亦善,護意為善哉,護一切亦善,比丘護一切,便得離眾苦,比丘守口意,身不犯眾惡,是三業道淨,得聖所得道。

6. 根本說一切有部毘奈耶T23,904c;根本說一切有部苾芻尼毘奈耶T23,1020a;根本說一切有部戒經T24,507c;根本說一切有部苾芻尼戒經T24,517b;根本薩婆多部律攝T24,616b:

護身為善哉,能護語亦善,護意為善哉,盡護最為善,苾芻護一切,能解脫眾苦,善護於口言,亦善護於意,身不作諸惡,常淨三種業,是則能隨順,大仙所行道。

7. 十住毘婆沙論:護身為善哉,能護口亦善,護意為善哉,護一切亦善,比丘護一切,得遠離諸惡T26,77b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE WHO GUARDS HIS SENSES IS RELEASED FROM SORROW

  1. Good is restraint in deed; good is restraint in speech; good is restraint in mind; good is restraint in everything. The bhikkhu, [NāradaFn25-01] restrained at all points, [NāradaFn25-02] is freed from sorrow.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 361. Good is restraint in the body; good is restraint in speech; good is restraint in thought. Restraint everywhere is good. The monk restrained in every way is freed from all suffering.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

360-361 [ThaniSFn-V360-361]

Restraint with the eye is good,
good is restraint with the ear.
Restraint with the nose is good,
good is restraint with the tongue.
Restraint with the body is good,
good is restraint with speech.
Restraint with the heart is good,
good is restraint   everywhere.
A monk everywhere restrained
is released from all suffering & stress.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
360 &361

In visual perception,
In body sensation,
Audition, olfaction,
Gustation, conception:
In allowing sensation,
How good is restriction.

In physical action,
In spoken transaction,
In inward reflection,
How good circumscription.

Restraining all conduct,
Restricting sensation,
A monk finds salvation
From grief and affliction.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 361 In the body restraint is good, good is restraint in speech, in thought restraint is good, good is restraint in all things. A Bhikshu, restrained in all things, is freed from all pain.
英譯(Cited from DLMBS) [12]
DhP 361
Restraint over the body is good. Good is restraint over the speech.
Restraint over the mind is good. Good is restraint everywhere.
The monk who is restrained everywhere will be freed from all suffering. [DLMBSFn-V361]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 361
Dhammapada Dhp. 362
巴利原典 (PTS) [1]
362. Hattha saññato pādasaññato
Vācāya saññato saññatuttamo
Ajjhattarato samāhito
Eko santusito tamāhu bhikkhuṃ.
巴利原典 (CSCD) [2]
362. Hatthasaṃyato pādasaṃyato, vācāsaṃyato saṃyatuttamo;
Ajjhattarato samāhito, eko santusito tamāhu bhikkhuṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三六二 調御手足及言語,調御最高(之頭首),心喜於禪住於定,獨居知足名比丘。 [MettFn25-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
362 制御手、制御足、制御語、完全制御自己、
善立於樂禪修、獨處與知足者,他們稱他為比丘。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:手足莫妄犯,節言順所行,常內樂定意,守一行寂然T4,572a
  2. 出曜經:手足莫妄犯,節言慎所行,常內樂定意,守行謂比丘T4,765b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE FULLY CONTROLLED PERSON IS CALLED A BHIKKHU

  1. He who is controlled in hand, in foot, in speech, and in the highest (i.e., the head); he who delights in meditation, [NāradaFn25-03] and is composed; he who is alone, and is contented - him they call a bhikkhu.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 362. He who has control over his hands, feet and tongue; who is fully controlled, delights in inward development, is absorbed in meditation, keeps to himself and is contented — him do people call a monk.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

362

Hands restrained,
feet restrained
speech restrained,
  supremely restrained —
delighting in what is inward,
content, centered, alone:
he's what they call
  a monk.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

362

If a monk is
          restrained in acts of hands and feet;
          restrained in speech and thought;
          inwardly joyful;
          composed;
          reclusive;
          easily contented;
he is really a monk.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 362 He who controls his hand, he who controls his feet, he who controls his speech, he who is well controlled, he who delights inwardly, who is collected, who is solitary and content, him they call Bhikshu.
英譯(Cited from DLMBS) [12]
DhP 362
Who has control over his hands, feet
and speech, who is fully controlled,
with inward joy and firm,
in solitude and contented - him do people call a monk. [DLMBSFn-V362]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 362
Dhammapada Dhp. 363
巴利原典 (PTS) [1]
363. Yo mukhasaññato bhikkhu mantabhāṇī anuddhato
Atthaṃ dhammaṃ ca dīpeti madhuraṃ tassa bhāsitaṃ.
巴利原典 (CSCD) [2]
363. Yo mukhasaṃyato bhikkhu, mantabhāṇī anuddhato;
Atthaṃ dhammañca dīpeti, madhuraṃ tassa bhāsitaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三六三 比丘調於語,善巧而寂靜,顯示法與義,所說甚和婉。 [MettFn25-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
363 制御自己的口嘴、言語有智心平靜、
解說法義的比丘,他的話是美妙的。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:學當守口,寡言安徐,法義為定,言必柔軟T4,572a
  2. 法句經:解自抱損意,不躁言得中,義說如法說,是言柔軟甘T4,561c
  3. 出曜經:比丘抱損意,不躁言得忠,義說如法說,是言柔軟甘T4,666c
  4. 法集要頌經:苾芻挹損意,不躁言得忠,義說如法說,所語言柔軟T4,781b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

SWEET IS HIS SPEECH WHO CONTROLS HIS TONGUE

  1. The bhikkhu who is controlled in tongue, who speaks wisely, [NāradaFn25-04] who is not puffed up, who explains the meaning and the text - sweet, indeed, is his speech.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 363. That monk who has control over his tongue, is moderate in speech, unassuming and who explains the Teaching in both letter and spirit — whatever he says is pleasing.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

363 [ThaniSFn-V363]

A monk restrained in his speaking,
giving counsel unruffled,
declaring the message & meaning:
  sweet is his speech.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
363
The words of a monk who’s restrained in his speech,
Whose advice is incisive, whose manner is meek,
Who illuminates Dhamma, both letter and spirit,
The words he delivers indeed are exquisite.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 363 The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches the meaning and the law, his word is sweet.
英譯(Cited from DLMBS) [12]
DhP 363
Sweet is the speech of the monk, who has control over his mouth, speaks cleverly,
is not proud, and explains the Dharma and its meaning. [DLMBSFn-V363]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 363
Dhammapada Dhp. 364
巴利原典 (PTS) [1]
364. Dhammārāmo dhammarato dhammaṃ anuvicintayaṃ
Dhammaṃ anussaraṃ bhikkhu saddhammā na parihāyati.
巴利原典 (CSCD) [2]
364. Dhammārāmo dhammarato, dhammaṃ anuvicintayaṃ;
Dhammaṃ anussaraṃ bhikkhu, saddhammā na parihāyati.
漢譯( 了參 法師 譯, 文言文版) [3] 三六四 住法之樂園,喜法與隨法,思惟憶念法,比丘不復退。 [MettFn25-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
364 住於法、樂於法、思惟法、
憶念法的比丘不會從正法退離。 [CFFn25-01]
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:樂法欲法,思惟安法,比丘依法,正而不費T4,572a
  2. 出曜經:樂法欲法,思惟安法,比丘依法,正而不費T4,765b
  3. 法集要頌經:樂法意欲法,思惟安隱法,苾芻依法行,正而勿廢忘T4,796b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE WHO FINDS PLEASURE IN THE DHAMMA DOES NOT FALL

  1. That bhikkhu who dwells in the Dhamma, who delights in the Dhamma, who meditates on the Dhamma, who well remembers the Dhamma, does not fall away from the sublime Dhamma.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 364. The monk who abides in the Dhamma, delights in the Dhamma, meditates on the Dhamma, and bears the Dhamma well in mind — he does not fall away from the sublime Dhamma.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

364

Dhamma his dwelling,
Dhamma his delight,
a monk pondering Dhamma,
  calling Dhamma to mind,
does not fall away
from true Dhamma.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
364
A monk who’s delighted
With Dhamma, devoted,
And Dhamma who weighs,
And Dhamma retains,
From Dhamma sublime
Shall never decline.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 364 He who dwells in the law, delights in the law, meditates on the law, follows the law, that Bhikshu will never fall away from the true law.
英譯(Cited from DLMBS) [12]
DhP 364
The monk who is delighting in the Dharma, devoted to the Dharma, pondering the Dharma
and always bearing the Dharma in mind, will never fall away from the true Dharma. [DLMBSFn-V364]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 364
Dhammapada Dhp. 365
巴利原典 (PTS) [1]
365. Salābhaṃ nātimaññeyya nāññesaṃ pihayaṃ care
Aññesaṃ pihayaṃ bhikkhu samādhiṃ nādhigacchati.
巴利原典 (CSCD) [2]
365. Salābhaṃ nātimaññeyya, nāññesaṃ pihayaṃ care;
Aññesaṃ pihayaṃ bhikkhu, samādhiṃ nādhigacchati.
漢譯( 了參 法師 譯, 文言文版) [3] 三六五 莫輕自所得;莫羨他所得。比丘羨他(得),不證三摩地。 [MettFn25-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
365 不應輕視己所得,莫羨慕他人所得。
羨慕他人的比丘,他不會獲得定力。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:學無求利,無愛他行,比丘好他,不得定意T4,572a
  2. 法句經:自得不恃,不從他望,望彼比丘,不至正定T4,571c
  3. 出曜經:自得不恃,不從他望,望彼比丘,不至正定T4,691c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE CONTENTED

  1. Let him not despise what he has received, nor should he live envying (the gains of) others. The bhikkhu who envies (the gains of) others does not attain concentration. [NāradaFn25-05]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 365. One should not despise what one has received, nor envy the gains of others. The monk who envies the gains of others does not attain to meditative absorption.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

365-366

  Gains:
don't treat your own with scorn,
don't go coveting those of others.
A monk who covets those of others
  attains
  no concentration.

Even if he gets next to nothing,
he doesn't treat his gains with scorn.
Living purely, untiring:
  he's the one
  that the devas praise.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
365
One shouldn’t disparage the gifts one obtains,
Nor crave the possessions that others have gained.
The bhikkhu who envies his comrades’ possessions
Will never experience the mind’s concentration.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 365 Let him not despise what he has received, nor ever envy others: a mendicant who envies others does not obtain peace of mind.
英譯(Cited from DLMBS) [12]
DhP 365
One should not neglect one's own spiritual gain. One should not envy others.
The monk who envies others will not attain concentration. [DLMBSFn-V365]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 365
Dhammapada Dhp. 366
巴利原典 (PTS) [1]
366. Appalābho'pi ce bhikkhu salābhaṃ nātimaññati
Taṃ ve devā pasaṃsanti suddhājīviṃ atanditaṃ.
巴利原典 (CSCD) [2]
366. Appalābhopi ce bhikkhu, salābhaṃ nātimaññati;
Taṃ ve devā pasaṃsanti, suddhājīviṃ atanditaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三六六 比丘所得雖少,而不輕嫌所得,生活清淨不怠,實為諸天稱讚。 [MettFn25-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
366 即使比丘所得雖少,卻不輕視自己所得,
諸神的確讚歎該人:活命清淨不懈怠者。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:比丘少取,以得無積,天人所譽,生淨無穢T4,572a
  2. 出曜經:比丘乞求,以得無積,天人所譽,生淨無穢T4,764c
  3. 出曜經:夫欲安命,息心自省,趣得知足,念修一法T4,692a
  4. 出曜經:約利約可,奉戒思惟,為慧所稱,清潔勿殆T4,692a
  5. 法集要頌經:苾芻若乞食,以得勿積聚,天人所歎譽,生淨無瑕穢T4,796b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

DESPISE NOT WHAT ONE GETS

  1. Though receiving but little, if a bhikkhu does not despise his own gains, even the gods praise such a one who is pure in livelihood and is not slothful.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 366. A monk who does not despise what he has received, even though it be little, who is pure in livelihood and unremitting in effort — him even the gods praise.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

365-366

  Gains:
don't treat your own with scorn,
don't go coveting those of others.
A monk who covets those of others
  attains
  no concentration.

Even if he gets next to nothing,
he doesn't treat his gains with scorn.
Living purely, untiring:
  he's the one
  that the devas praise.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
366
The monk whose gifts received are modest,
But nonetheless are not disdained,
And he himself is pure and zealous,
The gods themselves that man acclaim.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 366 A Bhikshu who, though he receives little, does not despise what he has received, even the gods will praise him, if his life is pure, and if he is not slothful.
英譯(Cited from DLMBS) [12]
DhP 366
Even the gods praise the monk, who is living a pure life and is active,
who does not neglect his spiritual profit, even though he has few material gains. [DLMBSFn-V366]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 366
Dhammapada Dhp. 367
巴利原典 (PTS) [1]
367. Sabbaso nāmarūpasmiṃ yassa natthi mamāyitaṃ
Asatā ca na socati sa ve bhikkhū'ti vuccati.
巴利原典 (CSCD) [2]
367. Sabbaso nāmarūpasmiṃ, yassa natthi mamāyitaṃ;
Asatā ca na socati, sa ve ‘‘bhikkhū’’ti vuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 三六七 若於名與色,不著我我所,非有故無憂,彼實稱比丘。 [MettFn25-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
367 對於一切的名色法,不執取為「我或我的」,
對五蘊壞滅無憂者,他的確可稱為比丘。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:一切名色,非有莫惑,不近不憂,乃為比丘T4,572a
  2. 出曜經:一切名色,非有莫惑,不近不愛,乃為比丘T4,766a
  3. 法集要頌經:一切諸名色,非有莫生惑,不近則不愛,乃名真苾芻T4,796c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE IS A BHIKKHU WHO HAS NO ATTACHMENT

  1. He who has no thought of "l" and "mine" whatever towards mind and body, he who grieves not for that which he has not, he is, indeed, called a bhikkhu.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 367. He who has no attachment whatsoever for the mind and body, who does not grieve for what he has not — he is truly called a monk.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

367

For whom, in name & form
  in every way,
there's no sense of mine,
& who doesn't grieve
for what's not:
he's deservedly called
  a monk.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
367
If body and mind in any way
A monk as ‘his’ does not conceive;
For what is not, he’s undismayed,
A monk is justly said to be.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 367 He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu.
英譯(Cited from DLMBS) [12]
DhP 367
Who is not attached to anything in his whole mind and body,
who does not grieve for nonexistent things, he is truly called a monk. [DLMBSFn-V367]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 367
Dhammapada Dhp. 368
巴利原典 (PTS) [1]
368. Mettāvihārī yo bhikkhū pasanno buddhasāsane
Adhigacche padaṃ santaṃ saṅkhārūpasamaṃ sukhaṃ.
巴利原典 (CSCD) [2]
368. Mettāvihārī yo bhikkhu, pasanno buddhasāsane;
Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukhaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三六八 住於慈悲比丘,喜悅佛陀教法,到達寂靜安樂,諸行解脫境界。 [MettFn25-07][MettFn25-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
368 住於慈愛及喜歡佛陀教法的比丘
他將會證悟寂靜、諸行止息與安樂的涅槃。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:比丘為慈,愛敬佛教,深入止觀,滅行乃安T4,572a
  2. 出曜經:比丘為慈,愛敬佛教,深入止觀,滅行乃安T4,764c
  3. 出曜經:比丘得慈定,承受諸佛教,極得滅盡跡,無親慎莫覩T4,766b
  4. 法集要頌經:苾芻為慈愍,愛敬於佛教,深入妙止觀,滅穢行乃安T4,796b
  5. 法集要頌經:苾芻得慈定,承受諸佛教,極得滅盡跡,無親慎莫覩T4,796c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE BHIKKHU WHO RADIATES LOVING-KINDNESS RADIATES PEACE

  1. The bhikkhu who abides in loving-kindness, [NāradaFn25-06] who is pleased with the Buddha's Teaching, attains to that state of peace and happiness, [NāradaFn25-07] the stilling of conditioned things.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 368. The monk who abides in universal love and is deeply devoted to the Teaching of the Buddha attains the peace of Nibbana, the bliss of the cessation of all conditioned things.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

368 [ThaniSFn-V368]

Dwelling in kindness, a monk
with faith in the Awakened One's teaching,
would attain the good state,
     the peaceful state:
stilling-of-fabrications ease.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
368
The monk who abides in goodwill and who is devoted to the Buddha’s teaching, reaches the peaceful state, the allaying of causal conditions, bliss.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 368 The Bhikshu who acts with kindness, who is calm in the doctrine of Buddha, will reach the quiet place (Nirvana), cessation of natural desires, and happiness.
英譯(Cited from DLMBS) [12]
DhP 368
The monk, who is abiding in loving-kindness and trusting in the Buddha's teaching,
will acquire the peaceful state of Nirvana, quieting of all conditioned things and happiness. [DLMBSFn-V368]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 368
Dhammapada Dhp. 369
巴利原典 (PTS) [1]
369. Siñca bhikkhu imaṃ nāvaṃ sittā te lahumessati
Chetvā rāgaṃ dosaṃ ca tato nibbāṇamehisi.
巴利原典 (CSCD) [2]
369. Siñca bhikkhu imaṃ nāvaṃ, sittā te lahumessati;
Chetvā rāgañca dosañca, tato nibbānamehisi.
漢譯( 了參 法師 譯, 文言文版) [3] 三六九 比丘汲此舟(水),(水)去則舟輕快。斷除貪欲瞋恚,則得證於涅槃。 [LChnFn25-01][MettFn25-08][MettFn25-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
369 比丘,汲掉這船(自身)的水(邪念)。被你汲掉水後,
它就能迅速地行駛。斷除貪欲和瞋恨後,你將會證悟涅槃。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:比丘扈船,中虛則輕,除婬怒癡,是為泥洹T4,572a
  2. 出曜經:比丘速抒船,以抒便當輕,永斷貪欲情,然後至泥洹T4,733b
  3. 法集要頌經:苾芻速杼船,以杼便當輕,求斷貪欲情,然後至圓寂T4,790c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

GIVE UP LUST AND HATRED

  1. Empty this boat, [NāradaFn25-08] O bhikkhu! Emptied by you it will move swiftly. Cutting off lust and hatred, to Nibbāna you will thereby go.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 369. Empty this boat, O monk! Emptied, it will sail lightly. Rid of lust and hatred, you shall reach Nibbana.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

369 [ThaniSFn-V369]

Monk, bail out this boat.
It will take you lightly when bailed.
Having cut through passion, aversion,
you go from there to Unbinding.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
369
This heavy vessel you should bail:
When emptied it will swiftly sail.
Discard all anger,
Shed all greed,
Thence to Nibbana you’ll proceed.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 369 O Bhikshu, empty this boat! if emptied, it will go quickly; having cut off passion and hatred thou wilt go to Nirvana.
英譯(Cited from DLMBS) [12]
DhP 369
Empty this boat, monk! Empty it will travel quickly.
Having cut off passion and hatred, you will approach the Nirvana. [DLMBSFn-V369]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 369
Dhammapada Dhp. 370
巴利原典 (PTS) [1]
370. Pañca chinde pañca jahe pañca cuttari bhāvaye
Pañcasaṅgātigo bhikkhu oghatiṇṇo'ti vuccati.
巴利原典 (CSCD) [2]
370. Pañca chinde pañca jahe, pañca cuttari bhāvaye;
Pañca saṅgātigo bhikkhu, ‘‘oghatiṇṇo’’ti vuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 三七0 五斷及五棄,而五種勤修。越五著比丘──名渡瀑流者。 [LChnFn25-02][LChnFn25-03][LChnFn25-04][LChnFn25-05][LChnFn25-06][MettFn25-09][MettFn25-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
370 斷除五個(下分結) [CFFn25-02] ,捨棄五個(上分結) [CFFn25-03] ,再
培育五個(五根) [CFFn25-04] 。已超越五種執著 [CFFn25-05] 的比丘被稱
為「已越渡暴流者」。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:捨五斷五,思惟五根,能分別五,乃渡河淵T4,572a
2. 雜含1002:斷除五捨五,增修於五根,超越五和合,比丘度流淵T2,262c
3. 雜含1312:斷五捨於五,五法上增修,超五種積聚,名比丘度流T2,360c
4. 別雜140:能斷於五蓋,棄捨於五欲,增上修五根,成就五分法,能渡駛流水,得名為比丘T2,427c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

FLOOD-CROSSER IS ONE WHO HAS GIVEN UP THE FETTERS

  1. Five cut off, [NāradaFn25-09] five give up, [NāradaFn25-10] five further cultivate. [NāradaFn25-11] The bhikkhu who has gone beyond the five bonds [NāradaFn25-12] is called a "Flood-Crosser".
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 370. Cut off the five, abandon the five, and cultivate the five. The monk who has overcome the five bonds is called one who has crossed the flood. [BudRkFn-v370]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

370 [ThaniSFn-V370]

Cut through five,
let go of five,
& develop five above all.
A monk gone past five attachments
is said to have crossed the flood.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
370
Five fetters extinguish,
Five fetters relinquish,
Five powers, moreover, establish.
The monk who has quelled
The five bonds as well,
Has transcended the ocean of anguish.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 370 Cut off the five (senses), leave the five, rise above the five. A Bhikshu, who has escaped from the five fetters, he is called Oghatinna, 'saved from the flood.'
英譯(Cited from DLMBS) [12]
DhP 370
Cut off five things, abandon five, five further cultivate.
The monk who has overcome five attachments is called the one who has crossed over the flood. [DLMBSFn-V370]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 370
Dhammapada Dhp. 371
巴利原典 (PTS) [1]
371. Jhāya bhikkhu mā ca pāmado
Mā te kāmaguṇe bhamassu cittaṃ
Mā lohaguḷaṃ gilī pamatto
Mā kandi dukkhamidanti ḍayhamāno.
巴利原典 (CSCD) [2]
371. Jhāya bhikkhu [jhāya tuvaṃ bhikkhu (?)] mā pamādo [mā ca pamādo (sī. syā. pī.)], mā te kāmaguṇe ramessu [bhamassu (sī. pī.), bhavassu (syā.), ramassu (ka.)] cittaṃ;
Mā lohaguḷaṃ gilī pamatto, mā kandi ‘‘dukkhamida’’nti ḍayhamāno.
漢譯( 了參 法師 譯, 文言文版) [3] 三七一 修定莫放逸,心莫惑於欲!莫待吞鐵丸,燒然乃苦號! [MettFn25-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
371 修禪吧,比丘,莫放逸!莫讓你的心沉迷於欲樂。
莫放逸而吞(熱)鐵丸,別在地獄裡被燒時哀號
「這真是苦!」
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:禪無放逸,莫為欲亂,不吞洋銅,自惱燋形T4,572a
  2. 出曜經:禪無放逸,莫為欲亂,無吞洋銅,自惱燋形T4,766c
  3. 出曜經:在靜自修學,慎勿逐欲跡,莫吞熱鐵丸,[口*睪]哭受其報T4,761b
  4. 法集要頌經:禪行無放逸,莫為欲亂心,無吞洋銅汁,自惱燋形軀T4,796c
  5. 法集要頌經:在靜自修學,慎勿逐欲跡,莫吞熱鐵丸,嘷哭受其報T4,795c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

MEDITATE EARNESTLY

  1. Meditate, O bhikkhu! Be not heedless. Do not let your mind whirl on sensual pleasures. Do not be careless and swallow a ball of lead. As you burn cry not "This is sorrow".
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 371. Meditate, O monk! Do not be heedless. Let not your mind whirl on sensual pleasures. Heedless, do not swallow a red-hot iron ball, lest you cry when burning, "O this is painful!"
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

371

Practice jhana, monk,
and don't be heedless.
Don't take your mind roaming
in sensual strands.
Don't swallow — heedless —
the ball of iron aflame.
Don't burn & complain: 'This is pain.'
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
371
Do not be slack, monk: meditate!
Don’t let your thinking round pleasure gyrate.
Don’t later swallow an iron ball aflame –
And don’t (when you’re burning) then cry “I’m in pain!”
英譯(Translated from the Pali by Friedrich Max Müller) [10] 371 Meditate, O Bhikshu, and be not heedless! Do not direct thy thought to what gives pleasure that thou mayest not for thy heedlessness have to swallow the iron ball (in hell), and that thou mayest not cry out when burning, 'This is pain.'
英譯(Cited from DLMBS) [12]
DhP 371
Meditate, o monk! Don't be negligent!
Let your mind not wander in the five strands of sensual pleasures.
Don't negligently swallow the metal ball.
When you are burning, don't lament, "This is suffering!" [DLMBSFn-V371]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 371
Dhammapada Dhp. 372
巴利原典 (PTS) [1]
372. Natthi jhānaṃ apaññassa paññā natthi ajhāyato
Yamhi jhānaṃ ca paññā ca sa ve nibbāṇasantike.
巴利原典 (CSCD) [2]
372. Natthi jhānaṃ apaññassa, paññā natthi ajhāyato [ajjhāyino (ka.)];
Yamhi jhānañca paññā ca, sa ve nibbānasantike.
漢譯( 了參 法師 譯, 文言文版) [3] 三七二 無慧者無定,無定者無慧。兼具定與慧,彼實近涅槃。 [MettFn25-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
372 無智慧者無禪那,無禪定者無智慧。
擁有禪那與智慧,他確實已近涅槃。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:無禪不智,無智不禪,道從禪智,得至泥洹T4,572a
  2. 出曜經:無禪不智,無智不禪,道從禪智,得近泥洹T4,766b
  3. 法集要頌經:無禪則無智,無智則無禪,道從禪智生,得近圓寂路T4,796c
4. 異門足論:非有定無慧,非有慧無定,要有定有慧,方證於涅槃T26, 375b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THERE IS NO WISDOM IN THOSE WHO DO NOT THINK

  1. There is no concentration in one who lacks wisdom, nor is there wisdom in him who lacks concentration. In whom are both concentration and wisdom, he, indeed, is in the presence of Nibbāna.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 372. There is no meditative concentration for him who lacks insight, and no insight for him who lacks meditative concentration. He in whom are found both meditative concentration and insight, indeed, is close to Nibbana.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

372

     There's     no jhana
  for one with   no discernment,
                 no
discernment
  for one with   no jhana.
  But one with   both jhana
                 &
discernment:
he's on the verge
     of Unbinding.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
372
In one without wisdom, there’s no concentration;
Without concentration, there’s no revelation.
Whoever has wisdom together with jhana,
Indeed, is not far from beholding Nibbana.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 372 Without knowledge there is no meditation, without meditation there is no knowledge: he who has knowledge and meditation is near unto Nirvana.
英譯(Cited from DLMBS) [12]
DhP 372
There is no meditation for the ignorant one. There is no wisdom for someone, who does not meditate.
Who has both wisdom and meditation, he is indeed close to the Nirvana. [DLMBSFn-V372]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 372
Dhammapada Dhp. 373
巴利原典 (PTS) [1]
373. Suññāgāraṃ paviṭṭhassa santacittassa bhikkhuno
Amānusī rati hoti sammā dhammaṃ vipassato.
巴利原典 (CSCD) [2]
373. Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;
Amānusī rati hoti, sammā dhammaṃ vipassato.
漢譯( 了參 法師 譯, 文言文版) [3] 三七三 比丘入屏虛,彼之心寂靜,審觀於正法,得受超人樂。 (研讀). [NandFn25-01][LChnFn25-07][MettFn25-10][MettFn25-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
373 對於進入空屋、心平靜的比丘、
清晰觀照法者,他體驗超人樂。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:當學入空,靜居止意,樂獨屏處,一心觀法T4,572a
  2. 出曜經:當學入空,比丘靜居,樂非人處,觀察等法T4,765c
  3. 法集要頌經:當學入空定,苾芻常安靜,愛樂非人處,觀察平等法T4,796c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE WHO IS CALM EXPERIENCES TRANSCENDENTAL JOY

  1. The bhikkhu who has retired to a lonely abode, who has calmed his mind, who perceives the doctrine clearly, experiences a joy transcending that of men. [NāradaFn25-13]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 373. The monk who has retired to a solitary abode and calmed his mind, who comprehends the Dhamma with insight, in him there arises a delight that transcends all human delights.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

373-374

A monk with his mind at peace,
going into an empty dwelling,
clearly seeing the Dhamma aright:
  his delight is more
  than human.

However it is,
however it is he touches
the arising-&-passing of aggregates:
he gains rapture & joy:
  that, for those who know it,
     is deathless,
     the Deathless.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
373
The monk who has gone to a lonely hut
And made his mind serene,
Discovers a joy of unearthly delight,
Having Dhamma insightfully seen.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 373 A Bhikshu who has entered his empty house, and whose mind is tranquil, feels a more than human delight when he sees the law clearly.
英譯(Cited from DLMBS) [12]
DhP 373
The monk, who dwells in solitude, whose mind is tranquil,
and who truly sees the Dharma with insight, experiences superhuman joy. [DLMBSFn-V373]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 373
Dhammapada Dhp. 374
巴利原典 (PTS) [1]
374. Yato yato sammasati khandhānaṃ udayabbayaṃ
Labhati pītipāmojjaṃ amataṃ taṃ vijānataṃ.
巴利原典 (CSCD) [2]
374. Yato yato sammasati, khandhānaṃ udayabbayaṃ;
Labhatī [labhati (pī.), labhate (ka.)] pītipāmojjaṃ, amataṃ taṃ vijānataṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三七四 若人常正念:諸蘊之生滅,獲得喜與樂,知彼得不死。 [MettFn25-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
374 每當觀照五蘊的生滅時,他獲得喜悅。
那就是了知者的不死。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:常制五陰,伏意如水,清淨和悅,為甘露味T4,572a
  2. 出曜經:當制五陰,服意如水,清淨和悅,為甘露味T4,765c
  3. 法集要頌經:當制於五蘊,服意如水流,清淨恒和悅,為飲甘露味T4,796c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE IS HAPPY WHO REFLECTS ON RISE AND FALL

  1. Whenever he reflects on the rise and fall of the Aggregates, he experiences joy and happiness. To "those who know" that (reflection [NāradaFn25-14] ) is Deathless.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 374. Whenever he sees with insight the rise and fall of the aggregates, he is full of joy and happiness. To the discerning one this reflects the Deathless. [BudRkFn-v374]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

373-374

A monk with his mind at peace,
going into an empty dwelling,
clearly seeing the Dhamma aright:
  his delight is more
  than human.

However it is,
however it is he touches
the arising-&-passing of aggregates:
he gains rapture & joy:
  that, for those who know it,
     is deathless,
     the Deathless.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
374
When, or wherever, a bhikkhu reflects
On the rise and the fall of the five aggregates,
He savours the joy and felicity
That is known to draw near immortality.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 374 As soon as he has considered the origin and destruction of the elements (khandha) of the body, he finds happiness and joy which belong to those who know the immortal (Nirvana).
英譯(Cited from DLMBS) [12]
DhP 374
Whenever one understands thoroughly the rise and fall of the five aggregates,
he will obtain joy and happiness. For those, who understand, this is known as "the deathlessness". [DLMBSFn-V374]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 374
Dhammapada Dhp. 375
巴利原典 (PTS) [1]
375. Tatrāyamādi bhavati idha paññassa bhikkhuno
Indriyagutti santuṭṭhī pātimokkhe ca saṃvaro.
巴利原典 (CSCD) [2]
375. Tatrāyamādi bhavati, idha paññassa bhikkhuno;
Indriyagutti santuṭṭhi, pātimokkhe ca saṃvaro.
漢譯( 了參 法師 譯, 文言文版) [3] 三七五 若智慧比丘,於世先作是:攝根及知足,護持別解脫。 [MettFn25-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
375-376 於此有慧的比丘,修行之始他應該:
防護諸根且知足、遵守護解脫律儀、
親近活命清淨者、精進不懈之善友、
他的為人應友善,他的行為應端正;
因此充滿了喜悅,他將能夠終止苦。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:不受所有,為慧比丘,攝根知足,戒律悉持,生當行淨,求善師友T4,572a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A WISE BHIKKHU MUST POSSESS HIS CARDINAL VIRTUES

  1. And this becomes the beginning here for a wise bhikkhu: sense-control, contentment, restraint with regard to the Fundamental Code (Pātimokkha [NāradaFn25-15] ), association with beneficent and energetic friends whose livelihood is pure.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 375. Control of the senses, contentment, restraint according to the code of monastic discipline — these form the basis of holy life here for the wise monk.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

375-376

Here the first things
for a discerning monk
are     guarding the senses,
  contentment,
  restraint in line with the Patimokkha.
He should associate with admirable friends.
Living purely, untiring,
  hospitable by habit,
  skilled in his conduct,
  gaining a manifold joy,
he will put an end
to suffering & stress.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
375
Guarding senses, being content,
By the bhikkhu’s Code restrained;
With upright friends being intimate,
Whose lifestyle’s pure, not indolent:
These are training rudiments
For the sapient mendicant.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 375 And this is the beginning here for a wise Bhikshu: watchfulness over the senses, contentedness, restraint under the law; keep noble friends whose life is pure, and who are not slothful.
英譯(Cited from DLMBS) [12]
DhP 375
This here are the basic tasks for the wise monk:
watchfulness over his senses, contentment and restraint in the monk's precepts. [DLMBSFn-V375]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 375
Dhammapada Dhp. 376
巴利原典 (PTS) [1]
376. Mitte bhajassu kalyāṇe suddhājīve atandite
Paṭisanthāravuttyassa ācārakusalo siyā
Tato pāmojjabahulo dukkhassantaṃ karissasi.
巴利原典 (CSCD) [2]
376. Mitte bhajassu kalyāṇe, suddhājīve atandite;
Paṭisanthāravutyassa [paṭisandhāravutyassa (ka.)], ācārakusalo siyā;
Tato pāmojjabahulo, dukkhassantaṃ karissati.
漢譯( 了參 法師 譯, 文言文版) [3] 三七六 態度須誠懇,行為須端正;是故彼多樂,得滅盡諸苦。[MettFn25-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
375-376 於此有慧的比丘,修行之始他應該:
防護諸根且知足、遵守護解脫律儀、
親近活命清淨者、精進不懈之善友、
他的為人應友善,他的行為應端正;
因此充滿了喜悅,他將能夠終止苦。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:智者成人,度苦致喜T4,572a
  2. 出曜經:念親同朋友,正命無雜糅,施知應所施,亦令威儀具,比丘備眾行,乃能盡苦際T4,765b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BHIKKHU SHOULD BE CORDIAL IN ALL HIS WAYS

  1. Let him be cordial in his ways and refined in conduct; filled thereby with joy, he will make an end of ill.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 376. Let him associate with friends who are noble, energetic, and pure in life, let him be cordial and refined in conduct. Thus, full of joy, he will make an end of suffering.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

375-376

Here the first things
for a discerning monk
are     guarding the senses,
  contentment,
  restraint in line with the Patimokkha.
He should associate with admirable friends.
Living purely, untiring,
  hospitable by habit,
  skilled in his conduct,
  gaining a manifold joy,
he will put an end
to suffering & stress.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
376
May you be hospitable,
Mannerly, agreeable!
You will thereby joy attain,
Making thus an end of pain.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 376 Let him live in charity, let him be perfect in his duties; then in the fulness of delight he will make an end of suffering.
英譯(Cited from DLMBS) [12]
DhP 376
Associate with virtuous friends who are of pure livelihood and active.
Act friendly and let your behavior be good.
Then, full of joy, you will make an end of suffering. [DLMBSFn-V376]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 376
Dhammapada Dhp. 377
巴利原典 (PTS) [1]
377. Vassikā viya pupphāni maddavāni pamuñcati
Evaṃ rāgaṃ ca dosaṃ ca vippamuñcetha bhikkhavo.
巴利原典 (CSCD) [2]
377. Vassikā viya pupphāni, maddavāni [majjavāni (ka. ṭīkā) paccavāni (ka. aṭṭha.)] pamuñcati;
Evaṃ rāgañca dosañca, vippamuñcetha bhikkhavo.
漢譯( 了參 法師 譯, 文言文版) [3] 三七七 如跋悉迦花,枯萎而凋謝,汝等諸比丘,棄貪瞋亦爾。 [LChnFn25-08][MettFn25-12][NandFn25-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
377 就像茉莉花樹令其枯萎的花脫落,
諸比丘,你們亦應捨棄貪欲與瞋恨。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:如衛師華,熟如自墮,釋婬怒癡,生死自解T4,572a
  2. 出曜經:猶如雨時華,萌芽始欲敷,婬怒癡如是,比丘得解脫T4,709c
  3. 法集要頌經:如末哩妙華,末拘羅清淨,貪欲瞋若除,苾芻淨香潔T4,786a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

CAST OFF LUST AND HATRED

  1. As the jasmine creeper sheds its withered flowers, even so, O bhikkhus, should you totally cast off lust and hatred.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 377. Just as the jasmine creeper sheds its withered flowers, even so, O monks, should you totally shed lust and hatred!
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

377

Shed passion
& aversion, monks —
as a jasmine would,
its withered flowers.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
377
The jasmine plant sheds
Its flowers that are dead,
Just as monks must forsake
All their lust and their hate.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 377 As the Vassika plant sheds its withered flowers, men should shed passion and hatred, O ye Bhikshus!
英譯(Cited from DLMBS) [12]
DhP 377
Just like the jasmine sheds its withered flowers,
so you should shed passion and hatred, monks. [DLMBSFn-V377]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 377
Dhammapada Dhp. 378
巴利原典 (PTS) [1]
378. Santakāyo santavāco santavā susamāhito
Vantalokāmiso bhikkhu upasanto'ti vuccati.
巴利原典 (CSCD) [2]
378. Santakāyo santavāco, santavā susamāhito [santamano susamāhito (syā. pī.), santamano samāhito (ka.)];
Vantalokāmiso bhikkhu, ‘‘upasanto’’ti vuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 三七八 身靜及語靜,心寂住三昧,捨俗樂比丘,是名寂靜者。 [MettFn25-13]
漢譯( 敬法 法師 譯, 白話文版) [4]
378 身平靜、語平靜、意平靜、(三門)善平定、
已捨棄世俗利養的比丘稱為「寂靜者」。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:止身止言,心守玄默,比丘棄世,是為受寂T4,572a
  2. 出曜經:能自護身口,護意無有惡,後獲禁戒法,故號為比丘T4,766c
  3. 法集要頌經:息身而息意,攝口亦乃善,捨世為苾芻,度苦無有礙T4,796c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE IS PEACEFUL WHO IS FREE FROM ALL WORLDLY THINGS

  1. The bhikkhu who is calm in body, calm in speech, calm in mind, who is well-composed, who has spewed out worldly things, is truly called a "peaceful one".
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 378. The monk who is calm in body, calm in speech, calm in thought, well-composed and who has spewn out worldliness — he, truly, is called serene.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

378

Calmed in body,
calmed in speech,
well-centered & calm,
having disgorged the baits of the world,
a monk is called
  thoroughly
  calmed.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
378
Peaceful in conduct,
Peaceful in speaking,
Inwardly still,
And peaceful in thinking:

Having brushed off the world
With its lure and its charm,
A monk who’s like this
Is one truly called ‘calm’.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 378 The Bhikshu whose body and tongue and mind are quieted, who is collected, and has rejected the baits of the world, he is called quiet.
英譯(Cited from DLMBS) [12]
DhP 378
The monk who is calm in body, calm in speech, tranquil, composed,
and has discarded all worldly gains, is called calmed. [DLMBSFn-V378]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 378
Dhammapada Dhp. 379
巴利原典 (PTS) [1]
379. Attanā vodayattānaṃ paṭimāse'ttamattanā
So attagutto satimā sukhaṃ bhikkhu vihāhisi.
巴利原典 (CSCD) [2]
379. Attanā codayattānaṃ, paṭimaṃsetha attanā [paṭimāse attamattanā (sī. pī.), paṭimaṃse tamattanā (syā.)];
So attagutto satimā, sukhaṃ bhikkhu vihāhisi.
漢譯( 了參 法師 譯, 文言文版) [3] 三七九 汝當自警策,汝應自反省!自護與正念,比丘住安樂。 [MettFn25-14]
漢譯( 敬法 法師 譯, 白話文版) [4]
379 比丘,你應訓誡自己、檢討自己、防護自己
及保持正念,如此你將安樂地生活。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:當自勅身,內與心爭,護身念諦,比丘惟安T4,572a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE WHO GUARDS HIMSELF LIVES HAPPILY

  1. By self do you censure yourself. By self do you examine yourself. Self-guarded and mindful, O bhikkhu, you will live happily.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 379. By oneself one must censure oneself and scrutinize oneself. The self-guarded and mindful monk will always live in happiness.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

379

You yourself should reprove yourself,
         should examine
yourself.
As a self-guarded monk
with guarded self,
mindful, you dwell at ease.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
379
Monk, you must inspect yourself,
And you should exhort yourself.
Mindful and self-guarded thus,
You will live in happiness.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 379 Rouse thyself by thyself, examine thyself by thyself, thus self- protected and attentive wilt thou live happily, O Bhikshu!
英譯(Cited from DLMBS) [12]
DhP 379
You yourself exhort and control yourself.
The monk, who is self-guarded and mindful, will live happily. [DLMBSFn-V379]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 379
Dhammapada Dhp. 380
巴利原典 (PTS) [1]
380. Attā hi attano nātho attā hi attano gati
Tasmā saññamayattānaṃ assaṃ bhadraṃ'va vāṇijo.
巴利原典 (CSCD) [2]
380. Attā hi attano nātho, (ko hi nātho paro siyā) [( ) videsapotthakesu natthi]
Attā hi attano gati;
Tasmā saṃyamamattānaṃ [saṃyamaya’ttānaṃ (sī. pī.)], assaṃ bhadraṃva vāṇijo.
漢譯( 了參 法師 譯, 文言文版) [3] 三八0 自為自保護。自為自依怙。自為自調御,如商調良馬。 [MettFn25-14]
漢譯( 敬法 法師 譯, 白話文版) [4]
380 自己是自己的依歸,(他人怎能作為依歸?)
自己是自己的依靠。
因此你應抑制自己,就像商人抑制良馬。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:我自為我,計無有我,故當損我,調乃為賢T4,572a
  2. 出曜經:自為自衛護,自歸求自度,是故躬自慎,如商賈良馬T4,712c
  3. 法集要頌經:自師自衛護,自歸求自度,是故躬謹慎,如商賈智馬T4,787a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

YOU ARE YOUR OWN SAVIOUR

  1. Self, indeed, is the protector of self. Self, indeed, is one's refuge. Control, therefore, your own self as a merchant controls a noble steed.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 380. One is one's own protector, one is one's own refuge. Therefore, one should control oneself, even as a trader controls a noble steed.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

380

Your own self is
your own mainstay.
Your own self is
your own guide.
Therefore you should
watch over yourself —
as a trader, a fine steed.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
380
The protector of you, is you.
You are your destiny, too.
Yourself, you should therefore control and restrain
Like a dealer in horses a fine steed would tame.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 380 For self is the lord of self, self is the refuge of self; therefore curb thyself as the merchant curbs a good horse.
英譯(Cited from DLMBS) [12]
DhP 380
One is indeed one's own lord.
One is indeed one's own destiny.
Therefore restrain yourself,
just like a merchant restrains a good horse. [DLMBSFn-V380]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 380
Dhammapada Dhp. 381
巴利原典 (PTS) [1]
381. Pāmojjabahulo bhikkhu pasanno buddhasāsane
Adhigacche padaṃ santaṃ saṅkhārūpasamaṃ sukhaṃ.
巴利原典 (CSCD) [2]
381. Pāmojjabahulo bhikkhu, pasanno buddhasāsane;
Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukhaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三八一 比丘具歡喜心,誠信佛陀教法,到達寂靜安樂,諸行解脫境界。 [MettFn25-15][NandFn25-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
381 充滿喜悅及喜歡佛陀教法的比丘
他將會證悟寂靜、諸行止息與安樂的涅槃。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:喜在佛教,可以多喜,至到寂寞,行滅永安T4,572b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

WITH JOY AND FAITH TRY TO WIN YOUR GOAL

  1. Full of joy, full of confidence in the Buddha's Teaching, the bhikkhu will attain the Peaceful State, the stilling of conditioned things, the bliss (supreme).
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 381. Full of joy, full of faith in the Teaching of the Buddha, the monk attains the Peaceful State, the bliss of cessation of conditioned things.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

381 [ThaniSFn-V381]

A monk with a manifold joy,
with faith in the Awakened One's teaching,
would attain the good state,
     the peaceful state:
stilling-of-fabrications ease.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
381
The monk who is full of joy, who is devoted to the Buddha’s teaching, reaches the peaceful state, the allaying of causal conditions, bliss.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 381 The Bhikshu, full of delight, who is calm in the doctrine of Buddha will reach the quiet place (Nirvana), cessation of natural desires, and happiness.
英譯(Cited from DLMBS) [12]
DhP 381
The monk who is full of joy and trusting in the Buddha's teaching,
will acquire the peaceful state of Nirvana, quieting of all conditioned things and happiness. [DLMBSFn-V381]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 381
Dhammapada Dhp. 382
巴利原典 (PTS) [1]
382. Yo have daharo bhikkhu yuñjati buddhasāsane
So imaṃ lokaṃ pabhāseti abbhā mutto'va candimā.

Bhikkhuvaggo pañcavīsatimo.

巴利原典 (CSCD) [2]
382. Yo have daharo bhikkhu, yuñjati buddhasāsane;
Somaṃ [so imaṃ (sī. syā. kaṃ. pī.)] lokaṃ pabhāseti, abbhā muttova candimā.

Bhikkhuvaggo pañcavīsatimo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

三八二 比丘雖年少,勤行佛陀教,彼輝耀此世,如月出雲翳。 [MettFn25-16]

比丘品第二十五竟

漢譯( 敬法 法師 譯, 白話文版) [4]
382 這個年輕的比丘,致力於佛的教法,
他照耀這個世間,如脫離雲的明月。

比丘品第廿五完畢

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:儻有少行,應佛教戒,此照世間,如日無曀T4,572a
  2. 法句經:少壯捨家,盛修佛教,是照世間,如月雲消T4,562a
  3. 法句譬喻經:少壯捨家,盛修佛教,是照世間,如月雲消T4,584b
  4. 出曜經:少壯捨家,盛修佛教,是照世間,如月雲消T4,704c
  5. 法集要頌經:少年而出家,求佛深妙法,是光照世間,如月晃雲散T4,785b
6. 雜含1077:少壯年出家,精勤修佛教,是則照世間,如雲解月現T2,281b
7. 增一:比丘老少壯,修行佛法行,是照於世間,如彼月雲消T2,721b
8. 鴦崛:夫年少比丘,亦應佛成佛,此明照世間,如月雲霧消T2,512a
9. 大婆沙:善修息念滿,漸習隨佛教,彼能明照世,如日出重雲T26,135b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

EVEN A YOUNG MONK, IF DEVOUT, CAN ILLUMINE THE WHOLE WORLD

  1. The bhikkhu who, while still young, devotes himself to the Buddha's Teaching, illumines this world like the moon freed from a cloud.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 382. That monk who while young devotes himself to the Teaching of the Buddha illumines this world like the moon freed from clouds.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

382

A young monk who strives
in the Awakened One's teaching,
  brightens the world
like the moon set free from a cloud.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
382
A bhikkhu though of tender years,
Who in the training is sincere,
This world of ours he glorifies:
A moon that shines in cloudless skies.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 382 He who, even as a young Bhikshu, applies himself to the doctrine of Buddha, brightens up this world, like the moon when free from clouds.
英譯(Cited from DLMBS) [12]
DhP 382
The monk who, while young, practices the teaching of the Buddha,
illuminates this world like a moon freed from cloud. [DLMBSFn-V382]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十一:雜品 Dhp. 382

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) 〔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) 〔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)

〔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) 〔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)

〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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) 〔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
[LChnFn25-01]〔註25-01〕 「舟」喻身體;「水」喻身中的念頭。
[LChnFn25-02]〔註25-02〕 「五種斷」指斷除五下分結 (Pa~nca orambhaagiyaasa'myojanaani)。即欲界貪 (Kaamaraago),瞋 (Vyaapaada),身見 (Sakkaayadi.t.thi),戒禁取 (Siilabhataparaamaasa),疑 (Vicikicchaa)。
[LChnFn25-03]〔註25-03〕 「五種棄」指棄捨五上分結(Pa~nca udhdambhaagiyaasa'myojanaani)。即色界貪 (Ruuparaaga),無色界貪 (Aruuparaaga),掉舉 (Uddhacca),慢 (Maana),無明 (Avijjaa)。
[LChnFn25-04]〔註25-04〕 「五種修」指勤修五根--信,進,念,定,慧。
[LChnFn25-05]〔註25-05〕 「五著」指貪,瞋,癡,慢,見。
[LChnFn25-06]〔註25-06〕 「瀑流」(Ogha) 有四--欲瀑流,有瀑流,見瀑流,無明瀑流。
[LChnFn25-07]〔註25-07〕 「屏處」(Su~n~na-aagaara) 即空閒處或靜處。
[LChnFn25-08]〔註25-08〕 跋悉迦(Vassika)是名花,據說此花之香勝於諸花。
[CFFn25-01]〔敬法法師註25-01〕 52 註釋:「 從正法 」(saddhammā)的意思是:這樣的比丘不會從三十七種菩提分法及九種出世間法退離。
[CFFn25-02]〔敬法法師註25-02〕 53 五下分結:身見(sakkāyadiṭṭhi)、疑(vicikkicchā)、戒禁取(sīlabbataparāmāsa)、欲欲(kāmarāga)與瞋恨(byāpāda)。
[CFFn25-03]〔敬法法師註25-03〕 54 五上分結:色欲(rūparāga)、無色欲(arūparāga)、慢(māna)、掉舉(uddhacca)及無明(avijjā)。
[CFFn25-04]〔敬法法師註25-04〕 55 五根是信、精進、念、定與慧。
[CFFn25-05]〔敬法法師註25-05〕 56 五種執著是貪、瞋、痴、慢與邪見。
[MettFn25-01](1, 2)

〔明法尊者註25-01〕 五位比丘各自調伏五根的一根,他們自自己調伏的那一根最難修。佛陀說,每一根同樣都難修。(Dhp. 361 cp. Dhp. 189) (cp. S.3.5./I,73; 《雜阿含1229經》,《別譯雜阿含56經》)

PS: 請參 法句經故事集 ,二十五~一、比丘應該調伏五根 (偈 360~361)。

[MettFn25-02]

〔明法尊者註25-02〕 有一位比丘善於投擲石頭,能準確命中。有一天,他投擲一隻大雁鳥,該雁墮落後喪命。同伴目睹後,向佛陀報告。佛陀因此說了此偈。

PS: 請參 法句經故事集 ,二十五~二、比丘殺死大雁鳥 (偈 362)。

[MettFn25-03]

〔明法尊者註25-03〕 提婆達多的黨羽之一瞿迦梨迦(Kokālika)因謗舍利弗與目犍連,墮紅蓮地獄。S.6.10.說瞿迦利迦向世尊說:「舍利弗、目犍連是惡欲(pāpicchā邪淫)者,是受惡欲所支配者。」因此,離去後不久,全身生瘡而死,墮紅蓮地獄。(cf. Sn.3-10.,A.10.89.,《別譯雜阿含106經》,《一卷.雜阿含5 經》,《大正No.203.《雜寶藏經》第28則「仇伽離謗舍利弗等緣」)

PS: 請參 法句經故事集 ,二十五~三、比丘應該慎言 (偈 363)。

[MettFn25-04]

〔明法尊者註25-04〕 佛陀宣告︰「四個月後即將般涅槃。」許多凡夫比丘生悚懼心,來親近佛陀,一夥人來討論「我們該怎麼辦?」有位達摩拉瑪比丘(Dhammārāmo)依然保持正常的作息,不來佛陀的身邊。其他比丘誤解他的心意,便向佛陀報告。達摩拉瑪比丘於是恭敬地向佛陀解釋,他對佛陀最崇敬的就是在佛陀般涅槃之前,證得阿羅漢果。佛陀讚歎他:「做得好!尊敬我的比丘,應該像你一樣。只有真正法隨法行(dhammānudhammaṁ paṭipajjantāyeva)的人才是真正尊敬我的人。」(與166偈的 故事--十二~十、精進的比丘 同)。

PS: 請參 法句經故事集 ,二十五~四、尊重佛陀的方法 (偈 364)。

[MettFn25-05](1, 2)

〔明法尊者註25-05〕 佛陀一位弟子跟提婆達多的一位弟子友好,這位比丘在提婆達多謀害佛陀不成之後,還去提婆達多的精舍住幾天。有人向佛陀報告這位比丘的行徑。這位比丘辯稱他沒有接受提婆達多的教義。佛陀告誡他,即使這樣,別人也會誤會是他的同黨。

PS: 請參 法句經故事集 ,二十五~五、比丘應該知足 (偈 365~366)。

[MettFn25-06]

〔明法尊者註25-06〕 一位「五上施者」婆羅門(Pañcaggadāyaka)很不好意思供養佛陀已吃過一部分的米飯,佛陀說︰剩飯無所謂。五上施者問佛陀如何定義「比丘」。佛陀以偈頌回答。

PS: 請參 法句經故事集 ,二十五~六、所有供養品都一樣 (偈 367)。

[MettFn25-07]〔明法尊者註25-07〕 住於慈悲 ︰mettāvihārī慈住。DhpA.︰慈業處的作業,住於慈,生産第三禪、第四禪(tikacatukkajjhāne,按︰阿毘達摩的分類方式為五禪)。
[MettFn25-08]〔明法尊者註25-08〕 :喻身體。 :喻念頭。
[MettFn25-09]〔明法尊者註25-09〕 「 五斷 」,即五下分結:身見(sakkāyadiṭṭhi)、疑(vicikkicchā)、戒禁取見(sīlabbataparāmāsa(非正因以為因,非正道以為道的見解)、欲欲(kāmarāga五官的欲望)、瞋恚(byapada)。「 五棄 」,即五上分結:色界貪欲(rūparāga)、無色界貪欲(arūparāga)、慢(māna)、掉舉(uddhacca)、無明(avijjā)。「 五種勤修 」,即五根:信、精進、念、定與慧。。「 五著 」,即五種執著:貪、瞋、痴、慢、邪見。 (Dhp. 370 cf. S.1.5./I,3; 《雜阿含經》1002、1312經,《別譯雜阿含經》140、311經)
[MettFn25-10]〔明法尊者註25-10〕 屏處 :suññāgāra,空閒處或靜處。
[MettFn25-11](1, 2, 3, 4, 5, 6, 7, 8, 9)

〔明法尊者註25-11〕 大迦旃延尊者(Mahākaccāna)在阿盤提國(Avantijanapade)的拘盧城( Kuraraghara)附近弘法時,有一位輸屢那優婆塞(Soṇo Koṭikaṇṇo)跟他出家。輸屢那比丘出家三年後,要到竹林精舍,經過家鄉,她母親以他的名義籌備大佈施會,請他在佈施會中做開示。說法當中,有一群小偷闖入她母親的家,女僕三度來通知她的母親,但是她母親不再乎錢財被拿走,她要聽法。她母親說的話被坐在附近的首領聽到,首領以為拿走這位有智慧,且高貴的女士的錢一定會被懲罰。當輸屢那比丘說法完畢已經是破曉,小偷首領率領手下向她的母親認錯,請求原諒。這群小偷明白他們的惡行之後,就出家為比丘。 (Dhp. 375 cp. Dhp. 185 )

PS: 請參 法句經故事集 ,二十五~七、虔誠的女士和小偷 (偈 368~376)。

[MettFn25-12]〔明法尊者註25-12〕 跋悉迦花:vassikā,茉莉花、夏雨花,據說此花之香勝過諸花香。
[MettFn25-13]

〔明法尊者註25-13〕 沙塔卡亞長老(Santakāyatthera)的前世是獅子。獅子獵到食物後,會休息 好幾天。沙塔卡亞比丘的舉止與獅子十分相似,坐著很少移動,如果移動手腳的話,會伸懶腰(kāyavijambhitā)。其他比丘認為他的舉止怪異,就向佛陀報告,佛陀聽完他們的敘述後,說:「諸比丘!比丘的應該舉止沈著,如沙塔卡亞比丘。」

PS: 請參 法句經故事集 ,二十五~九、比丘應該內心寧靜 (偈 378)。

[MettFn25-14](1, 2)

〔明法尊者註25-14〕 犁家長老(Naṅgalakulatthera難迦拉苦拉)是一位窮人。有一天,一位比丘 看見他穿破衣服耕種,就問他是否願意出家。他答應了,他把犁和舊衣服掛在一棵樹上去出家。出家後,他對比丘的生活不滿,想還俗。每次生起這種念頭的時候,他就到那棵樹下去,並且譴責自己:「不知羞恥!你還想還俗,穿舊衣,領薪過生活啊!」這樣自責之後,他的不滿就消失了。其他比丘問他為什麼經常到那棵樹下?他告訴他們:「我去親近我的老師(ācariya)。」後來,他證得阿羅漢果,就不再去那棵樹下了。其他比丘問他:「你現在怎麼不再去找你的老師了呢?」他回答說:「我以前去找老師,是因為有需要,但現在已經不需要了!」比丘們就向佛陀查證,佛陀告訴他們:「難迦拉苦拉已經證得阿羅漢果了。」本則故事跟143-144偈的卑盧帝沙(Pilotikatissa)的 故事-- 十~十、年輕比丘和破舊的衣服 雷同。 (Dhp. 380 cp. Dhp. 160 )

PS: 請參 法句經故事集 ,二十五~十、執著於老舊的衣服 (偈 379~380)。

[MettFn25-15]〔明法尊者註25-15〕 Dhp. 381 cp. Dhp. 368
[MettFn25-16]

〔明法尊者註25-16〕 修摩拿沙彌(Sumanasāmaṇera)是阿那律陀尊者的弟子。雖然非常年輕,但由於累世以來的善業,他已經是阿羅漢了,並且具有神通力。(cp. Dhp. 172 ) (cf. M.II, 104)

PS: 請參 法句經故事集 ,二十五~十二、沙彌顯神通 (偈 382)。

[NāradaFn25-01](Ven. Nārada 25-01) Bhikkhu is exclusively a Buddhist term. "Mendicant monk" may be suggested as the best English equivalent.
[NāradaFn25-02](Ven. Nārada 25-02) That is, in all senses, literally, everywhere.
[NāradaFn25-03](Ven. Nārada 25-03) Here the Pali term ajjhatta, literally, personal, refers to the subject of meditation.
[NāradaFn25-04](Ven. Nārada 25-04) Manta here means wisdom.
[NāradaFn25-05](Ven. Nārada 25-05) Samādhi, both mundane and supramundane concentration.
[NāradaFn25-06](Ven. Nārada 25-06) Having developed the third and fourth jhānas (ecstasies) with mettā (loving-kindness) as the object of meditation.
[NāradaFn25-07](Ven. Nārada 25-07) That is, Nibbāna.
[NāradaFn25-08](Ven. Nārada 25-08) The boat resembles the body, water resembles bad thoughts.
[NāradaFn25-09](Ven. Nārada 25-09) They are the five fetters (orambhāgiya saṃyojana) that pertain to this shore - namely: self-illusion (sakkāyadiññhi), doubt (vicikicchā), indulgence in (wrongful) rites and ceremonies (sīlabbataparāmāsa), sense-desire (kāmarāga), and hatred (pañigha).
[NāradaFn25-10](Ven. Nārada 25-10) They are the five fetters that pertain to the Farther Shore (uddhambhāgiyasaṃyojana), namely: attachment to the Realms of Form (rūparāga), attachment to the Formless Realms (arūparāga), conceit (māna), restlessness (uddhacca), and ignorance (avijjā).
[NāradaFn25-11](Ven. Nārada 25-11) Namely: confidence (saddhā), mindfulness (sati), effort (viriya), concentration (samādhi), and wisdom (pa¤¤ā). These five factors have to be cultivated if one desires to destroy the fetters.
[NāradaFn25-12](Ven. Nārada 25-12) See note under v. 342.
[NāradaFn25-13](Ven. Nārada 25-13) Amānusī ratī = the eight Attainments (aññhasamāpatti), the four Rūpa Jhānas and the four Arūpa Jhānas.
[NāradaFn25-14](Ven. Nārada 25-14) As it leads to Nibbāna.
[NāradaFn25-15](Ven. Nārada 25-15) Pātimokkha which deals with the rules that a bhikkhu is bound to observe.
[NāradaFn25-16](Ven. Nārada 25-16) Pañimaṃsetha attanā in some books
[BudRkFn-v370](Ven. Buddharakkhita (v. 370) The five to be cut off are the five "lower fetters": self-illusion, doubt, belief in rites and rituals, lust and ill-will. The five to be abandoned are the five "higher fetters": craving for the divine realms with form, craving for the formless realms, conceit, restlessness, and ignorance. Stream-enterers and once-returners cut off the first three fetters, non-returners the next two and Arahants the last five. The five to be cultivated are the five spiritual faculties: faith, energy, mindfulness, concentration, and wisdom. The five bonds are: greed, hatred, delusion, false views, and conceit.
[BudRkFn-v374](Ven. Buddharakkhita (v. 374) See note 17 (to v. 202).
[ThaniSFn-V360-361](1, 2) (Ven. Thanissaro V. V360-361) See note 7-8.
[ThaniSFn-V363](Ven. Thanissaro V. 363) "Counsel": In the context of Indian literary theory, this is the meaning of the word manta, which can also mean "chant." The literary context seems to be the proper one here.
[ThaniSFn-V368](Ven. Thanissaro V. 368) "Stilling-of-fabrications ease": the true ease and freedom experienced when all five aggregates are stilled.
[ThaniSFn-V369](Ven. Thanissaro V. 369) DhpA: The boat = one's own personhood (atta-bhava, the body-mind complex); the water that needs to be bailed out = wrong thoughts (imbued with passion, aversion, or delusion).
[ThaniSFn-V370](Ven. Thanissaro V. 370) DhpA: Cut through five = the five lower fetters that tie the mind to the round of rebirth (self-identity views, uncertainty, grasping at habits & practices, sensual passion, irritation); let go of five = the five higher fetters (passion for form, passion for formless phenomena, conceit, restlessness, ignorance); develop five = the five faculties (conviction, persistence, mindfulness, concentration, discernment); five attachments = passion, aversion, delusion, conceit, views.
[ThaniSFn-V381](Ven. Thanissaro V. 381) See note 368.
[DLMBSFn-V360](DLMBS Commentary V360) In Sāvatthi there were five monks who practiced restraint over just one of the senses. All of them claimed that they alone practiced the most important and difficult type of restraint. They quarreled for a long time and could not agree. Finally they went to ask the Buddha, who answered them with this verse (and the following one, DhP 361), saying that one must control all senses in order to reach the Awakenment.
[DLMBSFn-V361]

(DLMBS Commentary V361) The story for this verse is identical with the one for the previous verse (DhP 360).

Restraint over the six senses (in Buddhist psychology, the mind is counted as the sixths sense) is one of the basic requirements for really beneficial meditation practice. Without this control, the meditation cannot progress, because we will always be distracted from it by input from these very six senses. Therefore we must practice concentration and mindfulness in our daily lives and then apply this tool in our meditation practice.

[DLMBSFn-V362]

(DLMBS Commentary V362) There was a monk who was very skilled in throwing stones. Once he was sitting with his friends and they observed some geese flying over them. The monk boasted he could hit the eye of one of the geese. He took a pebble and threw it. The pebble hit the bird in the eye and the goose fell down dead.

Other monks reported the incident to the Buddha who admonished the monk with this verse, telling him not to hurt any living beings and to strive for the Awakenment by the way of practicing restraint.

[DLMBSFn-V363](DLMBS Commentary V363) Venerable Sāriputta and Venerable Moggallāna were abused by a monk named Kokālika. As a result, suffering befell Kokālika. The other monks then remarked that he had to suffer because he could not control his tongue. The Buddha replied with this verse, saying that control over one's mouth is very important.
[DLMBSFn-V364]

(DLMBS Commentary V364) Close to the age of eighty years, the Buddha announced that he would attain the Parinibbāna (pass away) very soon. The monks who had not attained the Awakenment yet, were very distressed and spent all the time with the Buddha, never leaving his presence. But there was a monk named Dhammārāma who did not come to see the Buddha but kept to himself. Other monks thought he was disrespectful towards the teacher. But Dhammārāma explained that in his opinion the highest homage to the Buddha would be if he could attain the Awakenment before the Buddha's passing away.

The Buddha praised Dhammārāma by this verse saying that a monk who really wants to pay homage to him should act as Dhammārāma did.

[DLMBSFn-V365]

(DLMBS Commentary V365) Devadatta was the Buddha's cousin, He envied the Buddha his position and even though he himself was not an Arahant he tried to form his own separate school in opposition to the Buddha.

Once a certain monk of the Buddha went to the Devadatta's monastery and appeared to be very friendly with the monks who lived there. He went there often, eating and enjoying that comfortable monastery. But still he claimed he did not become a follower of Devadatta. When the Buddha heard about this, he summoned the monk and told him this verse (and the following one, DhP 366) saying that he should not envy Devadatta's followers their comfort but should rather concentrate on his own meditation practice.

[DLMBSFn-V366]

(DLMBS Commentary V366) The story for this verse is identical with the one for the previous verse (DhP 365).

For a monk, material gains and comforts should not be important. A monk should disregard all the material gains and concentrate solely on spiritual gains. Material comfort can actually be a hindrance on the monk's path towards the Awakenment. Of course, this does not apply only to monks. All the Buddha's followers should view material wealth as not really important and spiritual wealth as the only really valuable thing.

[DLMBSFn-V367]

(DLMBS Commentary V367) In Sāvatthi lived a Brahmin and his wife who were followers of the Buddha. Often they offered almsfood to him and the monks.

One day the Buddha came to their house to ask for some almsfood. The Brahmin was already eating and his wife was afraid that if her husband saw the Buddha he would offer all their food to him and she would have to cook again. So she went out and told the Buddha they had not food left that day. The Buddha knew they were both close to attaining the third stage of Awakenment, so he just shook his head and kept standing there. The wife could not help herself and started laughing.

Her husband came out and immediately offered all their food to the Buddha. Then he asked how a monk should be judged, what makes a true monk. The Buddha replied with this verse, saying that a true monk is not attached to anything in his body or his mind. Hearing this, the Brahmin and his wife attained the third stage of Awakenment (called anāgāmi).

[DLMBSFn-V368]

(DLMBS Commentary V368) There was a rich lady living in a certain village. She had a son named Sona, who became a monk. Once he passed through his hometown on his way back to the Jetavana monastery. When his mother heard this, she organized a grand charity in his honor. She also erected a pavilion so that Sona could teach her and other villagers the Dharma.

While they were at the pavilion listening to Sona's discourse, some thieves broke into the lady's house. Their leader went to the pavilion to make sure she did not return home earlier. The maid who was left behind came quickly telling her about the thieves. But the lady just said, "Let them take everything, I will not be disturbed while listening to the Dharma". The leader of the thieves got scared, returned to the house and told his companions to return all the stolen goods. Then they all went to the pavilion and listened to the Dharma.

When the discourse was finished, they begged the lady for forgiveness. She forgave them and all the thieves became monks. They went to the forest and practiced meditation diligently. The Buddha told them this verse (and the eight following ones) to help them on their way to the Awakenment.

[DLMBSFn-V369](DLMBS Commentary V369) The story for this verse is identical with the one for the previous verse (DhP 368) and for the seven following verses (DhP 370 - DhP 376). Our striving for the peace of mind, the Nirvana, is often compared with crossing a river. If our boat (our mind) is filled with water (passion and hatred) it is extremely hard or almost impossible to cross to the other shore. We have to empty the boat of our mind of water (consisting mainly but not only of passion and hatred) to be able to make it to the other shore of Nirvana quickly and safely.
[DLMBSFn-V370]

(DLMBS Commentary V370) The story for this verse is identical with the one for two previous verses (DhP 368, DhP 369) and for the following six verses (DhP 371 - DhP 376).

The five things to be cut off are the five "big" fetters:

  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 things to be abandoned are the five "small" fetters:

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

The five things to be cultivated are:

  1. confidence (saddhā),
  2. mindfulness (sati),
  3. effort (viriya),
  4. concentration (samādhi),
  5. wisdom (paññā).

The five attachments are:

  1. passion (rāga),
  2. hatred (dosa),
  3. ignorance (moha),
  4. pride (māna),
  5. false views (diṭṭhi).
[DLMBSFn-V371]

(DLMBS Commentary V371) The story for this verse is identical with the one for the three previous verses (DhP 368 - DhP 370) and for the following five verses (DhP 372 - DhP 376).

The five strands of sensual pleasures are all the pleasures, which can be enjoyed by any of the five senses. These pleasures are what most of the people strive for in this world and also in the next existence. For a follower of the Buddha they are obstacles on his path to the Awakenment and they are to be eradicated if we want to achieve any progress at all.

The metal ball and burning refers to suffering that will surely follow the enjoyment of the sensual pleasures. Then it will be late to cry. Therefore we should diligently meditate and restrain our mind, so that it will not seek for the pleasures.

[DLMBSFn-V372]

(DLMBS Commentary V372) The story for this verse is identical with the one for the four previous verses (DhP 368 - DhP 371) and for the following four verses (DhP 373 - DhP376).

Wisdom comes as a product of long and diligent meditation. There is no other way to obtain wisdom. On the other hand, one must possess an initial small portion of wisdom in order to understand the necessity of meditation. As a result, most people never start to meditate or if they do, they tire quickly and give up. Only one, who is wise and uses the wisdom in meditation in order to achieve even more wisdom, is able to reach the goal of Nirvana.

[DLMBSFn-V373]

(DLMBS Commentary V373) The story for this verse is identical with the one for the five previous verses (DhP 368 - DhP 372) and for the following three verses (DhP 374 - DhP 376).

Staying in solitude is beneficial for monks who are practicing meditation so that they are cut off from all outside distractions. If a monk diligently meditates in solitude, his mind becomes tranquil and peaceful. Then he can gain a deep insight into the Dharma and realize the true nature of things. As a result, he experiences joy that is not felt by most people who are worldly oriented and their mind are in a whirlwind.

[DLMBSFn-V374]

(DLMBS Commentary V374) The story for this verse is identical with the one for the six previous verses (DhP 368 – DhP 373) and for the following two verses (DhP 375 and DhP 376).

The five aggregates (khandha) are: rūpa (form, body, matter), vedanā (feeling), saññā (perception), saṅkhāra (mental formations) and viññāna (consciousness). If we know truly and into last detail how these five aggregates come into being and how they disappear, we experience joy and happiness and know "the deathlessness" - in other words, the Nirvana.

[DLMBSFn-V375]

(DLMBS Commentary V375) The story for this verse is identical with the one for seven previous verses (DhP 368 - DhP 374) and also for the following verse (DhP 376).

As a tree needs its roots in order to be able to grow higher, so the life of a monk needs some basic roots in order to be able to reach the Nirvana. They are: guarding of one's own senses (mind being the sixth sense), contentment with what one has and observing the 227 precepts of a monk, as given by the Buddha. If we nourish these roots diligently and for a long time, the tree of wisdom will grow higher and higher, fruiting in the attainment of Nirvana.

[DLMBSFn-V376]

(DLMBS Commentary V376) The story for this verse is identical with the one for eight previous verses (DhP 368 - DhP 375).

Friends are very important for a monk as well as for all other people. Good friends can set up a good example and can help on our way to the Awakenment. And of course, we can help them. Bad friends will only drag us down, towards bad habits and negligence.

[DLMBSFn-V377](DLMBS Commentary V377) A group of monks received a subject of meditation from the Buddha and they started to practice diligently. Once they observed a jasmine flowers, which blossomed beautifully in the morning, only to wither away and be shed in the evening. They realized that they must do the same with all the mental defilements of their minds. The Buddha then spoke this verse to them, further reinforcing the idea. The monks reflected on this and soon all attained the Awakenment.
[DLMBSFn-V378](DLMBS Commentary V378) A certain monk name Santakāya used to be a lion in his previous existence. He was very calm, moved only a little, he was very composed. Other monks reported this to the Buddha who told them about Santakāya's former existence and then further spoke this verse, saying that every monk should behave in this way - be calm and composed, like a lion.
[DLMBSFn-V379]

(DLMBS Commentary V379) There was a poor farmer named Nangala Kula. Once he was ploughing a field wearing his old clothes, when he saw a monk passing by. He asked to be ordained and became a monk on the spot. He left his plough and old clothes there and went to the monastery, which was not very far.

After a time he would grow discontented with a life of a monk. In that case, he would go back to the tree, where he left his plough and clothes and would remind himself of his poor past. Thus his discontent left and he went back to his meditation practice. This happened several times.

Other monks observed his visits to the tree and asked him what it meant. He replied that he had to go to his teacher. After some time he attained the Arahantship and stopped going to the tree. The monks asked him why he stopped. He told them that he did not need a teacher any longer. The monks asked the Buddha if that was so and the Buddha confirmed that Nangala Kula has indeed attained the Arahantship. The Buddha then added this verse (and the following one, DhP 380).

[DLMBSFn-V380]

(DLMBS Commentary V380) The story for this verse is identical with the one for the previous verse (DhP 379).

We are makers of our own destiny and we should not wait for any higher power to interfere in our lives and bring us happiness. By our actions, words and thoughts we every moment create our future. Therefore we must control our minds and tame it, just like if it was a horse. Only then our mind will "behave" and we will attain happiness.

[DLMBSFn-V381](DLMBS Commentary V381) In Sāvatthi there lived a young man named Vakkali. When he saw the Buddha for the first time he was very impressed with his calm and radiant appearance. He became a monk just to be close to the Buddha. As a result, he neglected his own spiritual development. The Buddha exhorted him that in order to see the Buddha, one must see the Dharma, his teaching. And he sent Vakkali away. Vakkali was very depressed and contemplated suicide. The Buddha understood his mind and sent forth his radiance to Vakkali’s presence. Vakkali felt as if the Buddha was really there, his mind calmed and he started to practice diligently. Soon he reached the Arahantship.
[DLMBSFn-V382]

(DLMBS Commentary V382) Venerable Anuruddha had a young pupil, a novice named Sumana. Although he was very young, he not only attained the Arahantship, but he was also endowed with supernatural powers. Once he brought a jar of water for his teacher from Anotatta Lake, which was extremely far away, by using his powers and flying to the lake.

Once Anuruddha took Sumana to see the Buddha. Other novices laughed at Sumana because of his young age. So the Buddha announced that he wanted some novice to bring him water from Anotatta Lake. None of the novices was able to do so, except for Sumana, who flew to the lake as before. The Buddha then spoke this verse, saying that age does not matter if one practices the Dharma diligently.


校註:

[NandFn25-01]

〔校註25-001〕 比丘入屏處

說明:原版注釋正確;偈頌正文誤植也。

[NandFn25-02]〔Nanda 校註25-02〕 請參 法句經故事集 ,二十五~八、觀想茉莉花 (偈 377)。
[NandFn25-03]〔Nanda 校註25-03〕 請參 法句經故事集 ,二十五~十一、仰慕佛陀 (偈 381)。


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 )