namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者


法句經 第二十六:婆羅門品 多譯本對讀(段層次) Dhammapada (Dhp.) 26. Brāhmaṇavaggo




偈頌目錄
Dhp383 Dhp384 Dhp385 Dhp386 Dhp387 Dhp388 Dhp389 Dhp390 Dhp391
Dhp392 Dhp393 Dhp394 Dhp395 Dhp396 Dhp397 Dhp398 Dhp399 Dhp400
Dhp401 Dhp402 Dhp403 Dhp404 Dhp405 Dhp406 Dhp407 Dhp408 Dhp409
Dhp410 Dhp411 Dhp412 Dhp413 Dhp414 Dhp415 Dhp416 Dhp417 Dhp418
Dhp419 Dhp420 Dhp421 Dhp422 Dhp423        

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. 383
巴利原典 (PTS) [1]
  1. Brāhmaṇavaggo.
383. Chinda sotaṃ parakkamma kāme panuda brāhmaṇa
Saṅkhārānaṃ khayaṃ ñatvā akataññū'si brāhmaṇa.
巴利原典 (CSCD) [2]

26. Brāhmaṇavaggo

383. Chinda sotaṃ parakkamma, kāme panuda brāhmaṇa;
Saṅkhārānaṃ khayaṃ ñatvā, akataññūsi brāhmaṇa.
漢譯( 了參 法師 譯, 文言文版) [3]

二十六:婆羅門品 [LChnFn26-01][MettFn26-01]

三八三 勇敢斷除於(欲)流,汝當棄欲婆羅門!若知於諸蘊滅盡,汝便知無作(涅槃)。 [LChnFn26-02][NandFn26-01][MettFn26-02]

漢譯( 敬法 法師 譯, 白話文版) [4]

第廿六:波羅門品 [CFFn26-01]

383 婆羅門,精進地切斷愛流,以及捨棄欲貪。
婆羅門,了知有為法壞滅,成為無造作者。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:截流而渡,無欲如梵,知行已盡,是謂梵志T4,572b
  2. 法句譬喻經:截流如渡,無欲如梵,知行已盡,是謂梵志T4,605a
  3. 出曜經:截流而渡,無欲如梵,知行以盡,是謂梵志T4,770a
  4. 出曜經:截流而渡,無欲如梵,知行已盡,逮無量德T4,678a
  5. 法集要頌經:截流而已渡,無欲如梵天,智行以盡漏,是名為梵志T4,798a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 26 The Brāhmaṇa [NāradaFn26-01]

BE A KNOWER OF THE UNCREATED

  1. Strive and cleave the stream. [NāradaFn26-02] Discard, O brāhmaṇa, sense-desires. Knowing the destruction of conditioned things, be, O brāhmaṇa, a knower of the Unmade [NāradaFn26-03] (Nibbāna).
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp XXVI The Holy Man

383. Exert yourself, O holy man! Cut off the stream (of craving), and discard sense desires. Knowing the destruction of all the conditioned things, become, O holy man, the knower of the Uncreated (Nibbana)! [BudRkFn-v383]

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

Dhp XXVI Brahmans

383 [ThaniSFn-V383]

Having striven, brahman,
  cut the stream.
  Expel sensual passions.
Knowing the ending of fabrications,
     brahman,
  you know the Unmade.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 26 The Brahman

383
Cut the stream of craving energetically,
And drive away, O wise man, sensuality.
The end of things conditioned having seen,
Then knower of the un-formed will you be.
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter XXVI - The Brahmana (Arhat)

383 Stop the stream valiantly, drive away the desires, O Brahmana! When you have understood the destruction of all that was made, you will understand that which was not made.

英譯(Cited from DLMBS) [12]

Chapter 26: The Brahmin

DhP 383
Having undertaken the effort, cut off the stream of suffering. Dispel sense-pleasures, Brahmin!
Having realized the destruction of conditioned things, you know the Nirvana, Brahmin! [DLMBSFn-V383]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 383
Dhammapada Dhp. 384
巴利原典 (PTS) [1]
384. Yadā dvayesu dhammesū pāragū hoti brāhmaṇo
Athassa sabbe saṃyogā atthaṃ gacchanti jānato.
巴利原典 (CSCD) [2]
384. Yadā dvayesu dhammesu, pāragū hoti brāhmaṇo;
Athassa sabbe saṃyogā, atthaṃ gacchanti jānato.
漢譯( 了參 法師 譯, 文言文版) [3] 三八四 若常住於二法,婆羅門達彼岸;所有一切繫縛,從彼智者而滅。 [LChnFn26-03][MettFn26-03][MettFn26-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
384 當婆羅門於(止觀)二法成為達彼岸者,
了知者的一切束縛將全被摧毀。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:以無二法,清淨渡淵,諸欲結解,是謂梵志T4,572b
  2. 法句譬喻經:以無二法,清淨渡淵,諸欲結解,是謂梵志T4,605a
  3. 出曜經:彼以無二,清淨無瑕,諸欲結解,是謂梵志T4,770a
  4. 法集要頌經:彼以不二行,清淨無瑕穢,諸欲斷縛著,是名為梵志T4,798a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

CULTIVATE CONCENTRATION AND INSIGHT

  1. When in two states [NāradaFn26-04] a brāhmaṇa goes to the Farther Shore, [NāradaFn26-05] then all the fetters of that "one who knows" pass away.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 384. When a holy man has reached the summit of two paths (meditative concentration and insight), he knows the truth and all his fetters fall away.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

384 [ThaniSFn-V384]

When the brahman has gone
to the beyond of two things,
then all his fetters
go to their end —
  he who knows.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
384
When, through concentration and insight, a true brahman has gone beyond, he understands truth, and all his bonds fall away.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 384 If the Brahmana has reached the other shore in both laws (in restraint and contemplation), all bonds vanish from him who has obtained knowledge.
英譯(Cited from DLMBS) [12]
DhP 384
If a Brahmin is crossed over to the opposite shore in regard of two things,
then all the bonds of such a knowing one disappear. [DLMBSFn-V384]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 384
Dhammapada Dhp. 385
巴利原典 (PTS) [1]
385. Yassa pāraṃ apāraṃ vā pārāpāraṃ na vijjati
Vītaddaraṃ visaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
385. Yassa pāraṃ apāraṃ vā, pārāpāraṃ na vijjati;
Vītaddaraṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三八五 無彼岸此岸,兩岸悉皆無,離苦無繫縛,是謂婆羅門。 [LChnFn26-04][LChnFn26-05][MettFn26-05][MettFn26-06][MettFn26-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
385 他無此岸或彼岸,亦無此岸及彼岸 [CFFn26-02]
苦惱已除煩惱解,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:適彼無彼,彼彼已空,捨離貪婬,是謂梵志T4,572b
  2. 出曜經:適彼無彼,彼彼以無,捨離貪欲,是謂梵志T4,771a
  3. 法集要頌經:適彼則無彼,彼彼適亦無,捨離於貪欲,是名為梵志T4,798b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE UNBOUND PERSON IS A BRĀHMAṆA

  1. For whom there exists neither the hither [NāradaFn26-06] nor the farther shore, nor both the hither and the farther shore, [NāradaFn26-07] he who is undistressed and unbound, [NāradaFn26-08] - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 385. He for whom there is neither this shore nor the other shore, nor yet both, he who is free of cares and is unfettered — him do I call a holy man. [BudRkFn-v385]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

385 [ThaniSFn-V385]

One whose beyond or
not-beyond or
beyond-&-not-beyond
can't be found;
unshackled, carefree:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
385
One for whom there is no attachment to this world, or to the world beyond, or to both; one who is free of sorrow and fetters, I call a true brahman.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 385 He for whom there is neither this nor that shore, nor both, him, the fearless and unshackled, I call indeed a Brahmana.
英譯(Cited from DLMBS) [12]
DhP 385
For whom there does not exist the opposite shore, this shore nor both shores,
who is fearless and detached - him do I call a Brahmin. [DLMBSFn-V385]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 385
Dhammapada Dhp. 386
巴利原典 (PTS) [1]
386. Jhāyiṃ virajamāsīnaṃ katakiccaṃ anāsavaṃ
Uttamatthaṃ anuppattaṃ tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
386. Jhāyiṃ virajamāsīnaṃ, katakiccamanāsavaṃ;
Uttamatthamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三八六 彼人入禪定,安住離塵垢,所作皆已辦,無諸煩惱漏,證最高境界,是謂婆羅門。 [MettFn26-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
386 禪修無塵單獨坐、應做已做已無漏、
已達最高目的 [CFFn26-03] 者,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:思惟無垢,所行不漏,上求不起,是謂梵志T4,572b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE WHO IS MEDITATIVE AND PURE IS A BRĀHMAṆA

  1. He who is meditative, [NāradaFn26-09] stainless and secluded, [NāradaFn26-10] he who has done his duty and is free from corruptions, [NāradaFn26-11] he who has attained the Highest Goal [NāradaFn26-12] - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 386. He who is meditative, stainless and settled, whose work is done and who is free from cankers, having reached the highest goal — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

386

Sitting silent, dustless,
absorbed in jhana,
his task done, effluents gone,
ultimate goal attained:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
386
One who sits in meditation, stainless, duty done, free of the asavas, the highest goal attained, I call such a person a true brahman.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 386 He who is thoughtful, blameless, settled, dutiful, without passions, and who has attained the highest end, him I call indeed a Brahmana.
英譯(Cited from DLMBS) [12]
DhP 386
Who is meditating, stainless, settled, has done his duty, is without taints,
has reached the highest attainment - him do I call a Brahmin. [DLMBSFn-V386]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 386
Dhammapada Dhp. 387
巴利原典 (PTS) [1]
387. Divā tapati ādicco rattiṃ ābhāti candimā
Sannaddho khattiyo tapati jhāyī tapati brāhmaṇo
Atha sabbamahorattiṃ buddho tapati tejasā.
巴利原典 (CSCD) [2]
387. Divā tapati ādicco, rattimābhāti candimā;
Sannaddho khattiyo tapati, jhāyī tapati brāhmaṇo;
Atha sabbamahorattiṃ [sabbamahorattaṃ (?)], buddho tapati tejasā.
漢譯( 了參 法師 譯, 文言文版) [3] 三八七 日照晝兮月明夜,剎帝利武裝輝耀,婆羅門禪定光明,佛陀光普照晝夜。 [MettFn26-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
387 太陽於日間照耀,月亮於夜間照耀,
王族以甲胄照耀;婆羅門以禪照耀;
於日夜一切時候,佛陀以光輝普照。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:日照於晝,月照於夜,甲兵照軍,禪照道人,佛出天下,照一切冥T4,572b
  2. 出曜經:日照於晝,月照於夜,甲兵照軍,禪照道人,佛出天下,照一切冥T4,775b
  3. 法集要頌經:日照照於晝,月照照於夜,甲兵照於軍,禪照於道人,佛出照天下,能照一切冥T4,799b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE BUDDHA SHINES THROUGHOUT DAY AND NIGHT

  1. The sun shines by day; the moon is radiant by night. Armoured shines the warrior king. [NāradaFn26-13] Meditating the brāhmaṇa [NāradaFn26-14] shines. But all day and night the Buddha [NāradaFn26-15] shines in glory.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 387. The sun shines by day, the moon shines by night. The warrior shines in armor, the holy man shines in meditation. But the Buddha shines resplendent all day and all night.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

387

By day shines the sun;
by night, the moon;
in armor, the warrior;
in jhana, the brahman.
But all day & all night,
every day & every night,
the Awakened One shines
  in splendor.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
387
The sun by day shines bright;
The moon’s ablaze at night;
The soldier gleams when wearing armour;
Brahmans glow immersed in jhana;
But through the daytime and the night,
The Buddha floods the world with light.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 387 The sun is bright by day, the moon shines by night, the warrior is bright in his armour, the Brahmana is bright in his meditation; but Buddha, the Awakened, is bright with splendour day and night.
英譯(Cited from DLMBS) [12]
DhP 387
During the day shines the sun, at night shines the moon.
The Kshatriya shines when armed, the Brahmin shines when meditating.
And the Buddha shines with splendor all day and night. [DLMBSFn-V387]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 387
Dhammapada Dhp. 388
巴利原典 (PTS) [1]
388. Bāhitapāpo'ti brāhmaṇo samacariyā samaṇo'ti vuccati
Pabbājayattano malaṃ tasmā pabbajito'ti vuccati.
巴利原典 (CSCD) [2]
388. Bāhitapāpoti brāhmaṇo, samacariyā samaṇoti vuccati;
Pabbājayamattano malaṃ, tasmā ‘‘pabbajito’’ti vuccati.
漢譯( 了參 法師 譯, 文言文版) [3] 三八八 棄除惡業者,是名婆羅門。行為清淨者,則稱為沙門,自除垢穢者,是名出家人。 [MettFn26-10]
漢譯( 敬法 法師 譯, 白話文版) [4]
388 捨棄邪惡是婆羅門;活於平息稱為沙門; [CFFn26-04]
放棄了自己的污垢,因此被稱為出家人。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:出惡為梵志,入正為沙門,棄我眾穢行,是則為捨家T4,572c
  2. 出曜經:出惡為梵志,入正為沙門,棄我眾穢行,是則為捨家T4,770a
  3. 出曜經:謂能捨惡,是謂沙門,梵志除惡,沙門執行,自除己垢,可謂為道T4,681a
  4. 法集要頌經:出家為梵行,入正為沙門,棄捨眾穢行,是則名捨家T4,798a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE IS HOLY WHO HAS DISCARDED ALL EVIL

  1. Because he has discarded evil, he is called a brāhmaṇa; because he lives in peace, [NāradaFn26-16] he is called a samana; because he gives up the impurities, he is called a pabbajita - recluse.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 388. Because he has discarded evil, he is called a holy man. Because he is serene in conduct, he is called a recluse. And because he has renounced his impurities, he is called a renunciate.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

388 [ThaniSFn-V388]

He's called a brahman
  for having banished his evil,
a contemplative
  for living in consonance,
one gone forth
  for having forsaken
  his own impurities.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
388
By renouncing all evil one’s called a renunciate.
If anchored in peace, then one’s known as an anchorite.
And whoever their spiritual defects removes,
It is proper to label the person, recluse.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 388 Because a man is rid of evil, therefore he is called Brahmana; because he walks quietly, therefore he is called Samana; because he has sent away his own impurities, therefore he is called Pravragita (Pabbagita, a pilgrim).
英譯(Cited from DLMBS) [12]
DhP 388
One is called "a Brahmin" because he keeps away from evil.
One is called "a recluse" because he lives in tranquility.
If one has renounced one's own impurities, then one is called "a monk". [DLMBSFn-V388]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 388
Dhammapada Dhp. 389
巴利原典 (PTS) [1]
389. Na brāhmaṇassa pahareyya nāssa muñcetha brāhmaṇo
Dhī brāhmaṇassa hantāraṃ tato dhī yassa muñcati.
巴利原典 (CSCD) [2]
389. Na brāhmaṇassa pahareyya, nāssa muñcetha brāhmaṇo;
Dhī [dhi (syā. byākaraṇesu)] brāhmaṇassa hantāraṃ, tato dhī yassa [yo + assa = yassa] muñcati.
漢譯( 了參 法師 譯, 文言文版) [3] 三八九 莫打婆羅門!婆羅門莫瞋,打彼者可恥,忿發恥更甚! [MettFn26-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
389 不應該去毆打婆羅門,婆羅門不應對他發怒;
毆打婆羅門是可恥的,對攻擊者發怒更可恥。
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:不捶梵志,不放梵志,咄捶梵志,放者亦咄T4,774c
2. 發智論:不應害梵志,亦復不應捨,若害彼或捨,俱世智所訶T26,1029b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HARM NOT AN ARAHANT

  1. One should not strike a brāhmaṇa, [NāradaFn26-17] nor should a brāhmaṇa vent (his wrath) on one who has struck him. Shame on him who strikes a brāhmaṇa! More shame on him who gives vent (to his wrath)!
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 389. One should not strike a holy man, nor should a holy man, when struck, give way to anger. Shame on him who strikes a holy man, and more shame on him who gives way to anger.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

389 [ThaniSFn-V389]

One should not strike a brahman,
nor should the brahman
let loose with his anger.
Shame on a brahman's killer.
More shame on the brahman
  whose anger's let loose.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
389
One shouldn’t ever strike a monk;
A monk should not retaliate.
Shame on those who first attack,
And shame on those who then strike back!
英譯(Translated from the Pali by Friedrich Max Müller) [10] 389 No one should attack a Brahmana, but no Brahmana (if attacked) should let himself fly at his aggressor! Woe to him who strikes a Brahmana, more woe to him who flies at his aggressor!
英譯(Cited from DLMBS) [12]
DhP 389
One should not strike a Brahmin. But a Brahmin should not get angry with the one, who hit him.
Shame to those who hurt Brahmins! More shame to those, who are angry with them! [DLMBSFn-V389]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 389
Dhammapada Dhp. 390
巴利原典 (PTS) [1]
390. Na brāhmaṇassetadakiñci seyyo
Yadā nisedho manaso piyehi
Yato yato hiṃsamano nivattati
Tato tato sammati meva dukkhaṃ.
巴利原典 (CSCD) [2]
390. Na brāhmaṇassetadakiñci seyyo, yadā nisedho manaso piyehi;
Yato yato hiṃsamano nivattati, tato tato sammatimeva dukkhaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三九0 婆羅門此非小益──若自喜樂制其心。隨時斷除於害心,是唯得止於苦痛。 [MettFn26-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
390 對於婆羅門,沒有什麼比心遠離喜愛時更好;
一旦害人之心不再生起,痛苦就會止息。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:若猗於愛,心無所著,已捨已正,是滅眾苦T4,572c
  2. 出曜經:若猗與愛,心無所著,已捨已正,是滅終苦T4,769b
  3. 出曜經:梵志無有是,有憂無憂念,如如意所轉,彼彼滅狐疑T4,775c
  4. 法集要頌經:若倚於愛欲,心無所貪著,已捨已得正,是名滅終苦T4,798a
  5. 法集要頌經:梵志無有是,有憂無憂念,如如意所轉,彼彼滅狐疑T4,799a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

AN ARAHANT DOES NOT RETALIATE

  1. Unto a brāhmaṇa that (non-retaliation) is of no small advantage. When the mind is weaned from things dear, whenever the intent to harm ceases, then and then only doth sorrow subside.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 390. Nothing is better for a holy man than when he holds his mind back from what is endearing. To the extent the intent to harm wears away, to that extent does suffering subside.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

390 [ThaniSFn-V390]

Nothing's better for the brahman
than when the mind is held back
from what is endearing & not.
However his harmful-heartedness
  wears away,
that's how stress
simply comes to rest.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
390
For a monk there’s naught excelling
Holding back from what’s endearing.
As desires destructive fade,
So his sorrows melt away. [VaradoFn-V390]
英譯(Translated from the Pali by Friedrich Max Müller) [10] 390 It advantages a Brahmana not a little if he holds his mind back from the pleasures of life; when all wish to injure has vanished, pain will cease.
英譯(Cited from DLMBS) [12]
DhP 390
For a Brahmin, there is nothing better
than when he is holding the mind back from agreeable things.
When one turns away from a wish to hurt,
then one just calms down the suffering. [DLMBSFn-V390]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 390
Dhammapada Dhp. 391
巴利原典 (PTS) [1]
391. Yassa kāyena vācāya manasā natthi dukkataṃ
Saṃvutaṃ tīhi ṭhānehi tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
391. Yassa kāyena vācāya, manasā natthi dukkaṭaṃ;
Saṃvutaṃ tīhi ṭhānehi, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三九一 不以身語意,行作諸惡業,制此三處者,是謂婆羅門。 [NandFn26-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
391 對於沒有透過身語意造惡、
克制這三處的人,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:身口與意,淨無過失,能捨三行,是謂梵志T4,572c
  2. 出曜經:身口與意,淨無過失,能攝三行,是謂梵志T4,770b
  3. 法集要頌經:身口及與意,清淨無過失,能攝三種行,是名為梵志T4,798b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE IS A TRUE BRĀHMAṆA WHO IS WELL-RESTRAINED

  1. He that does no evil through body, speech or mind, who is restrained in these three respects - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 391. He who does no evil in deed, word and thought, who is restrained in these three ways — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

391

Whoever does no wrong
  in body,
  speech,
  heart,
is restrained in these three ways:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
391
I call someone a true brahman if he is restrained in three ways: doing no wrong by body, speech or mind.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 391 Him I call indeed a Brahmana who does not offend by body, word, or thought, and is controlled on these three points.
英譯(Cited from DLMBS) [12]
DhP 391
Who does not perform any evil deeds by body, speech or mind,
who is restrained in three ways - him do I call a Brahmin. [DLMBSFn-V391]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 391
Dhammapada Dhp. 392
巴利原典 (PTS) [1]
392. Yamhā dhammaṃ vijāneyya sammāsambuddhadesitaṃ
Sakkaccaṃ taṃ namasseyya aggihuttaṃ'va brāhmaṇo.
巴利原典 (CSCD) [2]
392. Yamhā dhammaṃ vijāneyya, sammāsambuddhadesitaṃ;
Sakkaccaṃ taṃ namasseyya, aggihuttaṃva brāhmaṇo.
漢譯( 了參 法師 譯, 文言文版) [3] 三九二 正等覺者所說法,不論從何而得聞,於彼說者應敬禮,如婆羅門敬聖火。 [LChnFn26-06][MettFn26-12][MettFn26-13]
漢譯( 敬法 法師 譯, 白話文版) [4]
392 不論從誰之處學懂了圓滿自覺者的教法,
都應該尊敬他,就像婆羅門禮敬聖火。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:若心曉了,佛所說法,觀心自歸,淨於為水T4,572c
  2. 出曜經:諸有知深法,等覺之所說,審諦守戒信,猶祀火梵志T4,775a
  3. 出曜經:諸有知深法,不問老以少,審諦守戒信,猶祀火梵志T4,775a
  4. 法集要頌經:諸有知深法,不問老以少,審諦守戒信,猶祀火梵志T4,799b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HONOUR TO WHOM HONOUR IS DUE

  1. If from anybody one should understand the doctrine preached by the Fully Enlightened One, devoutly should one reverence him, as a brahmin reveres the sacrificial fire.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 392. Just as a brahman priest reveres his sacrificial fire, even so should one devoutly revere the person from whom one has learned the Dhamma taught by the Buddha.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

392 [ThaniSFn-V392]

The person from whom
you would learn the Dhamma
taught by the Rightly
Self-Awakened One:
you should honor him with respect —
as a brahman, the flame for a sacrifice.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
392
To him through whom you first received
The Dhamma that the Lord revealed,
Bestow respectful salutation,
Like priests serve fire, with veneration.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 392 After a man has once understood the law as taught by the Well- awakened (Buddha), let him worship it carefully, as the Brahmana worships the sacrificial fire.
英譯(Cited from DLMBS) [12]
DhP 392
From whom you learned the Dharma, that is taught by the truly and completely Awakened One,
you should duly pay your respects to him, like a Brahmin at the fire sacrifice. [DLMBSFn-V392]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 392
Dhammapada Dhp. 393
巴利原典 (PTS) [1]
393. Na jaṭāhi na gottena jaccā hoti brāhmaṇo
Yamhi saccañca dhammo ca so sucī so'va brāhmaṇo.
巴利原典 (CSCD) [2]
393. Na jaṭāhi na gottena, na jaccā hoti brāhmaṇo;
Yamhi saccañca dhammo ca, so sucī so ca brāhmaṇo.
漢譯( 了參 法師 譯, 文言文版) [3] 三九三 不因髻髮與種族,亦非生為婆羅門。誰知真實及達摩,彼為幸福婆羅門。 [LChnFn26-07][LChnFn26-08][MettFn26-14][MettFn26-15][MettFn26-16]
漢譯( 敬法 法師 譯, 白話文版) [4]
393 不因為髮髻或種姓、或出身而成婆羅門。
於他有諦與法之人,他清淨他是婆羅門。 [CFFn26-05]
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:非蔟結髮,名為梵志,誠行法行,清白則賢T4,572c
  2. 法句譬喻經:非蔟結髮,名為梵志,誠行法行,清白則賢T4,605a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

PURE IS HE WHO IS TRUTHFUL AND RIGHTEOUS

  1. Not by matted hair, nor by family, nor by birth does one become a brāhmaṇa. But in whom there exist both truth [NāradaFn26-19] and righteousness, [NāradaFn26-20] pure is he, a brāhmaṇa is he.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 393. Not by matted hair, nor by lineage, nor by birth does one become a holy man. But he in whom truth and righteousness exist — he is pure, he is a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

393-394 [ThaniSFn-V393]

Not by matted hair,
by clan, or by birth,
is one a brahman.
Whoever has truth
& rectitude:
  he is a pure one,
  he, a brahman.

What's the use of your matted hair,
  you dullard?
What's the use of your deerskin cloak?
The tangle's inside you.
You comb the outside.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
393
Not matted hair, nor birth, nor clan
Establish one’s a godly man.
But knowing truth, and conduct righteous,
Evince one’s pure, indeed religious. [VaradoFn-V393_395-396]
英譯(Translated from the Pali by Friedrich Max Müller) [10] 393 A man does not become a Brahmana by his platted hair, by his family, or by birth; in whom there is truth and righteousness, he is blessed, he is a Brahmana.
英譯(Cited from DLMBS) [12]
DhP 393
One is not a Brahmin because of matted hair, lineage or birth.
In whom there is truth and the Dharma, he is pure, he is a Brahmin. [DLMBSFn-V393]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 393
Dhammapada Dhp. 394
巴利原典 (PTS) [1]
394. Kiṃ te jaṭāhi dummedha kiṃ te ajinasāṭiyā
Abbhantaraṃ te gahaṇaṃ bāhiraṃ parimajjasi.
巴利原典 (CSCD) [2]
394. Kiṃ te jaṭāhi dummedha, kiṃ te ajinasāṭiyā;
Abbhantaraṃ te gahanaṃ, bāhiraṃ parimajjasi.
漢譯( 了參 法師 譯, 文言文版) [3] 三九四 愚者結髮髻,衣鹿皮何益?內心具(欲)林,形儀徒嚴飾! [LChnFn26-09][NandFn26-02][MettFn26-17][NandFn26-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
394 愚人,你的髮髻有何用?你的皮衣有何用?
你的內在充滿煩惱,你只是清淨外表而已。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:飾髮無慧,草衣何施,內不離著,外捨何益T4,572c
  2. 法句譬喻經:飾髮無慧,草衣何施,內不離著,外捨何益T4,605a
  3. 出曜經:愚者受鬚髮,并及床臥具,內懷貪濁意,校飾外何求T4,769c
  4. 法集要頌經:愚者受鬚髮,并及床臥具,內懷貪著意,校飾外何求T4,798a
  5. Cf. 法句經:T4,559c:被髮學邪道,草衣內貪濁,曚曚不識真,如聾聽五音
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

BE PURE WITHIN

  1. What is the use of your matted hair, O witless man? What is the use of your antelope skin garment? Within, you are full of passions; without, you embellish yourself. [NāradaFn26-21]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 394. What is the use of your matted hair, O witless man? What of your garment of antelope's hide? Within you is the tangle (of passion); only outwardly do you cleanse yourself. [BudRkFn-v394]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

393-394 [ThaniSFn-V394]

Not by matted hair,
by clan, or by birth,
is one a brahman.
Whoever has truth
& rectitude:
  he is a pure one,
  he, a brahman.

What's the use of your matted hair,
  you dullard?
What's the use of your deerskin cloak?
The tangle's inside you.
You comb the outside.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
394
Why, O fool, the matted hair?
What good, the deerskin cloak you wear?
Within you lies entanglement;
Outside is mere embellishment.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 394 What is the use of platted hair, O fool! what of the raiment of goat-skins? Within thee there is ravening, but the outside thou makest clean.
英譯(Cited from DLMBS) [12]
DhP 394
What use is your matted hair, fool? What use is your garment from antelope skin?
Inside you is a jungle, you touch only the outside. [DLMBSFn-V394]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 394
Dhammapada Dhp. 395
巴利原典 (PTS) [1]
395. Paṃsukūladharaṃ jantūṃ kisaṃ dhamanisanthataṃ
Ekaṃ vanasmiṃ jhāyantaṃ tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
395. Paṃsukūladharaṃ jantuṃ, kisaṃ dhamanisanthataṃ;
Ekaṃ vanasmiṃ jhāyantaṃ, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三九五 諸著糞掃衣,消瘦露經脈,林中獨入定,是謂婆羅門。 [LChnFn26-10][MettFn26-18][MettFn26-19]
漢譯( 敬法 法師 譯, 白話文版) [4]
395 身穿塵土衣的人、清瘦及筋脈顯露、
林中獨自修禪者,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:被服弊惡,躬承法行,閑居思惟,是謂梵志T4,572c
  2. 出曜經:被服弊惡,躬承法行,閑居思惟,是謂梵志T4,769c
  3. 法集要頌經:被服弊惡衣,躬稟善法行,閑居自思惟,是名為梵志T4,798a
  4. Cf. 出曜經:T4,773c:比丘塜間衣,觀於欲非真,坐樹空閑處,是謂為梵志。384
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

WHO MEDITATES ALONE IN THE FOREST IS A BRĀHMAṆA

  1. The person who wears dust-heap robes, [NāradaFn26-22] who is lean, whose veins stand out, who meditates alone in the forest - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 395. The person who wears a robe made of rags, who is lean, with veins showing all over the body, and who meditates alone in the forest — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

395

Wearing cast-off rags
 — his body lean & lined with veins —
absorbed in jhana,
alone in the forest:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
395
The monk who uses rag-cloth robes,
Who sits alone in lonely groves,
Whose frame is lean, with sinews lined,
That person’s one I’d call divine. [VaradoFn-V393_395-396]
英譯(Translated from the Pali by Friedrich Max Müller) [10] 395 The man who wears dirty raiments, who is emaciated and covered with veins, who lives alone in the forest, and meditates, him I call indeed a Brahmana.
英譯(Cited from DLMBS) [12]
DhP 395
The person who is wearing just rags from a dust heap, is lean, with veins showing,
who is meditating alone in the forest - him do I call a Brahmin. [DLMBSFn-V395]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 395
Dhammapada Dhp. 396
巴利原典 (PTS) [1]
396. Na cāhaṃ brāhmaṇaṃ brūmi yonijaṃ mattisambhavaṃ
Bhovādī nāma so hoti sace hoti sakiñcano
Akiñcanaṃ anādānaṃ tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
396. Na cāhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhavaṃ;
Bhovādi nāma so hoti, sace hoti sakiñcano;
Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三九六 所謂婆羅門,非從母胎生。如執諸煩惱,但名說「菩」者。若無一切執,是謂婆羅門。 [LChnFn26-11][MettFn26-20][NandFn26-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
396 並非因從母胎出生,我就稱他為婆羅門。
如果他還是有障礙,他只是個名字尊者。
對無障礙無執取者,我才稱他為婆羅門。 [CFFn26-06]
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:佛不教彼,讚己自稱,如諦不妄,乃為梵志T4,572c
  2. 出曜經:我不說梵志,託父母生者,彼多眾瑕穢,滅則為梵志T4,770b
  3. 法集要頌經:我不說梵志,託父母生者,彼多眾瑕穢,滅則為梵志T4,798b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THE NON-POSSESSIVE AND THE NON-ATTACHED PERSON IS A BRĀHMAṆA

  1. I do not call him a brāhmaṇa merely because he is born of a (brahmin) womb or sprung from a (brahmin) mother. He is merely a "Dear-addresser", [NāradaFn26-23] if he be with impediments. He who is free from impediments, free from clinging - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 396. I do not call him a holy man because of his lineage or high-born mother. If he is full of impeding attachments, he is just a supercilious man. But who is free from impediments and clinging — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

396 [ThaniSFn-V396]

I don't call one a brahman
for being born of a mother
or sprung from a womb.
He's called a 'bho-sayer'
if he has anything at all.
But someone with nothing,
who clings to no thing:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
396
From mother born,
And womb emerged,
Don’t mean a man
“A saint” be termed. [VaradoFn-V393_395-396]

A man inclined
To call things “mine”,
And then refer
To men as “Sir”:
He should be termed,
“Addresser by ‘Sir’”.

But he who’s free
Of thoughts of ‘me’, [VaradoFn-V396]
And holding-on,
A saint is he.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 396 I do not call a man a Brahmana because of his origin or of his mother. He is indeed arrogant, and he is wealthy: but the poor, who is free from all attachments, him I call indeed a Brahmana.
英譯(Cited from DLMBS) [12]
DhP 396
I do not call one a Brahmin only because on account of birth, because he is born from [a Brahmin] mother.
If he has attachments, he is to be called only "self-important".
One who is without attachments and without clinging - him do I call a Brahmin. [DLMBSFn-V396]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 396
Dhammapada Dhp. 397
巴利原典 (PTS) [1]
397. Sabbasaṃyojanaṃ chetvā yo ve na paritassati
Saṅgātigaṃ vidaññuttaṃ tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
397. Sabbasaṃyojanaṃ chetvā, yo ve na paritassati;
Saṅgātigaṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三九七 斷除一切結,彼實無恐怖,無著離繫縛,是謂婆羅門。 [NandFn26-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
397 切斷一切結之後,他確實不再顫抖,
超越執著解煩惱,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:絕諸可欲,不婬其志,委棄欲數,是謂梵志T4,572c
  2. 出曜經:盡斷一切結,亦不有熱惱,如來佛無著,是謂為梵志T4,773b
  3. 法集要頌經:盡斷一切結,亦不有熱惱,如來覺無著,是名為梵志T4,799a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO HAS DESTROYED ALL FETTERS

  1. He who has cut off all fetters, who trembles not, who has gone beyond ties, who is unbound - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 397. He who, having cut off all fetters, trembles no more, who has overcome all attachments and is emancipated — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

397

Having cut every fetter,
he doesn't get ruffled.
Beyond attachment,
unshackled:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

397

One who
          has sundered all fetters,
          is free of worry and excitement,
          is free of bonds,
          is liberated,
I call a true brahman.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 397 Him I call indeed a Brahmana who has cut all fetters, who never trembles, is independent and unshackled.
英譯(Cited from DLMBS) [12]
DhP 397
Who has cut off all fetters and doesn;t crave for anything,
who has overcome all binds and is detached - him do I call a Brahmin. [DLMBSFn-V397]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 397
Dhammapada Dhp. 398
巴利原典 (PTS) [1]
398. Chetvā naddhiṃ varattañca sandāmaṃ sahanukkamaṃ
Ukkhittapalighaṃ buddhaṃ tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
398. Chetvā naddhiṃ [nandhiṃ (ka. sī.), nandiṃ (pī.)] varattañca, sandānaṃ [sandāmaṃ (sī.)] sahanukkamaṃ;
Ukkhittapalighaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三九八 除皮帶與韁,及斷繩所屬,捨障礙覺者,是謂婆羅門。 [LChnFn26-12][MettFn26-21][NandFn26-08]
漢譯( 敬法 法師 譯, 白話文版) [4]
398 已切斷(忿怒之)皮帶、(貪愛之)韁、(邪見之)繩及其附屬物(隨眠),
已拿掉(無明之)門閂,已覺悟四聖諦的人,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:斷生死河,能忍超度,自覺出塹,是謂梵志T4,572c
  2. 出曜經:斷生死河,能忍超度,自覺出壍,是謂梵志T4,774b
  3. 法集要頌經:能斷生死河,能忍超度世,自覺出苦塹,是名為梵志T4,799b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO HAS NO HATRED

  1. He who has cut the strap (hatred), the thong (craving), and the rope (heresies), together with the appendages (latent tendencies), who has thrown up the cross-bar (ignorance), who is enlightened [NāradaFn26-24] (Buddha) - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 398. He who has cut off the thong (of hatred), the band (of craving), and the rope (of false views), together with the appurtenances (latent evil tendencies), he who has removed the crossbar (of ignorance) and is enlightened — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

398 [ThaniSFn-V398]

Having cut the strap & thong,
  cord & bridle,
having thrown off the bar,
  awakened:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
398
One who has cut the reins of craving,
The traces of hatred,
The lead of views,
Together with the bridle of the latent tendencies,
Who has thrown off the yoke of ignorance,
Who is fully enlightened,
I call a true brahman.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 398 Him I call indeed a Brahmana who has cut the strap and the thong, the chain with all that pertains to it, who has burst the bar, and is awakened.
英譯(Cited from DLMBS) [12]
DhP 398
Who has cut off strap and harness, fetter together with a bridle,
who has all the obstacles removed and is awakened - him do I call a Brahmin. [DLMBSFn-V398]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 398
Dhammapada Dhp. 399
巴利原典 (PTS) [1]
399. Akkosaṃ vadhabandhaṃ ca aduṭṭho yo titikkhati
Khantibalaṃ balānīkaṃ tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
399. Akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati;
Khantībalaṃ balānīkaṃ, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 三九九 能忍罵與打,而無有瞋恨,具忍刀強軍,是謂婆羅門。 [NandFn26-03][MettFn26-22]
漢譯( 敬法 法師 譯, 白話文版) [4]
399 他無瞋惱地忍受:辱罵毆打與捆綁,
忍辱力猶如軍力,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:見罵見擊,默受不怒,有忍辱力,是謂梵志T4,572c
  2. 出曜經:見罵見擊,默受不怒,有忍辱力,是謂梵志T4,770b
  3. 法集要頌經:見罵見相擊,默受不生怒,有大忍辱力,是名為梵志T4,798b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO IS PATIENT

  1. He who, without anger, endures reproach, flogging and punishments, whose power and potent army is patience - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 399. He who without resentment endures abuse, beating and punishment; whose power, real might, is patience — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

399

He endures — unangered —
insult, assault, & imprisonment.
His army is strength;
his strength, forbearance:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

399

One who bears, without resentment,
          verbal abuse,
          flogging,
          physical restraint;
whose power, whose invincible army, is patience, I call a true brahman.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 399 Him I call indeed a Brahmana who, though he has committed no offence, endures reproach, bonds, and stripes, who has endurance for his force, and strength for his army.
英譯(Cited from DLMBS) [12]
DhP 399
Who benevolently endures abuse, beating and binding,
whose power is forbearance, with strong force - him do I call a Brahmin. [DLMBSFn-V399]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 399
Dhammapada Dhp. 400
巴利原典 (PTS) [1]
400. Akkodhanaṃ vatavantaṃ sīlavantaṃ anussutaṃ
Dantaṃ antimasārīraṃ tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
400. Akkodhanaṃ vatavantaṃ, sīlavantaṃ anussadaṃ;
Dantaṃ antimasārīraṃ, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 四00 無有瞋怒具德行,持戒不為諸(欲)潤,調御得達最後身──我稱彼為婆羅門。 [MettFn26-23]
漢譯( 敬法 法師 譯, 白話文版) [4]
400 他無忿怒且盡責、具備戒與無貪愛、
已調服負最後身,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:若見侵欺,但念守戒,端身自調,是謂梵志T4,572c
  2. 出曜經:若見侵欺,但念守戒,端身自調,是謂梵志T4,770c
  3. 法集要頌經:若見相侵欺,但念守戒行,端身自調伏,是名為梵志T4,798b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO IS NOT WRATHFUL

  1. He who is not wrathful, but is dutiful, [NāradaFn26-25] virtuous, free from craving, self-controlled and bears his final body, [NāradaFn26-26] - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 400. He who is free from anger, is devout, virtuous, without craving, self-subdued and bears his final body — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

400 [ThaniSFn-V400]

Free from anger,
duties observed,
principled, with no overbearing pride,
trained, a 'last-body':
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

400

One who
          is free of anger,
          carefully observes his religious duties,
          is virtuous,
          is free of defilement,
          is tamed,
          has been born for the last time,
I call a true brahman.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 400 Him I call indeed a Brahmana who is free from anger, dutiful, virtuous, without appetite, who is subdued, and has received his last body.
英譯(Cited from DLMBS) [12]
DhP 400
Who is friendly, devout, virtuous and not arrogant,
restrained and living his last life - him do I call a Brahmin. [DLMBSFn-V400]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 400
Dhammapada Dhp. 401
巴利原典 (PTS) [1]
401. Vāri pokkharapatte'va āraggeriva sāsapo
Yo na lippati kāmesu tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
401. Vāri pokkharapatteva, āraggeriva sāsapo;
Yo na limpati [lippati (sī. pī.)] kāmesu, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 四0一 猶如水落於蓮葉,如置芥子於針鋒,不染著於愛欲者──我稱彼為婆羅門。 [MettFn26-24]
漢譯( 敬法 法師 譯, 白話文版) [4]
401 如荷花葉上的水,如針尖上的芥子,
他不執著於欲樂,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:心棄惡法,如蛇脫皮,不為欲污,是謂梵志T4,572c
  2. 出曜經:猶如眾華葉,以鍼貫芥子,不為欲所染,是謂名梵志T4,771c
  3. 法集要頌經:猶如眾華葉,以針貫芥子,不為欲所染,是名為梵志T4,798b
4. 善見律毘婆沙:如蓮華在水,芥子投針鋒,若於欲不染,我名婆羅門T24,725a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

HE IS A BRĀHMAṆA WHO CLINGS NOT TO SENSUAL PLEASURES

  1. Like water on a lotus leaf, like a mustard seed on the point of a needle, he who clings not to sensual pleasures - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 401. Like water on a lotus leaf, or a mustard seed on the point of a needle, he who does not cling to sensual pleasures — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

401

  Like water     on a lotus leaf,
a mustard seed  on the tip of an awl,
he doesn't adhere to sensual pleasures:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
401
A lotus leaf scatters the droplets of rain;
A needlepoint lets fall a mustard-seed grain.
If someone should likewise life’s pleasures relinquish,
That person, I say, is one truly religious.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 401 Him I call indeed a Brahmana who does not cling to pleasures, like water on a lotus leaf, like a mustard seed on the point of a needle.
英譯(Cited from DLMBS) [12]
DhP 401
Like water to a lotus leaf, like a mustard seed to the point of an arrow,
who doesn't cling to sense-pleasures - him do I call a Brahmin. [DLMBSFn-V401]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 401
Dhammapada Dhp. 402
巴利原典 (PTS) [1]
402. Yo dukkhassa pajānāti idheva khayamattano
Pannabhāraṃ visaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
402. Yo dukkhassa pajānāti, idheva khayamattano;
Pannabhāraṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 四0二 若人於此世界中,覺悟消滅其自苦,放棄重負得解脫──我稱彼為婆羅門。 [NandFn26-09]
漢譯( 敬法 法師 譯, 白話文版) [4]
402 對於自己的苦滅,他在此世已了知,
放下負擔解煩惱,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:覺生為苦,從是滅意,能下重擔,是謂梵志T4,572c
  2. 出曜經:如今所知,究其苦際,無復有欲,是謂梵志T4,771b
  3. 法集要頌經:如今盡所知,究其苦源際,無復欲愛心,是名為梵志T4,798b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO HAS LAID THE BURDEN ASIDE

  1. He who realizes here in this world the destruction of his sorrow, who has laid the burden [NāradaFn26-27] aside and is emancipated, [NāradaFn26-28] - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 402. He who in this very life realizes for himself the end of suffering, who has laid aside the burden and become emancipated — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

402 [ThaniSFn-V402]

He discerns right here,
  for himself,
  on his own,
  his own
  ending of stress.
Unshackled, his burden laid down:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
402
One who, in his lifetime, knows the complete destruction of suffering, whose burden is laid down, who is unbound, I call a true brahman.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 402 Him I call indeed a Brahmana who, even here, knows the end of his suffering, has put down his burden, and is unshackled.
英譯(Cited from DLMBS) [12]
DhP 402
Who knows by himself the destruction of suffering in this world,
who has put down his burden and is detached - him do I call a Brahmin. [DLMBSFn-V402]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 402
Dhammapada Dhp. 403
巴利原典 (PTS) [1]
403. Gambhīrapaññaṃ medhāviṃ maggāmaggassa kovidaṃ
Uttamatthaṃ anuppattaṃ tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
403. Gambhīrapaññaṃ medhāviṃ, maggāmaggassa kovidaṃ;
Uttamatthamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 四0三 有甚深智慧,善辦道非道,證無上境界,是謂婆羅門。 [NandFn26-10]
漢譯( 敬法 法師 譯, 白話文版) [4]
403 智者有甚深智慧、精通於道和非道、
已達到最高目的,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:解微妙慧,辯道不道,體行上義,是謂梵志T4,572c
  2. 出曜經:解微妙慧,辯道不道,體行上義,是謂梵志T4,772a
  3. 法集要頌經:深解微妙慧,辯道不正道,體解無上義,是名為梵志T4,798c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO HAS REACHED HIS ULTIMATE GOAL

  1. He whose knowledge is deep, who is wise, who is skilled in the right and wrong way, [NāradaFn26-29] who has reached the highest goal - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 403. He who has profound knowledge, who is wise, skilled in discerning the right or wrong path, and has reached the highest goal — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

403

Wise, profound
in discernment, astute
as to what is the path
& what's not;
his ultimate goal attained:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

403

One who
          is of profound wisdom,
          is insightful,
          knows what is the path, and what is not,
          has attained the highest goal,
I call a true brahman.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 403 Him I call indeed a Brahmana whose knowledge is deep, who possesses wisdom, who knows the right way and the wrong, and has attained the highest end.
英譯(Cited from DLMBS) [12]
DhP 403
One who is endowed with deep knowledge, intelligent, knowing the difference between what is a road and what is not,
who has reached the highest attainment - him do I call a Brahmin. [DLMBSFn-V403]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 403
Dhammapada Dhp. 404
巴利原典 (PTS) [1]
404. Asaṃsaṭṭhaṃ gahaṭṭhehi anāgārehi cūbhayaṃ
Anokāsariṃ appicchaṃ tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
404. Asaṃsaṭṭhaṃ gahaṭṭhehi, anāgārehi cūbhayaṃ;
Anokasārimappicchaṃ, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 四0四 不與俗人混,不與僧相雜,無家無欲者,是謂婆羅門。 [MettFn26-25][NandFn26-11]
漢譯( 敬法 法師 譯, 白話文版) [4]
404 他不與兩者廝混:在家人和出家人,
無家過活且少欲,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:棄捐家居,無家之畏,少求寡欲,是謂梵志T4,572c
  2. 出曜經:能捨家業,拔於愛欲,無貪知足,是謂梵志T4,771b
  3. 法集要頌經:能捨於家業,拔於愛欲本,無貪能知足,是名為梵志T4,798c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO HAS NO INTIMACY WITH ANY

  1. He who is not intimate either with householders or with the homeless ones, who wanders without an abode, who is without desires - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 404. He who holds aloof from householders and ascetics alike, and wanders about with no fixed abode and but few wants — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

404

Uncontaminated
by householders
& houseless ones alike;
living with no home,
with next to no wants:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
404
One who is aloof from both laypeople and the religious, with nowhere called ‘home’, and with few needs, I call a true brahman.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 404 Him I call indeed a Brahmana who keeps aloof both from laymen and from mendicants, who frequents no houses, and has but few desires.
英譯(Cited from DLMBS) [12]
DhP 404
Who is not associating neither with householders nor with monks,
wandering in houselessness, wanting little - him do I call a Brahmin. [DLMBSFn-V404]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 404
Dhammapada Dhp. 405
巴利原典 (PTS) [1]
405. Nidhāya daṇḍaṃ bhūtesu tasesu thāvaresu ca
Yo na hanti na ghāteti tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
405. Nidhāya daṇḍaṃ bhūtesu, tasesu thāvaresu ca;
Yo na hanti na ghāteti, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 四0五 一切強弱有情中,彼人盡棄於刀杖,不自殺不教他殺──我稱彼為婆羅門。 [NandFn26-12]
漢譯( 敬法 法師 譯, 白話文版) [4]
405 對一切強弱眾生,他放下動用暴力,
己不殺不叫人殺,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:棄放活生,無賊害心,無所嬈惱,是謂梵志T4,572c
  2. 出曜經:慈愍於人,使不驚懼,不害有益,是謂梵志T4,772a
  3. 法集要頌經:慈愍於有情,使不生恐懼,不害有益善,是名為梵志T4,798c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO IS ABSOLUTELY HARMLESS

  1. He who has laid aside the cudgel in his dealings with beings, [NāradaFn26-30] whether feeble or strong, who neither harms nor kills - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 405. He who has renounced violence towards all living beings, weak or strong, who neither kills nor causes others to kill — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

405

Having put aside violence
against beings fearful or firm,
he neither kills nor
gets others to kill:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
405
One who has abandoned the use of weapons against creatures, either fierce or timorous, and who neither kills nor encourages others to kill, I call a true brahman.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 405 Him I call indeed a Brahmana who finds no fault with other beings, whether feeble or strong, and does not kill nor cause slaughter.
英譯(Cited from DLMBS) [12]
DhP 405
Who has given up punishing of all living beings, be they trembling or firm,
who does not kill, nor causes another to kill - him do I call a Brahmin. [DLMBSFn-V405]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 405
Dhammapada Dhp. 406
巴利原典 (PTS) [1]
406. Aviruddhaṃ viruddhesu attadaṇḍesu nibbutaṃ
Sādānesu anādānaṃ tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
406. Aviruddhaṃ viruddhesu, attadaṇḍesu nibbutaṃ;
Sādānesu anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 四0六 於仇敵中友誼者,執杖人中溫和者,執著人中無著者──我稱彼為婆羅門。 [NandFn26-13]
漢譯( 敬法 法師 譯, 白話文版) [4]
406 於眾瞋怒者他無瞋,於眾暴力者他寂靜,
於眾有取者他無取,我稱該人為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:避爭不爭,犯而不慍,惡來善待,是謂梵志T4,572c
  2. 出曜經:避怨不怨,無所傷損,去其邪僻,故曰梵志T4,772b
  3. 法集要頌經:避怨則無怨,無所於傷損,去其邪僻見,是名為梵志T4,798c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO IS FRIENDLY AMONGST THE HOSTILE

  1. He who is friendly amongst the hostile, who is peaceful amongst the violent, who is unattached amongst the attached, [NāradaFn26-31] - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 406. He who is friendly amidst the hostile, peaceful amidst the violent, and unattached amidst the attached — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

406

Unopposing among opposition,
unbound     among the armed,
unclinging  among those who cling:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
406
One tranquil amid the tempestuous,
And friendly amid the ferocious,
Who's gracious amid the rapacious,
Is rightfully labelled religious.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 406 Him I call indeed a Brahmana who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate.
英譯(Cited from DLMBS) [12]
DhP 406
One who is unhindered amongst the obstructed, one who is free amongst violent,
one who does not cling to anything amongst those who do - him do I call a Brahmin. [DLMBSFn-V406]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 406
Dhammapada Dhp. 407
巴利原典 (PTS) [1]
407. Yassa rāgo ca doso ca māno makkho ca pātito
Sāsapo riva āraggā tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
407. Yassa rāgo ca doso ca, māno makkho ca pātito;
Sāsaporiva āraggā [āragge (ka.)], tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 四0七 貪欲瞋恚並慢心,以及虛偽皆脫落,猶如芥子落針鋒──我稱彼為婆羅門。 [MettFn26-26]
漢譯( 敬法 法師 譯, 白話文版) [4]
407 他的貪與瞋與慢、與藐視皆已掉落,
如針尖上的芥子,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:去婬怒癡,憍慢諸惡,如蛇脫皮,是謂梵志T4,572c
  2. 法句譬喻經:去婬怒癡,憍慢諸惡,如蛇脫皮,是謂梵志T4,605a
  3. 出曜經:去婬怒癡,憍慢諸惡,鍼貫芥子,是謂梵志T4,772b
  4. 法集要頌經:去其婬怒癡,憍慢諸惡行,針貫於芥子,是名為梵志T4,798c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO HAS DISCARDED ALL PASSIONS

  1. In whom lust, hatred, pride, detraction are fallen off like a mustard seed from the point of a needle - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 407. He whose lust and hatred, pride and hypocrisy have fallen off like a mustard seed from the point of a needle — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

407

His passion, aversion,
conceit, & contempt,
have fallen away —
like a mustard seed
from the tip of an awl:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
407
A pin-tip retains
Not a mustard-seed grain.
They who likewise have sloughed
Their ill-feelings and lust,
And put also aside
Their contempt and their pride;
Having cast off these stains,
As true brahmans they’re named.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 407 Him I call indeed a Brahmana from whom anger and hatred, pride and envy have dropt like a mustard seed from the point of a needle.
英譯(Cited from DLMBS) [12]
DhP 407
Who has destroyed passion, hatred, conceit and hypocrisy,
as if a mustard seed falls down from the head of an arrow - him do I call a Brahmin. [DLMBSFn-V407]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 407
Dhammapada Dhp. 408
巴利原典 (PTS) [1]
408. Akakkasaṃ viññapaniṃ giraṃ saccaṃ udīraye
Yāya nābhisaje kañci tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
408. Akakkasaṃ viññāpaniṃ, giraṃ saccamudīraye;
Yāya nābhisaje kañci [kiñci (ka.)], tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 四0八 不言粗惡語,說益語實語,不解怒於人,是謂婆羅門。 [MettFn26-27]
漢譯( 敬法 法師 譯, 白話文版) [4]
408 他講的話語柔和、指導有益且真實,
不以言語觸怒人,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:斷絕世事,口無麤言,八道審諦,是謂梵志T4,572c
  2. 法句譬喻經:斷絕世事,口無麤言,八道審諦,是謂梵志T4,605a
  3. 出曜經:斷絕世事,口無麤言,八道審諦,是謂梵志T4,774a
  4. 法集要頌經:斷絕於世事,口無麤獷言,八正道審諦,是名為梵志T4,799a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO GIVES OFFENCE TO NONE

  1. He who utters gentle, instructive, true words, who by his speech gives offence to none - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 408. He who utters gentle, instructive and truthful words, who imprecates none — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

408

He would say
what's  non-grating,
         instructive,
         true —
abusing no one:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
408
With gentle discourse, never lies,
With courteous speech, he edifies;
And with his tongue, he none maligns:
He is, indeed, a man divine.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 408 Him I call indeed a Brahmana who utters true speech, instructive and free from harshness, so that he offend no one.
英譯(Cited from DLMBS) [12]
DhP 408
Who speaks smooth, informative and true words,
by which he does not offend anyone - him do I call a Brahmin. [DLMBSFn-V408]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 408
Dhammapada Dhp. 409
巴利原典 (PTS) [1]
409. Yo'dha dīghaṃ va rassaṃ vā aṇuṃ thūlaṃ subhāsubhaṃ
Loke adinnaṃ nādiyati tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
409. Yodha dīghaṃ va rassaṃ vā, aṇuṃ thūlaṃ subhāsubhaṃ;
Loke adinnaṃ nādiyati [nādeti (ma. ni. 2.459)], tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 四0九 於此善或惡,修短與粗細,不與而不取,是謂婆羅門。 [MettFn26-28]
漢譯( 敬法 法師 譯, 白話文版) [4]
409 這世上或長或短、小大美不美之物,
沒給與的他不拿,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:所世惡法,修短巨細,無取無捨,是謂梵志T4,573a
  2. 出曜經:世所善惡,脩短巨細,無取無與,是謂梵志T4,770c
  3. 法集要頌經:世所稱善惡,脩短及巨細,無取若無與,是名為梵志T4,798b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO STEALS NOT

  1. He who in this world takes nothing that is not given, be it long or short, small or great, fair or foul - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 409. He who in this world takes nothing that is not given to him, be it long or short, small or big, good or bad — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

409

Here in the world
he takes nothing not-given
 — long, short,
  large, small,
     attractive, not:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
409
One who would not steal anything at all, either large or small, attractive or unattractive, I call a true brahman.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 409 Him I call indeed a Brahmana who takes nothing in the world that is not given him, be it long or short, small or large, good or bad.
英譯(Cited from DLMBS) [12]
DhP 409
Who here in this world does not take what was not given, be it long, short,
small, big, pleasant or unpleasant - him do I call a Brahmin. [DLMBSFn-V409]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 409
Dhammapada Dhp. 410
巴利原典 (PTS) [1]
410. Āsā yassa na vijjanti asmiṃ loke paramhi ca
Nirāsayaṃ visaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
410. Āsā yassa na vijjanti, asmiṃ loke paramhi ca;
Nirāsāsaṃ [nirāsayaṃ (sī. syā. pī.), nirāsakaṃ (?)] visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 四一0 對此世他世,均無有欲望,無欲而解脫,是謂婆羅門。 [MettFn26-29]
漢譯( 敬法 法師 譯, 白話文版) [4]
410 對於今世與來世,於他已沒有渴求
無貪愛解煩惱者,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:今世行淨,後世無穢,無習無捨,是謂梵志T4,573a
  2. 出曜經:今世行淨,後世無穢,無習無捨,是謂梵志T4,769b
  3. 出曜經:人無希望,今世後世,以無希望,是謂梵志T4,772c
  4. 法集要頌經:今世行淨因,後世無穢果,無習諸惡法,是名為梵志T4,798a
  5. 法集要頌經:有情無希望,今世及後世,以無所希望,是名為梵志T4,798c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO IS DESIRELESS

  1. He who has no longings, pertaining to this world or to the next, who is desireless and emancipated - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 410. He who wants nothing of either this world or the next, who is desire-free and emancipated — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

410

His longing for this
& for the next world
can't be found;
free from longing, unshackled:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
410
One who is free of longing for all worlds, either human or divine, who is free of hopes and expectations, who is free of attachment, I call a true brahman.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 410 Him I call indeed a Brahmana who fosters no desires for this world or for the next, has no inclinations, and is unshackled.
英譯(Cited from DLMBS) [12]
DhP 410
Who has no longing anywhere in this or the next world,
who is independent and unattached - him do I call a Brahmin. [DLMBSFn-V410]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 410
Dhammapada Dhp. 411
巴利原典 (PTS) [1]
411. Yassālayā na vijjanti aññāya akathaṃkathī
Amatogadhaṃ anuppattaṃ tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
411. Yassālayā na vijjanti, aññāya akathaṃkathī;
Amatogadhamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 四一一 無有貪欲者,了悟無疑惑,證得無生地,是謂婆羅門。 [MettFn26-30]
漢譯( 敬法 法師 譯, 白話文版) [4]
411 他沒有貪著,透過了悟而斷疑,
已達到不死,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:棄身無猗,不誦異行,行甘露滅,是謂梵志T4,573a
  2. 出曜經:棄捐家居,無家之畏,逮甘露滅,是謂梵志T4,774a
  3. 法集要頌經:棄緣捨居家,出家無所畏,能服甘露味,是名為梵志T4,799a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO HAS NO LONGINGS

  1. He who has no longings, who, through knowledge, is free from doubts, who has gained a firm footing in the Deathless (Nibbāna) - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 411. He who has no attachment, who through perfect knowledge is free from doubts and has plunged into the Deathless — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

411 [ThaniSFn-V411]

His attachments,
  his homes,
     can't be found.
Through knowing
he is unperplexed,
has come ashore
in the Deathless:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
411
One in whom no attachment is found; who, through final knowledge, has no doubts about Dhamma; and who has attained to the depths of the Immortal, I call a true brahman.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 411 Him I call indeed a Brahmana who has no interests, and when he has understood (the truth), does not say How, how? and who has reached the depth of the Immortal.
英譯(Cited from DLMBS) [12]
DhP 411
Who is without attachments, has realized the truth and is free from doubts,
merging into the Nirvana, has attained the goal - him do I call a Brahmin. [DLMBSFn-V411]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 411
Dhammapada Dhp. 412
巴利原典 (PTS) [1]
412. Yo'dha puññca pāpañca ubho saṅgaṃ upaccagā
Asokaṃ virajaṃ suddhaṃ tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
412. Yodha puññañca pāpañca, ubho saṅgamupaccagā;
Asokaṃ virajaṃ suddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 四一二 若於此世間,不著善與惡,無憂與清淨,是謂婆羅門。 [MettFn26-31]
漢譯( 敬法 法師 譯, 白話文版) [4]
412 於此世他捨棄了:善與惡兩種執著,
無憂無垢而清淨,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:於罪與福,兩行永除,無憂無塵,是謂梵志T4,573a
  2. 出曜經:於罪與福,兩行永除,無憂無塵,是謂梵志T4,771b
  3. 法集要頌經:於罪并與福,兩行應永除,三處無染著,是名為梵志T4,798b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO HAS TRANSCENDED GOOD AND EVIL

  1. Herein he who has transcended both good and bad and the ties [NāradaFn26-33] as well, who is sorrowless, stainless, and pure - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 412. He who in this world has transcended the ties of both merit and demerit, who is sorrowless, stainless and pure — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

412 [ThaniSFn-V412]

He has gone
beyond attachment here
for both merit & evil —
sorrowless, dustless, & pure:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
412
One who has overcome attachment to both good and evil, who is sorrowless, stainless, and pure, I call a true brahman.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 412 Him I call indeed a Brahmana who in this world is above good and evil, above the bondage of both, free from grief from sin, and from impurity.
英譯(Cited from DLMBS) [12]
DhP 412
Who has in this world gone beyond both attachments of good and evil,
who is free from sorrow, stainless and pure - him do I call a Brahmin. [DLMBSFn-V412]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 412
Dhammapada Dhp. 413
巴利原典 (PTS) [1]
413. Candaṃ'va vimalaṃ suddhaṃ vippasannamanāvilaṃ
Nandībhavaparikkhīṇaṃ tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
413. Candaṃva vimalaṃ suddhaṃ, vippasannamanāvilaṃ;
Nandībhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 四一三 如月淨無瑕,澄靜而清明,滅於再生欲,是謂婆羅門。 [MettFn26-32]
漢譯( 敬法 法師 譯, 白話文版) [4]
413 他如明月無污垢,清淨澄潔與安詳,
滅盡了對有之喜,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:心喜無垢,如月盛滿,謗毀已除,是謂梵志T4,573a
  2. 出曜經:心喜無垢,如月盛滿,謗毀已除,是謂梵志T4,771c
  3. 法集要頌經:心喜無塵垢,如月盛圓滿,謗毀以盡除,是名為梵志T4,798c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO IS PURE

  1. He who is spotless as the moon, who is pure, serene, and unperturbed, [NāradaFn26-34] who has destroyed craving for becoming - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 413. He, who, like the moon, is spotless and pure, serene and clear, who has destroyed the delight in existence — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

413

Spotless, pure, like the moon
  — limpid & calm —
his delights, his becomings,
     totally gone:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
413
Unruffled as the moon, as spotless,
Pure, resplendent and serene;
Becoming and delight uprooted;
Brahmans true, are deemed to be.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 413 Him I call indeed a Brahmana who is bright like the moon, pure, serene, undisturbed, and in whom all gaiety is extinct.
英譯(Cited from DLMBS) [12]
DhP 413
Who is like a moon, spotless, clean, bright and undisturbed,
who has destroyed the existence of pleasure - him do I call a Brahmin. [DLMBSFn-V413]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 413
Dhammapada Dhp. 414
巴利原典 (PTS) [1]
414. Yo imaṃ paḷipathaṃ duggaṃ saṃsāraṃ mohamaccagā
Tiṇṇo pāragato jhāyī anejo akathaṃkatī
Anupādāya nibbuto tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
414. Yomaṃ [yo imaṃ (sī. syā. kaṃ. pī.)] palipathaṃ duggaṃ, saṃsāraṃ mohamaccagā;
Tiṇṇo pāragato [pāragato (sī. syā. kaṃ. pī.)] jhāyī, anejo akathaṃkathī;
Anupādāya nibbuto, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 四一四 超越泥濘崎嶇道,並踰愚癡輪迴海,得度彼岸住禪定,無欲而又無疑惑,無著證涅槃寂靜──我稱彼為婆羅門。 [LChnFn26-13][MettFn26-33]
漢譯( 敬法 法師 譯, 白話文版) [4]
414 他已超越了這個(貪欲)泥路、艱難的(煩惱)路、
輪迴與愚痴,越渡(四暴流)到達彼岸,修(止觀兩種)禪,
無欲無疑,透過不執取達到寂靜,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:見癡往來,墮塹受苦,欲單渡岸,不好他語,唯滅不起,是謂梵志T4,573a
  2. 出曜經:城以塹為固,往來受其苦,欲適渡彼岸,不肯受他語,唯能滅不起,是謂名梵志T4,772b
  3. 法集要頌經:城以塹為固,來往受其苦,欲適度彼岸,不宜受他語,惟能滅不起,是名為梵志T4,798c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO CLINGS TO NAUGHT

  1. He who has passed beyond this quagmire, [NāradaFn26-35] this difficult path, [NāradaFn26-36] the ocean of life (saṃsāra), and delusion, [NāradaFn26-37] who has crossed [NāradaFn26-38] and gone beyond, who is meditative, free from craving and doubts, who, clinging to naught, has attained Nibbāna - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 414. He who, having traversed this miry, perilous and delusive round of existence, has crossed over and reached the other shore; who is meditative, calm, free from doubt, and, clinging to nothing, has attained to Nibbana — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

414

He has made his way past
this hard-going path
 — samsara, delusion —
has crossed over,
has gone beyond,
is free from want,
  from perplexity,
absorbed in jhana,
through no-clinging
Unbound:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
414
He who has escaped danger, this difficult road, samsara, delusion; he who has reached the other shore, attained Nibbana, is meditative, free of lust, free of doubt, free of clinging, desireless, I call a true brahman.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 414 Him I call indeed a Brahmana who has traversed this miry road, the impassable world and its vanity, who has gone through, and reached the other shore, is thoughtful, guileless, free from doubts, free from attachment, and content.
英譯(Cited from DLMBS) [12]
DhP 414
Who has overcome this danger, bad place, round of rebirth and delusion,
who has crossed, gone over to the opposite shore, is meditating, free from craving and doubts,
who is emancipated and without clinging - him do I call a Brahmin. [DLMBSFn-V414]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 414
Dhammapada Dhp. 415
巴利原典 (PTS) [1]
415. Yo'dha kāme pahātvāna anāgāro paribbaje
Kāmabhavaparikkhīṇaṃ tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
415. Yodha kāme pahantvāna [pahatvāna (sī. pī.)], anāgāro paribbaje;
Kāmabhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ [idaṃ gāthādvayaṃ videsapotthakesu sakideva dassitaṃ].
漢譯( 了參 法師 譯, 文言文版) [3] 四一五 棄捨欲樂於此世,出家而成無家人,除滅欲樂生起者──我稱彼為婆羅門。 [MettFn26-34]
漢譯( 敬法 法師 譯, 白話文版) [4]
415 於此世已除欲樂,捨棄家成出家人,
滅盡了對有之欲,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:若能棄欲,去家捨愛,以斷欲漏,是謂梵志T4,772a
  2. 法集要頌經:若能棄欲愛,去家捨諸受,以斷於欲漏,是名為梵志T4,798c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO HAS GIVEN UP SENSE-DESIRES

  1. He who in this world giving up sense-desires, would renounce worldly life and become a homeless one, he who has destroyed sense-desires and becoming - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 415. He who, having abandoned sensual pleasures, has renounced the household life and become a homeless one; has destroyed both sensual desire and continued existence — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

415-416

Whoever, abandoning sensual passions here,
would go forth from home —
his sensual passions, becomings,
     totally gone:
  he's what I call
  a brahman.

Whoever, abandoning craving here,
would go forth from home —
his cravings, becomings,
     totally gone:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
415
One who has overcome his lusts, who wanders homeless, who has destroyed sensuality and becoming, I call a true brahman.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 415 Him I call indeed a Brahmana who in this world, leaving all desires, travels about without a home, and in whom all concupiscence is extinct.
英譯(Cited from DLMBS) [12]
DhP 415
Who in this world has renounced desires, wanders around homeless,
him, who has destroyed the existence of desire - him do I call a Brahmin. [DLMBSFn-V415]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 415
Dhammapada Dhp. 416
巴利原典 (PTS) [1]
416. Yo'dha taṇhaṃ pahātvāna anāgāro paribbaje
Taṇhābhavaparikkhīṇaṃ tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
416. Yodha taṇhaṃ pahantvāna, anāgāro paribbaje;
Taṇhābhavaparikkhīṇaṃ , tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 四一六 棄捨愛欲於此世,出家而成無家人,除滅愛欲生起者──我稱彼為婆羅門。 [NandFn26-14]
漢譯( 敬法 法師 譯, 白話文版) [4]
416 於此世已除貪愛,捨棄家成出家人,
滅盡了對有之愛,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:已斷恩愛,離家無欲,愛有已盡,是謂梵志T4,573a
  2. 法句譬喻經:已斷恩愛,離家無欲,愛著已盡,是謂梵志T4,605a
  3. 出曜經:以斷恩愛,離家無欲,愛有已盡,是謂梵志T4,771a
  4. 法集要頌經:以斷於恩愛,離家無愛欲,愛欲若已盡,是名為梵志T4,798b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO HAS GIVEN UP CRAVING

  1. He who in this world giving up craving, would renounce worldly life and become a homeless one, he who has destroyed craving and becoming - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 416. He who, having abandoned craving, has renounced the household life and become a homeless one, has destroyed both craving and continued existence — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

415-416

Whoever, abandoning sensual passions here,
would go forth from home —
his sensual passions, becomings,
     totally gone:
  he's what I call
  a brahman.

Whoever, abandoning craving here,
would go forth from home —
his cravings, becomings,
     totally gone:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
416
One who abandons craving, becomes a homeless wanderer, and who then destroys both craving and becoming, I call a true brahman.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 416 Him I call indeed a Brahmana who, leaving all longings, travels about without a home, and in whom all covetousness is extinct.
英譯(Cited from DLMBS) [12]
DhP 416
Who in this world has renounced thirst, wanders around homeless,
him, who has destroyed the existence of thirst - him do I call a Brahmin. [DLMBSFn-V416]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 416
Dhammapada Dhp. 417
巴利原典 (PTS) [1]
417. Hitvā mānusakaṃ yogaṃ dibbaṃ yogaṃ upaccagā
Sabbayogavisaṃyuttaṃ tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
417. Hitvā mānusakaṃ yogaṃ, dibbaṃ yogaṃ upaccagā;
Sabbayogavisaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 四一七 遠離人間縛,超越天上縛,除一切縛者,是謂婆羅門。 [MettFn26-37]
漢譯( 敬法 法師 譯, 白話文版) [4]
417 拋掉了對人的軛,捨棄了對天的軛,
解開了一切的軛,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:離人聚處,不墮天聚,諸聚不歸,是謂梵志T4,573a
  2. 法句譬喻經:離人聚處,不墮天聚,諸聚不歸,是為梵志T4,605a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO HAS DISCARDED ALL BONDS

  1. He who, discarding human ties and transcending celestial ties, is completely delivered from all ties - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 417. He who, casting off human bonds and transcending heavenly ties, is wholly delivered of all bondages — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

417

Having left behind
  the human bond,
having made his way past
  the divine,
from all bonds unshackled:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
417
One who has forsaken human bonds, transcended divine bonds, who is thus liberated from all bonds, I call a true brahman.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 417 Him I call indeed a Brahmana who, after leaving all bondage to men, has risen above all bondage to the gods, and is free from all and every bondage.
英譯(Cited from DLMBS) [12]
DhP 417
Who has renounced human bonds, and escaped divine bonds,
who is detached from al bonds - him do I call a Brahmin. [DLMBSFn-V417]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 417
Dhammapada Dhp. 418
巴利原典 (PTS) [1]
418. Hitvā ratiṃ ca aratiṃ ca sītibhūtaṃ nirūpadhiṃ
Sabbalokābhibhuṃ vīraṃ tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
418. Hitvā ratiñca aratiñca, sītibhūtaṃ nirūpadhiṃ;
Sabbalokābhibhuṃ vīraṃ, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 四一八 棄捨喜不喜,清涼無煩惱,勇者勝世間,是謂婆羅門。 [LChnFn26-14][MettFn26-35][MettFn26-36][MettFn26-37]
漢譯( 敬法 法師 譯, 白話文版) [4]
418 他拋掉了樂與不樂,已變得清涼無煩惱, [CFFn26-07]
征服全世界及勇猛,我稱該人為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:棄樂無樂,滅無熅燸,健違諸世,是謂梵志T4,573a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO HAS GIVEN UP LIKES AND DISLIKES

  1. He who has given up likes [NāradaFn26-39] and dislikes, [NāradaFn26-40] who is cooled and is without defilements, [NāradaFn26-41] who has conquered the world [NāradaFn26-42] and is strenuous - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 418. He who, having cast off likes and dislikes, has become tranquil, is rid of the substrata of existence and like a hero has conquered all the worlds — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

418

Having left behind
delight & displeasure,
cooled, with no acquisitions —
a hero who has conquered
     all the world,
     every world:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
418
One who has given up liking and disliking, who is free of passion, free of possessiveness, a hero who has conquered all worldly attachment, I call a true brahman.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 418 Him I call indeed a Brahmana who has left what gives pleasure and what gives pain, who is cold, and free from all germs (of renewed life), the hero who has conquered all the worlds.
英譯(Cited from DLMBS) [12]
DhP 418
Who has renounced liking and dislike, tranquil and free from attachments,
The hero, who has conquered the whole world - him do I call a Brahmin. [DLMBSFn-V418]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 418
Dhammapada Dhp. 419
巴利原典 (PTS) [1]
419. Cutiṃ yo'vedi sattānaṃ upapattiṃ ca sabbaso
Asattaṃ sugataṃ buddhaṃ tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
419. Cutiṃ yo vedi sattānaṃ, upapattiñca sabbaso;
Asattaṃ sugataṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 四一九 若遍知一切──有情死與生,無執善逝佛,是謂婆羅門。 [MettFn26-38]
漢譯( 敬法 法師 譯, 白話文版) [4]
419 他遍知一切有情的死與生、
不執著、善逝及覺悟,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:所生已訖,死無所趣,覺安無依,是謂梵志T4,573a
  2. 出曜經:自識於宿命,知眾生因緣,如來佛無著,是謂為梵志T4,773a
  3. 法集要頌經:自識於宿命,知有情因緣,如來覺無著,是名為梵志T4,799a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO IS NOT ATTACHED

  1. He who in every way knows the death and rebirth of beings, who is non-attached, well-gone, [NāradaFn26-43] and enlightened, [NāradaFn26-44] - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 419. He who in every way knows the death and rebirth of all beings, and is totally detached, blessed and enlightened — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

419

He knows in every way
beings' passing away,
and their re-
arising;
unattached, awakened,
well-gone:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
419
One who understands in every way both the death and rebirth of beings, who is free of clinging, who has attained bliss, and is awakened, I call a true brahman.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 419 Him I call indeed a Brahmana who knows the destruction and the return of beings everywhere, who is free from bondage, welfaring (Sugata), and awakened (Buddha).
英譯(Cited from DLMBS) [12]
DhP 419
Who has thoroughly understood the arising and passing away of beings,
who is unattached, well-gone and awakened - him do I call a Brahmin. [DLMBSFn-V419]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 419
Dhammapada Dhp. 420
巴利原典 (PTS) [1]
420. Yassa gatiṃ na jānanti devā gandhabbamānusā
Khīṇāsavaṃ arahantaṃ tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
420. Yassa gatiṃ na jānanti, devā gandhabbamānusā;
Khīṇāsavaṃ arahantaṃ, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 四二0 諸天乾闥婆及人,俱不知彼之所趣,煩惱漏盡阿羅漢──我稱彼為婆羅門。 [MettFn26-38]
漢譯( 敬法 法師 譯, 白話文版) [4]
420 諸天乾達婆和人,都不知他的去處。
他是漏盡阿羅漢,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:已度五道,莫知所墮,習盡無餘,是謂梵志T4,573a
  2. 出曜經:自不識知,天揵沓和,知無量觀,是謂梵志T4,772c
  3. 法集要頌經:自己識不知,天人彥達嚩,能知無量觀,是名為梵志。歸命人中尊,歸命人中上,不審今世尊,為因何等禪,惟願天中天,敷演其教戒T4,799a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO IS AN ARAHANT

  1. He whose destiny neither gods nor gandhabbas [NāradaFn26-45] nor men know, who has destroyed all corruptions, and is far removed from passions (Arahant) - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 420. He whose track no gods, no angels, no humans trace, the arahant who has destroyed all cankers — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

420

He whose course they don't know
 — devas, gandhabbas, & human beings —
his effluents ended, an arahant:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
420
One whose destiny is unknowable to humans, spirits and devas; who has destroyed the asavas, an arahant, I call a true brahman.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 420 Him I call indeed a Brahmana whose path the gods do not know, nor spirits (Gandharvas), nor men, whose passions are extinct, and who is an Arhat (venerable).
英譯(Cited from DLMBS) [12]
DhP 420
Whose direction isn't known by the gods, Gandharvas and humans,
who has removed the taints and is an Arahant - him do I cal a Brahmin. [DLMBSFn-V420]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 420
Dhammapada Dhp. 421
巴利原典 (PTS) [1]
421. Yassa pure ca pacchā ca majjhe ca natthi kiñcanaṃ
Akiñcanaṃ anādānaṃ tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
421. Yassa pure ca pacchā ca, majjhe ca natthi kiñcanaṃ;
Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 四二一 前後與中間,彼無有一物,不著一物者,是謂婆羅門。 [LChnFn26-15][MettFn26-39][MettFn26-40]
漢譯( 敬法 法師 譯, 白話文版) [4]
421 他不執著過去蘊、未來蘊與現在蘊,
沒有煩惱無執取,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:于前于後,乃中無有,無操無捨,是謂梵志T4,573a
  2. 出曜經:于後于前,及中無有,無操無捨,是謂梵志T4,772b
  3. 法集要頌經:于前及于後,及中則無有,無操無捨行,是名為梵志T4,798c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO YEARNS FOR NAUGHT

  1. He who has no clinging to Aggregates that are past, future, or present, who is without clinging and grasping - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 421. He who clings to nothing of the past, present and future, who has no attachment and holds on to nothing — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

421 [ThaniSFn-V421]

He who has nothing
 — in front, behind, in between —
the one with nothing
who clings to no thing:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
421
One who has no attachment to anything, either in the past, future or present; who is free of attachment and clinging, I call a true brahman.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 421 Him I call indeed a Brahmana who calls nothing his own, whether it be before, behind, or between, who is poor, and free from the love of the world.
英譯(Cited from DLMBS) [12]
DhP 421
For whom there is nothing before, after or now,
One who is without attachments and without clinging - him do I call a Brahmin. [DLMBSFn-V421]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 421
Dhammapada Dhp. 422
巴利原典 (PTS) [1]
422. Usabhaṃ pavaraṃ vīraṃ mahesiṃ vijitāvinaṃ
Anejaṃ nhātakaṃ buddhaṃ tamahaṃ brūmi brāhmaṇaṃ.
巴利原典 (CSCD) [2]
422. Usabhaṃ pavaraṃ vīraṃ, mahesiṃ vijitāvinaṃ;
Anejaṃ nhātakaṃ [nahātakaṃ (sī. syā. kaṃ pī.)] buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 四二二 牛王最尊勇猛者,大仙無欲勝利者,浴己(無垢)及覺者──我稱彼為婆羅門。 [LChnFn26-16][LChnFn26-17][LChnFn26-18][MettFn26-41][MettFn26-42][MettFn26-43][MettFn26-44]
漢譯( 敬法 法師 譯, 白話文版) [4]
422 他無畏、至上、勇猛、大賢、戰勝(三魔) [CFFn26-08]
無欲、洗淨煩惱、覺悟四聖諦,我稱他為婆羅門。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:最雄最勇,能自解度,覺意不動,是謂梵志T4,573a
  2. 出曜經:仙人龍中上,大仙最為尊,無數佛沐浴,是謂為梵志T4,773b
  3. 法集要頌經:仙人龍中上,大仙最為尊,無數佛沐浴,是名為梵志T4,799a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO IS ENLIGHTENED

  1. The fearless, [NāradaFn26-46] the noble, the hero, the great sage, [NāradaFn26-47] the conqueror, [NāradaFn26-48] the desireless, the cleanser [NāradaFn26-49] (of defilements), the enlightened, [NāradaFn26-50] - him I call a brāhmaṇa.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 422. He, the Noble, the Excellent, the Heroic, the Great Sage, the Conqueror, the Passionless, the Pure, the Enlightened one — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

422

A splendid bull, conqueror,
hero, great seer —
     free from want,
     awakened, washed:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
422
One who is mighty, noble, heroic, a great sage, victorious, free of lust, cleansed of evil, enlightened, I call a true brahman.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 422 Him I call indeed a Brahmana, the manly, the noble, the hero, the great sage, the conqueror, the impassible, the accomplished, the awakened.
英譯(Cited from DLMBS) [12]
DhP 422
Who is strong, noble, a hero, a great seer, victorious,
free from craving, his task finished and is awakened - him do I call a Brahmin. [DLMBSFn-V422]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 422
Dhammapada Dhp. 423
巴利原典 (PTS) [1]
423. Pubbenivāsaṃ yo'vedī saggāpāyaṃ ca passati
Atho jātikkhayaṃ patto abhiññāvosito muni
Sabbavositavosānaṃ tamahaṃ brūmi brāhmaṇaṃ.

Brāhmaṇavaggo chabbīsatimo.

Dhammapada pāḷi niṭṭhitā.

巴利原典 (CSCD) [2]
423. Pubbenivāsaṃ yo vedi, saggāpāyañca passati,
Atho jātikkhayaṃ patto, abhiññāvosito muni;
Sabbavositavosānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

Brāhmaṇavaggo chabbīsatimo niṭṭhito.

Dhammapadapāḷi niṭṭhitā.

漢譯( 了參 法師 譯, 文言文版) [3]

四二三 牟尼能知於前生,並且天界及惡趣,獲得除滅於再生,業已完成無上智,一切圓滿成就者──我稱彼為婆羅門。 [MettFn26-45][MettFn26-46]

婆羅門品第二十六竟

法句終

漢譯( 敬法 法師 譯, 白話文版) [4]
423 牟尼知道過去世,看到天界與惡道,
並且已達生盡毀,以親證智達成就,
圓滿成就了一切,我稱他為婆羅門。

Brāhmaṇavaggo chabbīsatimo niṭṭhito.

婆羅門品第廿六完畢

Dhammapadapāḷi niṭṭhitā.

《法句經》至此完畢

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:自知宿命,本所更來,得要生盡,叡通道玄,明如能默,是謂梵志T4,573a
  2. 法句譬喻經:自識宿命,本所更來,生死得盡,叡通道玄,明如能嘿,是謂梵志T4,605a
  3. 出曜經:自識宿命,見天人道,知生苦源,智心永寂T4,773a
  4. 法集要頌經:自識於宿命,得見天人道,知生盡苦原,智心永寂滅T4,799a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

A BRĀHMAṆA IS HE WHO HAS PERFECTED HIMSELF

  1. That sage who knows his former abodes, who sees the blissful [NāradaFn26-51] and the woeful states, [NāradaFn26-52] who has reached the end of births, [NāradaFn26-53] who, with superior wisdom, has perfected himself, [NāradaFn26-54] who has completed [NāradaFn26-55] (the holy life), and reached the end of all passions - him I call a brāhmaṇa.

THE END

英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 423. He who knows his former births, who sees heaven and hell, who has reached the end of births and attained to the perfection of insight, the sage who has reached the summit of spiritual excellence — him do I call a holy man.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

423 [ThaniSFn-V423]

He knows    his former lives.
He sees         heavens & states of woe,
has attained    the ending of birth,
is a sage   who has mastered full-knowing,
             his mastery
totally mastered:
  he's what I call
  a brahman.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

423

One who
          knows his former lives,
          sees heaven and hell,
          has ended birth,
          has attained the special knowledges,
          is fully accomplished, a sage,
I call a true brahman.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 423 Him I call indeed a Brahmana who knows his former abodes, who sees heaven and hell, has reached the end of births, is perfect in knowledge, a sage, and whose perfections are all perfect.
英譯(Cited from DLMBS) [12]
DhP 423
Who knows his former births and sees both heaven and hell,
who has reached the end of rebirths, the sage who has attained higher wisdom,
one who has attained all accomplishments - him do I call a Brahmin. [DLMBSFn-V423]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 二十六:婆羅門品 Dhp. 423

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, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41) 〔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, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41) 〔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, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41)

〔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, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41) 〔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, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41)

〔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, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41) 〔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, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41) 〔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, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41) 〔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, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41) 〔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, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41) 〔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, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41) 〔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, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41) 〔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
[LChnFn26-01]〔註26-01〕 這裡所說的婆羅門(Brahmana)是指斷惑證真的人,和通常所講的婆羅門意義不同。讀本品頌文可知。
[LChnFn26-02]〔註26-02〕 生命的要素。
[LChnFn26-03]〔註26-03〕 止與觀二法。
[LChnFn26-04]〔註26-04〕 彼岸為內六處 (Ajjhattikaani cha aayatanaani)--眼、耳、鼻、舌、身、意。此岸為外六處 (Baahiraani cha aayatanaani)-- 色、聲、香、味、觸、法。不著我與我所,故說彼無內外六處。
[LChnFn26-05]〔註26-05〕 原文 dara 亦可譯作「怖畏」。
[LChnFn26-06]〔註26-06〕 這裡是指印度的婆羅門教徒。
[LChnFn26-07]〔註26-07〕 指四諦。
[LChnFn26-08]〔註26-08〕 「幸福」(Sukhi)錫蘭版本作Suci,則應譯為「清淨」。
[LChnFn26-09]〔註26-09〕 在印度有些異教徒用鹿皮作坐具或作衣穿。
[LChnFn26-10]〔註26-10〕 「糞掃衣」(Pa'msukuula) 是出家人把人家丟掉的碎布撿來,洗乾淨後,把它聯綴起來作袈裟穿的。
[LChnFn26-11]〔註26-11〕 原文 Bhovaadi 為 bho + vaadin,譯為「說菩」。因為印度的婆羅門教徒談話之時,稱呼對方為「菩-- Bho」(喂)!但這是他們一個特別尊稱的字。
[LChnFn26-12]〔註26-12〕 本頌都是從馬的各種束縛的譬喻說的:「皮帶」喻瞋恚。「韁」喻愛欲。「繩」喻六十二邪見。「所屬」(馬勒等)喻潛伏的習性 (Anusaya) (舊譯作「隨眠」,有七種--欲貪隨眠,有貪隨眠,瞋隨眠,慢隨眠,見隨眠,疑隨眠,無明隨眠)。「障礙」喻無明。
[LChnFn26-13]〔註26-13〕 指貪欲等煩惱。
[LChnFn26-14]〔註26-14〕 克服五蘊不使再生之意。
[LChnFn26-15]〔註26-15〕 「前」是過去。「後」是未來。「中間」是現在。
[LChnFn26-16]〔註26-16〕 原文 Usabha 譯為牡牛或牛王,但這個稱呼含有特殊的意義,是指一個強而超群無畏的人。
[LChnFn26-17]〔註26-17〕 克服煩惱魔、蘊魔和死魔,故名勝利者。
[LChnFn26-18]〔註26-18〕 印度人迷信他們於恆河洗浴,即可消除罪業。但這裡是說他的心中沒有垢穢之意。
[CFFn26-01]〔敬法法師註26-01〕 57 在這一章裡的婆羅門多數是指阿羅漢。
[CFFn26-02]〔敬法法師註26-02〕 58 註:在此,此岸是內六處,彼岸是外六處。
[CFFn26-03]〔敬法法師註26-03〕 59 註:最高目的就是阿羅漢。
[CFFn26-04]〔敬法法師註26-04〕 60 註釋:samacariyā「直譯:因為活於平息」:因為平息了一切不善後而過活。
[CFFn26-05]〔敬法法師註26-05〕 61 註釋:「 」(saccaṁ):以十六個方式徹知了四聖諦而住立於聖諦的人,他也有九種出世間法,他清淨,他是婆羅門。
[CFFn26-06]〔敬法法師註26-06〕 62 註釋:如果因為貪欲等障礙而 有障礙
[CFFn26-07]〔敬法法師註26-07〕 63 註釋:「 」(ratiṁ):五欲之樂。「 不樂 」(aratiṁ):不滿意森林住處。
[CFFn26-08]〔敬法法師註26-08〕 64 註:三魔是煩惱魔(kilesamāra)、死魔(maraṇamāra)與天子魔(devaputtamāra)。
[MettFn26-01]〔明法尊者註26-01〕 婆羅門 :在此指聖者。
[MettFn26-02]

〔明法尊者註26-02〕 一位虔誠的婆羅門在聽佛陀說法後,非常的喜悅。以後便每天在家裡供養十六位比丘,他對每位比丘都尊稱他們為阿羅漢。那些未證阿羅漢果的比丘感到很尷尬,便不再到他的家接受供養。他來到精舍向佛陀問原因。僧眾把不敢接受被他稱為阿羅漢的事實告訴佛陀。佛陀說:「你們難道不喜歡他尊稱你們為阿羅漢嗎?」「大德!我們不喜歡。」「諸比丘!這只不過是人們感到喜悅時的表現,表現喜悅並沒有罪過。這位婆羅門對阿羅漢是無限的關愛。因此你們應該截斷欲流,追求阿羅漢境界。」

PS: 請參 法句經故事集 ,二十六~一、比丘不一定就是阿羅漢 (偈 383)。

[MettFn26-03]〔明法尊者註26-03〕 住於二法 :dvayesu dhammesu,即止禪(四禪八定)、觀禪(觀名色的實相—無常、苦、無我)。
[MettFn26-04]

〔明法尊者註26-04〕 有一天,三十名比丘在外地居住的僧人來禮敬佛陀,並坐下來。舍利弗尊者觀察他們有證得阿羅漢的潛能,便去見佛陀。他在他們面前站著問佛陀:「大德!您常說的兩法,到底是哪兩法?」「那就是『止』與『觀』(samathavipassanā)。」佛陀說完偈頌之後,他們就都證得阿羅漢果。

PS: 請參 法句經故事集 ,二十六~二、清淨與止觀 (偈 384)。

[MettFn26-05]〔明法尊者註26-05〕 無彼岸此岸 :DhA: pāranti ajjhattikāni cha āyatanāni. Apāranti bāhirāni cha āyatanāni. Pārāpāranti tadubhayaṁ.( 彼岸 :自我身內的六處(眼.耳.鼻.舌.身.意)。 非彼岸 :外部的六處(色.聲.香.味.觸.法)。) 不著彼岸.此岸,故說無彼岸此岸。
[MettFn26-06]〔明法尊者註26-06〕 :dara,亦作「怖畏」。
[MettFn26-07]

〔明法尊者註26-07〕 魔王問佛陀:「世尊!您說彼岸、彼岸(pāraṁ pāranti)。彼岸是什麼意思?」佛陀對他說:「啊!惡魔!彼岸跟你無關。離染才能到達彼岸。」

PS: 請參 法句經故事集 ,二十六~三、何處是彼岸 (偈 385)。

[MettFn26-08]

〔明法尊者註26-08〕 有一位婆羅門,認為「喬答摩佛陀稱呼弟子為‘婆羅門’,那麼他是出生種姓為婆羅門,難道不這樣稱呼我?」他就前去見佛陀,並向佛陀說明他的看法。佛陀說:「婆羅門!我不會因為出生種姓,而稱呼為‘婆羅門’。只有證得最高境界的阿羅漢,我才稱他為‘婆羅門’。」

PS: 請參 法句經故事集 ,二十六~四、誰才是真正的婆羅門? (偈 386)。

[MettFn26-09]

〔明法尊者註26-09〕 某年的七月的自恣日(月圓日),在鹿母講堂(Migāramātupāsāde),波斯匿王一身盛裝,前來向佛陀問訊。當時,坐在大眾邊緣的迦留陀夷長老(Kāḷudāyitthero)也正入深定中,發出金黃色光。太陽正在下山,而月亮也正要出來,在天邊放光芒。阿難尊者看見佛陀身上的光輝,遠比其它的光芒更耀眼。阿難跟佛陀行禮後,說:「大德!你身上綻放出來的光輝勝過所有的光。」佛陀回答阿難:「太陽白天放光;月亮晚上放光;國王的裝飾亮麗;捨斷煩惱(khīṇāsave)的僧團,及入三摩缽地耀眼;諸佛日夜都綻放五種光輝。」 (cf. S.21.11./ ii284)

PS: 請參 法句經故事集 ,二十六~五、佛陀的榮耀 (偈 387)。

[MettFn26-10]

〔明法尊者註26-10〕 一位婆羅門出家為外道出家人,認為「喬答摩佛陀稱呼弟子為‘出家人’,我是出家人,也該稱呼我為‘出家人’。」他就前去見佛陀,並向佛陀說明他的看法。佛陀說:「我不會因為這樣的外表而稱呼他們為‘出家人’。污垢(kilesamalānaṁ)的出離者,我才稱他為‘出家人’。」

PS: 請參 法句經故事集 ,二十六~六、隱士並不一定就是比丘 (偈 388)。

[MettFn26-11](1, 2)

〔明法尊者註26-11〕 有一位婆羅門,從舍利弗尊者背後打他,舍利弗尊者連頭也不回。

PS: 請參 法句經故事集 ,二十六~七、不可以毆打阿羅漢 (偈 389~390)。

[MettFn26-12]〔明法尊者註26-12〕 婆羅門 :在此指一般的祭祀婆羅門。
[MettFn26-13]

〔明法尊者註26-13〕 舍利弗尊者每天入睡前都遙向馬勝尊者的方向禮拜,有些比丘誤會他還有舊有的婆羅門宗教行為,佛陀說︰「他不是拜四方,他禮拜引他聞法證得須陀洹果的自己的阿闍梨馬勝尊者(Assajitthera),任何比丘都要依止阿闍梨學法,就像婆羅門拜火一樣,恭敬禮拜。」

PS: 請參 法句經故事集 ,二十六~九、尊敬值得尊敬的人 (偈 392)。

[MettFn26-14]〔明法尊者註26-14〕 真實 :四聖諦。達摩:九出世間法。
[MettFn26-15]〔明法尊者註26-15〕 幸福 :sukhi。斯里蘭卡版作suci(清淨)。
[MettFn26-16]

〔明法尊者註26-16〕 有一位纏髮的苦行婆羅門(jaṭilabrāhmaṇa),認為「我母我父都是出生於純婆羅門家族,喬答摩佛陀稱呼弟子為‘婆羅門’,難到不這樣稱呼我?」他就前去見佛陀,並向佛陀說明他的看法。佛陀說:「婆羅門!我不會因為任何人是婆羅門,或結髮,或者出生種姓為婆羅門,就稱呼他為‘婆羅門’。只有貫通(四聖)諦者(paṭividdhasaccameva),我才稱他為‘婆羅門’。」

PS: 請參 法句經故事集 ,二十六~十、領悟佛法的人才是婆羅門 (偈 393)。

[MettFn26-17]〔明法尊者註26-17〕 羊皮 :ajina,是羊皮或羚羊皮。原作「鹿皮」,作更正。
[MettFn26-18]〔明法尊者註26-18〕 糞掃衣:拾撿人家丟棄衣、布,洗淨、聯綴起來做僧袍。
[MettFn26-19]

〔明法尊者註26-19〕 吉離舍比丘尼(Kisāgotamī)是「持粗衣第一」者。有一次,她騰空而來向佛陀禮敬,被來親近佛陀的帝釋天王看見,帝釋天王問佛陀她是誰?佛陀說偈。

PS: 請參 法句經故事集 ,二十六~十二、佛陀讚嘆吉離舍瞿曇彌比丘 (偈 395)。本故事為 八~十三、死而復生 的續篇 (Dhp. 114)。

[MettFn26-20]〔明法尊者註26-20〕 「菩」者 :菩(Bho喂),是對平輩或下輩的稱呼。
[MettFn26-21]〔明法尊者註26-21〕 皮帶(鞭) :喻瞋恚。 (繫馬繩索):喻愛欲。 :喻邪見。 所屬(附屬物) :潛伏煩惱(anusaya隨眠)。 障礙 :喻無明。
[MettFn26-22]

〔明法尊者註26-22〕 有位婆羅豆婆遮婆羅門(Bhāradvāja),他的妻子陀然闇仁(Dhānañjanī)已證得初果。每當她打噴嚏、咳嗽或跌倒時,總是說:「皈依世尊‧阿羅漢‧無上正等正覺者。」有一天,因此,婆羅豆婆遮很生氣。於是,他生氣的說:「討厭的女人,我將和你的導師辯論,使他慘敗。」那女人說:「儘管去吧!婆羅門。我從來沒有見過在辯論中能令佛陀慘敗的人。去和他辯論吧!」那婆羅門前去找佛陀辯論。他見到佛陀時也不敬禮,就以詩偈方式提出問題:「滅何物才能過安樂的生活?滅何物才不再有苦惱?喬達摩你有何滅此物的方法?」佛陀回答:「滅瞋者過安樂的生活。滅瞋者不再有苦惱。婆羅門!瞋是裹上糖衣的毒藥。聖人讚頌滅瞋者,因為他已滅瞋,他不再有苦惱。」那婆羅門為佛陀的解說而折服,便皈依佛陀出家為比丘;不久後證得阿羅漢果。 (cp. Dh385) (=Sn.623)

PS: 請參 法句經故事集 ,二十六~十六、佛陀制服辱罵他的四位婆羅門兄弟 (偈 399)。

[MettFn26-23]

〔明法尊者註26-23〕 有一次,佛陀在竹林精舍時,舍利弗和一群比丘前往那羅卡村(nālakagāme)他母親的家去托缽。他母親拿食物給舍利弗長老時,說:「你是吃剩菜剩飯的人!你拋棄所有的財富,出家做比丘,你毀了我們!」她接著拿食物給其他比丘時,也粗魯地說:「你們當我的兒子的小侍者,現在吃吧!」舍利弗長老一語不發,只是保持沉默。回精舍後,諸比丘向佛陀報告這件羞辱之事。佛陀說︰「漏盡者絕對不會生氣」(“khīṇāsavā nāma akkodhanāva hontī”ti)。 (cp. Dh385) (cp. Sn624)

PS: 請參 法句經故事集 ,二十六~十七、舍利弗尊者受母親辱罵 (偈 400)。

[MettFn26-24]

〔明法尊者註26-24〕 蓮華色比丘尼為人強暴後,諸比丘討論她受不受樂。佛陀說了此偈。 (cp. Dh385) (cp. Sn625)

PS: 請參 法句經故事集 ,二十六~十八、阿羅漢不執著感官欲樂 (偈 401)。

[MettFn26-25]〔明法尊者註26-25〕 不僧俗混雜 :DhA: asaṁsaṭṭhanti dassana-savana-samullapana-paribhoga- kāya-saṁsaggānaṁ abhāvena asaṁsaṭṭhaṁ.( 未接觸 :因接觸見、聽、交談、遍受用、身的消失,[是]未接觸。)
[MettFn26-26]

〔明法尊者註26-26〕 摩訶槃特長老(Mahāpanthaka)在弟弟周利槃特(Cūḷapanthaka)出家為比丘 時已經是阿羅漢了。具壽周利槃特甚至在四個月內無法記住一句偈語。摩訶槃特長老因此對他說︰「你在教中無能,不如回家享受俗人的生活。離去吧!」就把他拖出精舍,關上門。有些比丘議論紛紛:「漏盡者是否仍然會發脾氣?」佛陀來了之後,說:「諸比丘!漏盡者沒有染等煩惱。我的兒子(mama puttena佛陀有時用以稱呼他的證果的弟子)是想以義理幫助、以法幫助。」周利槃特天生愚笨,因為他某一世曾作弄一名愚笨的比丘的果報。 (cp. Dh385) (=Sn.631)

PS: 請參 法句經故事集 ,二十六~二十四、阿羅漢沒有精神煩惱 (偈 407)。 另請參考 二~三、愚笨的周利槃特證得聖果 的故事 (Dhp. 025)

[MettFn26-27]

〔明法尊者註26-27〕 畢陵伽婆蹉長老(Pilindavacchatthera)是阿羅漢,但是累世是婆羅門養成說話有傲慢的口氣。他叫人常用“ehi, Vasali, yāhi, Vasalī”ti(來!賤民!走開!賤民!)「賤民」古譯用「小婢」(T25.71﹑251﹑260﹑649;T27.71) (cp. Dh385) (cp. Sn.632)

PS: 請參 法句經故事集 ,二十六~二十五、習氣的力量 (偈 408)。

[MettFn26-28]

〔明法尊者註26-28〕 有位阿羅漢比丘撿起來一件以為別人丟棄的衣服,被主人認為是小偷。其他比丘後來問阿羅漢比丘這衣服的質料,他回答說,他不在意它,不執著它。佛陀說了此偈︰「任何長的、短的,細的、粗的,美的、醜的,在世間不拿不給予的東的,我稱他為婆羅門。」 (cp. Dh385) (cp. Sn.633)

PS: 請參 法句經故事集 ,二十六~二十六、比丘被控作小偷 (偈 409)。

[MettFn26-29]

〔明法尊者註26-29〕 有比丘向佛陀反應舍利弗尊者仍然執著物質。世尊說了此偈。 (cp. Dh168 & Dh385) (=Sn.634)

PS: 請參 法句經故事集 ,二十六~二十七、比丘誤會舍利弗尊者 (偈 410)。

[MettFn26-30]

〔明法尊者註26-30〕 有比丘向佛陀反應大目犍連尊者仍然執著物質。世尊說了此偈。 (cp. Dh385) (cp. Sn.635)

PS: 請參 法句經故事集 ,二十六~二十八、比丘誤會大目犍連尊者 (偈 411)。

[MettFn26-31]

〔明法尊者註26-31〕 本偈因離婆多長老(Revatatthera)而說。許多比丘議論紛紛︰「這沙彌得到很多供養,造很多福,他為五百比丘蓋造五百間臨時屋。」佛陀說︰「諸比丘!我的兒子(弟子)沒有福,也沒有惡;兩者都已斷了。」 (cp. Dh.267 & Dh.385) (cp. Sn.636)

PS: 請參 法句經故事集 ,二十六~二十九、超越善惡 (偈 412)。

[MettFn26-32]

〔明法尊者註26-32〕 一位肚臍會發光的人肯達帕(Candabha)被帶來見佛陀,想跟佛陀較量,但是跟佛陀在一起,肚臍的光就消失,一離開又會發光,他想,佛陀知道使肚臍的光消失,他要佛陀教他,佛陀勸他先出家,後來他證得阿羅漢。 (cp. Dh385) (=Sn.637)

PS: 請參 法句經故事集 ,三十、身體會發光的年輕人 (偈 413)。

[MettFn26-33]

〔明法尊者註26-33〕 這是「利得第一」的尸瓦利長老(Sīvalitthera)而說。殊帕瓦沙公主(Suppavāsā Koliyadhītā)懷孕他的時間超長,也很苦,當佛陀給她祝福之後,就順利生下來。尸瓦利過去世曾當王子,為了奪回被佔領的城池,圍城,斷水、斷炊多日,以致得到在胎中久時受苦的果報。 (cp. Dh385) (cp. Sn.638)

PS: 請參 法句經故事集 ,三十一、特別長的懷孕期 (偈 414)。

[MettFn26-34]

〔明法尊者註26-34〕 山卓山慕達長老(Sundarasamuddatthera)拒絕了一位妓女的勾引。佛陀以神通力放光跟他說法。 (cp. Dh385) (=Sn.639)

PS: 請參 法句經故事集 ,三十二、誘惑比丘的妓女 (偈 415)。

[MettFn26-35]〔明法尊者註26-35〕 棄捨喜.不喜 :DhA: ratinti pañcakāmaguṇaratiṁ. Aratinti araññavāse ukkaṇṭhitattaṁ. ( 喜樂 :喜樂五種欲。 不喜樂 :在疏遠處的滯留所,未滿意的狀態。)
[MettFn26-36]〔明法尊者註26-36〕 世間 :sabbalokā(一切世間),指貪欲等。
[MettFn26-37](1, 2)

〔明法尊者註26-37〕 417-418偈因那塔其拉(Naṭakīḷa)舞者而說。他聞法後就出家,後來證得阿羅漢果,也不再喜歡跳舞了。世尊說了此偈。阿羅漢不會再跳舞,後代編的經有誤傳,如︰「時諸一切聲聞大眾(大迦葉等),聞琴樂音不能堪耐,各從座起,放捨威儀誕貌逸樂,如小兒舞戲不能自持。」(T15.371.1) [NandFn26-15] (Dhp. 417 cp. Dhp. 385) (=Sn.641); (Dhp. 418 cp. Dhp. 385) (=Sn.642)

PS: 請參 法句經故事集 ,二十六~三十五、曾經是舞者的比丘 (偈 417)  及 三十六、曾經是舞者的比丘 (偈 418)。

[MettFn26-38](1, 2)

〔明法尊者註26-38〕 住王舍城的婆耆舍婆羅門,他只要摸死人的骨骸,就能判斷該人究竟往 生何處。有一次,他同一夥人到精舍去見佛陀,佛陀知道來意之後,吩咐一比丘準備往生地獄、畜生、人間、天界的四付骨骸,同時也準備了一位阿羅漢的骨頭。婆耆舍正確判斷前四付骨頭的主人往生處,但最後一付骨頭卻難倒他。佛陀便說:「婆耆舍!怎麼了,不知道了吧!」婆耆舍請求佛陀教導他。佛陀建議他先出家,才教導他。婆耆舍成為比丘後,佛陀教他觀想三十二種身體成分。他遵照指示,努力禪修,不久之後,就證得阿羅漢果。 (Dhp. 419 cp. Dhp. 385) (=Sn.643); (Dhp. 420 cp. Dhp. 385) (=Sn.644)

PS: 請參 法句經故事集 ,三十七、摸骨專家婆耆舍 (偈 419~420)。

[MettFn26-39]〔明法尊者註26-39〕 前.後與中間 :Yassa pure ca pacchā ca, majjhe ca,即過去、未來、現在。DhA: pureti atītesu khandhesu. Pacchāti anāgatesu khandhesu. Majjheti paccuppannesu khandhesu. ( 在以前 :在已過去的諸蘊。 在未來 :在未來的諸蘊。 在中間 :在現在的諸蘊。)
[MettFn26-40]

〔明法尊者註26-40〕 王舍城的毘舍佉優婆塞(Visākho)有一次聞佛說法後,證得阿那含果。它回家後,告訴他的太太法授(Dhammadinnā)說,繼承我的財產,我不再管事了。他的太太拒絕,去出家,之後,證得阿羅漢果。毘舍佉問法授比丘尼須陀洹道(sotāpattimagge)的事,她回答。問其餘諸道,她不回答,她說這已超過了。請他去問佛陀。佛陀回答他說︰「我的女兒法授(mama dhītāya Dhammadinnā)已經回答得很好了。」 (cp. Dh385) (=Sn.645) (396)

PS: 請參 法句經故事集 ,三十八、妻子出家為比丘尼 (偈 421)。

[MettFn26-41]〔明法尊者註26-41〕 牛王 :usabha牡牛,在此指超強無畏的人(acchambhitaṭṭhena)。
[MettFn26-42]〔明法尊者註26-42〕 大仙 ︰尋求大戒蘊(mahantānaṁ sīlakkhandhādīnaṁ esitattā mahesiṁ )。
[MettFn26-43]〔明法尊者註26-43〕 浴己 ︰沐浴污染,為沐浴(nhātakilesatāya nhātakaṁ )。
[MettFn26-44]

〔明法尊者註26-44〕 本偈因鴦掘摩羅長老(Aṅgulimālatthera)而說。波斯匿王與末莉王后做一次無遮大會供養,大會安排每位比丘都有一頭象遮陽,但是少了一頭馴象,以野象充當,這一頭象安排在鴦掘摩羅長老身邊,它被牽到他的身邊變成乖順,他沒有任何畏懼。 (cp. Dh.385) (=Sn.646)(cp. S.7.13.)

PS: 請參 法句經故事集 ,三十九、鴦掘魔尊者和大象 (偈 422)。

本文為故事-- 十三~十、 供養比賽 的後續。 (Dhp. 177)

鴦掘魔尊者的故事請參考-- 十三~六、 證聖果的殺人兇手 。 (Dhp. 173)

[MettFn26-45]〔明法尊者註26-45〕 前生 ︰Pubbenivāsaṁ,宿命。
[MettFn26-46]〔明法尊者註26-46〕 本偈因天福婆羅門(Devahitabrāhmaṇa)而說。某時,世尊因胃腸病(vātarogena ābādhiko, vāta m.風 + roga m.病 = 胃腸病),吩咐優波那長老(Upavāṇatthera)向天福婆羅門化緣熱水,天福婆羅門就供養熱水與糖蜜。之後,天福婆羅門問佛陀︰「供養什麼人的功德最大?」佛陀就說此偈。S.7.13.後半段不同:「若了知宿命,見天界惡趣,達生命滅盡,圓通力牟尼;此應施施法,此施有大果,如是而供奉,如是施繁榮。」 (cp. Dh385) (cp. Sn.647) [MettFn26-46-a]
[MettFn26-46-a]

〔明法尊者註26-46-a〕 S.7.13.說:“Pubbenivāsaṁ yo vedī, saggāpāyañca passati; Atho jātikkhayaṁ patto, abhiññāvosito muni. “Ettha dajjā deyyadhammaṁ, ettha dinnaṁ mahapphalaṁ. Evañhi yajamānassa, evaṁ ijjhati dakkhiṇā”ti.(若了知宿命,見天界惡趣,達生命滅盡,圓通力牟尼;此應施施法,此施有大果,如是而供奉,如是施繁榮。) 可參: 相應部7相應13經/提婆西多經(婆羅門相應/有偈篇/祇夜)(莊春江譯)

PS: 請參 法句經故事集 ,四十、天作的供養 (偈 423)。

[NāradaFn26-01](Ven. Nārada 26-01) Though a racial term here it is applied either to a Buddha or an Arahant - to one who has completed the Way and has won Enlightenment.
[NāradaFn26-02](Ven. Nārada 26-02) Sotaṃ - stream of craving.
[NāradaFn26-03](Ven. Nārada 26-03) Nibbāna is not made of anything. It is unconditioned.
[NāradaFn26-04](Ven. Nārada 26-04) Concentration (samatha) and Insight (vipassanā).
[NāradaFn26-05](Ven. Nārada 26-05) That is, in acquiring higher intellect (abhiññā).
[NāradaFn26-06](Ven. Nārada 26-06) Pāraṃ - the six personal sense-fields; apāraṃ - the six external sense-fields.
[NāradaFn26-07](Ven. Nārada 26-07) Not grasping anything as "me" and "mine".
[NāradaFn26-08](Ven. Nārada 26-08) Not connected with the passions.
[NāradaFn26-09](Ven. Nārada 26-09) He who practises concentration (samatha) and insight (vipassanā).
[NāradaFn26-10](Ven. Nārada 26-10) Āsīnaṃ, living alone in the forest.
[NāradaFn26-11](Ven. Nārada 26-11) By realizing the four Truths and eradicating the fetters.
[NāradaFn26-12](Ven. Nārada 26-12) That is, Nibbāna.
[NāradaFn26-13](Ven. Nārada 26-13) Here Khattiya refers to a king.
[NāradaFn26-14](Ven. Nārada 26-14) That is, an Arahant.
[NāradaFn26-15](Ven. Nārada 26-15) The Buddha eclipses immorality by the power of morality (sīla), vice by the power of virtue (guṇa), ignorance by the power of wisdom (paññā), demerit by the power of merit (puñña), unrighteousness by the power of righteousness (dhamma). (Commentary).
[NāradaFn26-16](Ven. Nārada 26-16) Having subdued all evil.
[NāradaFn26-17](Ven. Nārada 26-17) Here brāhmaṇa is used in the sense of an Arahant.
[NāradaFn26-18](Ven. Nārada 26-18) The adherents of certain cults worshipped the four cardinal points, the zenith and the nadir, e.g., Sigāla (of the Sigālovāda Sutta).
[NāradaFn26-19](Ven. Nārada 26-19) The realization of the four Noble Truths.
[NāradaFn26-20](Ven. Nārada 26-20) Here Dhamma refers to the nine supramundane States - the four Paths, the four Fruits, and Nibbāna.
[NāradaFn26-21](Ven. Nārada 26-21) With the paraphernalia of the ascetics.
[NāradaFn26-22](Ven. Nārada 26-22) Robes made of cast-off rags.
[NāradaFn26-23](Ven. Nārada 26-23) Bho is a familiar form of address which even the Buddha used in addressing laymen. The term Bho-vādi is applied to the Buddha as well.
[NāradaFn26-24](Ven. Nārada 26-24) Who has understood the four Noble Truths.
[NāradaFn26-25](Ven. Nārada 26-25) Devoted to religious austerity.
[NāradaFn26-26](Ven. Nārada 26-26) "Final body" because he, having destroyed the passions, would be reborn no more.
[NāradaFn26-27](Ven. Nārada 26-27) The burden of the Aggregates.
[NāradaFn26-28](Ven. Nārada 26-28) From all defilements.
[NāradaFn26-29](Ven. Nārada 26-29) Who knows the way to the woeful states, to the blissful states, and to Nibbāna.
[NāradaFn26-30](Ven. Nārada 26-30) Literally, towards beings.
[NāradaFn26-31](Ven. Nārada 26-31) Those who are attached to the Aggregates.
[NāradaFn26-32](Ven. Nārada 26-32) See v. 25.
[NāradaFn26-33](Ven. Nārada 26-33) Lust, hatred, delusion, pride, and false views.
[NāradaFn26-34](Ven. Nārada 26-34) Undisturbed by defilements.
[NāradaFn26-35](Ven. Nārada 26-35) Of lust and so forth.
[NāradaFn26-36](Ven. Nārada 26-36) Of passions.
[NāradaFn26-37](Ven. Nārada 26-37) That which veils the four Noble Truths.
[NāradaFn26-38](Ven. Nārada 26-38) The four floods - namely: sense-desires, becoming, false views, and ignorance.
[NāradaFn26-39](Ven. Nārada 26-39) That is, attachment to sense-desires.
[NāradaFn26-40](Ven. Nārada 26-40) Arati = dislike for forest life. (Commentary)
[NāradaFn26-41](Ven. Nārada 26-41) Upadhi - there are four kinds of upadhi - namely: the aggregates (khandha), the passions (kilesa), volitional activities (abhisaṅkāra), and sense-desires (kāma).
[NāradaFn26-42](Ven. Nārada 26-42) That is, the world of Aggregates.
[NāradaFn26-43](Ven. Nārada 26-43) Sugataṃ = well-gone in practice, that is, to Nibbāna.
[NāradaFn26-44](Ven. Nārada 26-44) Buddhaṃ = he who has understood the four Noble Truths.
[NāradaFn26-45](Ven. Nārada 26-45) A class of celestial beings.
[NāradaFn26-46](Ven. Nārada 26-46) Usabhaṃ, fearless as a bull.
[NāradaFn26-47](Ven. Nārada 26-47) Mahesiṃ, seeker of higher morality, concentration, and wisdom.
[NāradaFn26-48](Ven. Nārada 26-48) Vijitāvinaṃ, the conqueror of passions.
[NāradaFn26-49](Ven. Nārada 26-49) Nahātakaṃ, he who has washed away all impurities.
[NāradaFn26-50](Ven. Nārada 26-50) Buddhaṃ, he who has understood the four Noble Truths.
[NāradaFn26-51](Ven. Nārada 26-51) Sagga, the six heavenly realms, the sixteen Rūpa Realms, and the four Arūpa Realms.
[NāradaFn26-52](Ven. Nārada 26-52) Apāya, the four woeful states.
[NāradaFn26-53](Ven. Nārada 26-53) Jātikkhayaṃ, i.e., Arahantship.
[NāradaFn26-54](Ven. Nārada 26-54) Abhiññāvosito, i.e., reached the culmination by comprehending that which should be comprehended, by discarding that which should be discarded, by realizing that which should be realized, and by developing that which should be developed. (Commentary)
[NāradaFn26-55](Ven. Nārada 26-55) Sabbavositavosānaṃ, i.e., having lived the Holy Life which culminates in wisdom pertaining to the Path of Arahantship, the end of all passions.
[BudRkFn-v383](Ven. Buddharakkhita (v. 383) "Holy man" is used as a makeshift rendering for brahmana, intended to reproduce the ambiguity of the Indian word. Originally men of spiritual stature, by the time of the Buddha the brahmans had turned into a privileged priesthood which defined itself by means of birth and lineage rather than by genuine inner sanctity. The Buddha attempted to restore to the word brahmana its original connotation by identifying the true "holy man" as the arahant, who merits the title through his own inward purity and holiness regardless of family lineage. The contrast between the two meanings is highlighted in verses 393 and 396. Those who led a contemplative life dedicated to gaining Arahantship could also be called brahmans, as in verses 383, 389, and 390.
[BudRkFn-v385](Ven. Buddharakkhita (v. 385) This shore: the six sense organs; the other shore: their corresponding objects; both: I-ness and my-ness.
[BudRkFn-v394](Ven. Buddharakkhita (v. 394) In the time of the Buddha, such ascetic practices as wearing matted hair and garments of hides were considered marks of holiness.
[ThaniSFn-V383](Ven. Thanissaro V. 383) This verse, addressed to a member of the brahman caste, is one of the few in Dhp where the word brahman is used in its ordinary sense, as indicating caste membership, and not in its special Buddhist sense as indicating an arahant.
[ThaniSFn-V384](Ven. Thanissaro V. 384) DhpA: two things = tranquility meditation and insight meditation.
[ThaniSFn-V385]

(Ven. Thanissaro V. 385) DhpA: This verse refers to a person who has no sense of "I" or "mine," either for the senses ("not-beyond") or their objects ("beyond"). The passage may also refer to the sense of total limitlessness that makes the experience of Unbinding totally ineffable, as reflected in the following conversation (Sn 5.6):

Upasiva:
He who has reached the end:
 Does he not exist,
 or is he for eternity free from dis-ease?
Please, sage, declare this to me
 as this phenomenon has been known by you.

The Buddha:
One who has reached the end has no criterion
by which anyone would say that —
    it doesn't exist for him.
When all phenomena are done away with,
all means of speaking are done away with as well.
[ThaniSFn-V388](Ven. Thanissaro V. 388) Stains = the impurities listed in note 236. On "consonance," see note 265.
[ThaniSFn-V389](Ven. Thanissaro V. 389) The word "anger" here is added from DhpA, which interprets the "letting loose" as the act of retaliating with anger against one's assailant. Some translators read "brahman" as the subject not only of the second line, but also the first: "A brahman should/would not strike a brahman." However, this reading is unlikely, for a brahman (in this context, an arahant) would not strike anyone at all. If a brahman retaliates with anger to being struck, that is a sign that he is not a true brahman: thus more shame on him for having assumed a status not truly his. On the topic of how to react to violent attack, see MN 21 and MN 145.
[ThaniSFn-V390](Ven. Thanissaro V. 390) "What's endearing & not": In the phrase manaso piyehi, piyehi can be read straight as it is, as "endearing," or as an elided form of apiyehi, "not endearing." The former reading is more straightforward, but given the reference to "harmful-heartedness" in the next line, the latter reading serves to tie the stanza together. It is also consistent with the fact that DhpA takes this verse to be a continuation of 389. Given the way in which kavya cultivated a taste for ambiguities and multiple interpretations, both readings may have been intended.
[ThaniSFn-V392](Ven. Thanissaro V. 392) "Brahman" here is used in its ordinary sense, as indicating caste membership, and not in its special Buddhist sense as indicating an arahant.
[ThaniSFn-V393](Ven. Thanissaro V. 393) "He is a pure one": reading so suci with the Thai edition, a reading supported by the Chinese translation of the Dhp.
[ThaniSFn-V394](Ven. Thanissaro V. 394) In India of the Buddha's day, matted hair, etc., were regarded as visible signs of spiritual status.
[ThaniSFn-V396](Ven. Thanissaro V. 396) "Bho-sayer" — Brahmans addressed others as "bho" as a way of indicating their (the brahmans') superior caste. "If he has anything" (reading sa ce with the Burmese edition) = if he/she lays claim to anything as his/her own.
[ThaniSFn-V398](Ven. Thanissaro V. 398) DhpA: strap = hatred; thong = craving; cord = 62 forms of wrong view (listed in the Brahmajala Suttanta, DN 1); bridle = obsessions (sensuality, becoming, anger, conceit, views, uncertainty, ignorance).
[ThaniSFn-V400](Ven. Thanissaro V. 400) "With no overbearing pride": reading anussadam with the Thai and Burmese editions. "Last-body": see note 352.
[ThaniSFn-V402](Ven. Thanissaro V. 402) "For himself, on his own, his own ending of stress": Three different ways that the one word attano functions in this verse.
[ThaniSFn-V411](Ven. Thanissaro V. 411) According to DhpA, "attachments/homes (alaya)" = cravings. "Knowing": the knowledge of full Awakening.
[ThaniSFn-V412](Ven. Thanissaro V. 412) See note 39.
[ThaniSFn-V421](Ven. Thanissaro V. 421) See note 348.
[ThaniSFn-V423](Ven. Thanissaro V. 423) The forms of mastery listed in this verse correspond to the three knowledges that comprised the Buddha's Awakening: knowledge of previous lives, knowledge of how beings pass away and are reborn in the various levels of being, and knowledge of the ending of the effluents that maintain the process of birth.
[VaradoFn-V390](Ven. Varado V.390) Verse 390: "As desires destructive (hiṃsamano) fade/ So his sorrows melt away": I assume, from the previous line, that 'mano' means 'desire of the mind for what's endearing'. This desire is destructive because of associated attachment. As desire fades, so his sorrows melt away.
[VaradoFn-V393_395-396](1, 2, 3) (Ven. Varado V.393_395-396) Verse 393, 395, 396: The word 'brahman' has various implied meanings, including religiosity, saintliness, godliness, divinity. I use these words interchangeably.
[VaradoFn-V396](Ven. Varado V.396) Verse 396: as in verse 221: "free of all identity" (akiñcanaṃ). PED: having nothing.
[DLMBSFn-V383]

(DLMBS Commentary V383) A certain Brahmin in Sāvatthi was a follower of the Buddha. Often he invited the monks to his house and he would address them as Arahants. Those monks, who had not yet attained the Arahantship, were embarrassed and many monks started to avoid the Brahmin's house.

The Brahmin felt sad and asked the Buddha why so many monks stopped coming to his house. The Buddha then questioned the monks and they told him about the Brahmin's form of address. The Buddha told them that the Brahmin did not mean anything bad; he spoke only out of his respect and devotion to the Arahants. Then the Buddha spoke this verse, saying that monks should uproot the stream of suffering, realize the destruction of conditioned things and experience the Nirvana.

[DLMBSFn-V384](DLMBS Commentary V384) A group of monks once came to see the Buddha. Venerable Sāriputta perceived that those monks were very close to attaining the Arahantship. Therefore he approached the Buddha and asked him a question for the benefit of the monks. He asked, what were the two things that can bring about the disappearance of all bonds. The Buddha replied with this verse, adding that the two things were the tranquility and the insight meditations.
[DLMBSFn-V385](DLMBS Commentary V385) Māra once approached the Buddha and asked him what does the word pāra (the other shore) mean. The Buddha knew that it was Māra and replied with this verse, saying that the other shore is the Nirvana, which only the Arahants can reach.
[DLMBSFn-V386](DLMBS Commentary V386) Once a certain Brahmin thought that the Buddha always called his disciples "Brahmins" even though they were not Brahmins by caste. So he went to the Buddha and asked what he meant by "Brahmin". The Buddha replied with this verse, saying that one does not become a Brahmin by birth, but only by long and diligent practice of the Dharma.
[DLMBSFn-V387]

(DLMBS Commentary V387) The king Pasenadi once came to see the Buddha. He was dressed in royal clothes, with all the regalia. He was very resplendent. In the congregation sat Venerable Kāludāyi, who was in deep meditation and his body was bright, as if emitting light. In the sky, the sun was setting and the moon was just rising, both of them radiating beautiful rays of light.

Venerable Ānanda observed all this and then he realized that the splendor of the Buddha is surpassing all others. He mentioned this and the Buddha replied with this verse, saying that the Buddha always shines by the power of morality, virtue, merit, wisdom and righteousness.

[DLMBSFn-V388](DLMBS Commentary V388) Once a certain ascetic came to see the Buddha and asked him, if he (the Brahmin) could also be called "a monk" (pabbajita). The Buddha replied with this verse, saying that in order to be called "a monk" one has to discard all evil and impurities of mind.
[DLMBSFn-V389]

(DLMBS Commentary V389) Venerable Sāriputta was famous for his patience and forbearance. Once a certain Brahmin boasted he would provoke Sāriputta to anger. He came to Sāriputta while he was on his almsround and hit him on his back. Sāriputta did not even turn around but calmly continued on his way. The Brahmin felt very ashamed and begged Sāriputta for pardon. He then invited Sāriputta to his house for almsfood.

When the Buddha heard about this, he praised Sāriputta with this verse (and the following one, DhP 390).

[DLMBSFn-V390]

(DLMBS Commentary V390) The story for this verse is identical with the one for the previous verse (DhP 389).

Whenever we are angry, but manage to turn away from the feelings of hatred and wish to hurt the opposite party, then we just won a small victory on the road towards the Awakenment and the appeasement of all suffering.

[DLMBSFn-V391]

(DLMBS Commentary V391) Pajāpati Gotamī was the Buddha's stepmother. When Māyā, his own mother, died, Gotamī raised the young prince Siddhattha, the future Buddha, herself. Later, when her husband, the Buddha's father, died, she became the first nun and established the Sangha of the nuns (bhikkhunī).

Because she was the first nun, she was not ordained by the Sangha of the nuns, as was the rule. Therefore some nuns began to say that she was actually not nun at all and started to avoid her.

When the Buddha heard about this, he told them that he himself gave Pajāpati Gotamī her ordination and therefore she was a properly ordained nun. He further said, that Pajāpati Gotamī was an Arahant and added this verse to praise her qualities.

[DLMBSFn-V392]

(DLMBS Commentary V392) Sāriputta and Moggallāna were friends ever since they were born. They grew up in one village, where their parents were Brahmins. Both youths searched for the teaching of Awakenment. They went to various teachers and performed various religious practices, but they were not satisfied.

When they were at Rājagaha, the Buddha also came there together with his monks. One of them was Venerable Assaji, one of the first five disciples of the Buddha. Sāriputta met Assaji while the later was on his almsround. Sāriputta was impressed with Assaji's calmness and serenity and asked him who was his teacher and what was his teaching. Assaji spoke a short verse:

"The Tathāgata (the Buddha) declared the cause and the cessation of all things that arise from a cause. This is what the Great Ascetic (The Buddha) says."

Sāriputta immediately attained the first level of Awakenment. He then went to inform Moggallāna about this and told him the verse. Moggallāna also attained the first stage of Awakenment. Together they went to see the Buddha and became monks. Soon they attained the Arahantship. Later they became the Buddha's chief disciples.

Venerable Sāriputta always remembered that it was Assaji who taught him the Dharma and used to pay his respect in the direction, where his teacher was. The other monks misunderstood this and reported to the Buddha that Sāriputta was still worshipping the directions as he had done before as a Brahmin. Sāriputta then explained that he only honored his teacher. The Buddha then spoke this verse, saying that we should always honor the person, who taught us the Dharma in the first place.

[DLMBSFn-V393](DLMBS Commentary V393) A certain Brahmin heard the Buddha to call his disciples "Brahmins". He asked the Buddha if they were truly Brahmins by birth. The Buddha replied that one ought not to be called "a Brahmin" because of birth, lineage or matted hair. Only someone who comprehends the truth and knows the Dharma can be called "a Brahmin".
[DLMBSFn-V394]

(DLMBS Commentary V394) There was a Brahmin, who climbed a tree near the city of Vesāli. He hanged down from it and told the people to bring him gifts - otherwise the city will suffer. Ignorant people indeed brought him many gifts, because they were superstitious and feared the powers of the Brahmin.

When the Buddha heard about it, he spoke this verse, saying that such "Brahmins" could fool only ignorant people.

[DLMBSFn-V395]

(DLMBS Commentary V395) Sakka, the king of gods, once came to pay homage to the Buddha, with many lesser gods in attendance. At the same time, Kisā Gotamī, using her supernormal powers, flew to the Buddha also in order to pay homage to him. But when she saw Sakka with his entourage, she retreated.

Sakka asked the Buddha who she was and the Buddha told him Kisā Gotamī's story (see DhP 114 for the story). Then he spoke this verse, extolling virtues of meditation and ascetic livelihood.

[DLMBSFn-V396](DLMBS Commentary V396) A certain Brahmin once asked Buddha why he called his disciples "Brahmins". Was it then not proper that he should be called "a Brahmin" too, since he was born from Brahmin parents? The Buddha replied with this verse, saying that a true Brahmin is one who overcame all his attachments, not the one who was born from Brahmin parents.
[DLMBSFn-V397]

(DLMBS Commentary V397) Uggasena married a dancer and became an acrobat (see DhP 348 for the whole story). Once, while practicing on the long bamboo pole, he heard the Buddha's teachings and attained the Arahantship. Then he became a monk.

Later some monks questioned his attainment and asked the Buddha. The Buddha replied with this verse, saying that Uggasena was truly an Arahant, without any fetters.

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-V398](DLMBS Commentary V398) Two men from Sāvatthi owned oxen and they quarreled whose ox was stronger. So they filled a cart with sand and the two oxen tried to pull it. But the cart was so heavy that the oxen were able only to break the ropes and harnesses. The Buddha commented on the story with this verse, saying that we should cut the harnesses and fetters of our mind.
[DLMBSFn-V399]

(DLMBS Commentary V399) A certain Brahmin's wife was a follower of the Buddha and once she spoke the words in homage to the Buddha while her husband was entertaining some guests. He became very angry and decided to challenge the Buddha. He went to the monastery and asked the Buddha what do we have to kill in order to live peacefully and happily. The Buddha replied that we have to kill anger. The Brahmin immediately became a monk and later became an Arahant.

When his brother heard about this, he became furious and went to the monastery in order to abuse the Buddha. Before he got a chance to speak, the Buddha asked him, "If you invite the guests for dinner but they don't eat anything at all - to whom does the food belong?" The Brahmin replied that the food was then his. The Buddha continued, "In the same way, I do not accept your abuse, so it will go back to you." The Brahmin also became a monk and later attained the Arahantship.

Later also their two younger brothers came in anger to the Buddha, but also they were converted, became monks and later Arahants.

The monks commented how great were the powers of the Buddha, that he was able not only to stop the Brahmins from abuse, but also made them to became monks and Arahants. The Buddha replied with this verse, saying that forbearance was the best weapon and power.

[DLMBSFn-V400](DLMBS Commentary V400) Venerable Sāriputta and some monks went for almsfood in Nālaka village, where his family lived. His mother invited him and the monks into her house. But while she was serving them food, she was very rude to Sāriputta and also to the rest of the monks, because she was not happy about him becoming a monk. But Sāriputta borne the scolding patiently and without getting angry. Later the Buddha explained with this verse, that Arahants never loose their temper.
[DLMBSFn-V401](DLMBS Commentary V401) Once some monks were discussing the story of the Arahant nun Uppalavaṇṇā who was raped in the forest (see DhP 69). In this connection they asked the Buddha if Arahants enjoy sensual pleasures or do not. The Buddha replied with this verse, saying that the Arahants do not enjoy sensual pleasures, because the do not cling to anything at all.
[DLMBSFn-V402](DLMBS Commentary V402) A servant once escaped his master and became a monk, in due course reaching the Arahantship. Once when he was on an almsround with the Buddha, his former master saw him and tried grabbed him by his robe. But the Buddha explained that the man was not a servant any more, because he already escaped all kinds of enslavement by reaching the Arahantship.
[DLMBSFn-V403](DLMBS Commentary V403) The king of gods, Sakka came to pay homage to the Buddha once. At that time, the nun Khema came for the same purpose, using her supernormal powers, flying through the sky. But when she saw Sakka there, she left. Sakka asked the Buddha who this nun was. The Buddha described Khema with this verse, adding that she was foremost amongst the nuns as for wisdom.
[DLMBSFn-V404]

(DLMBS Commentary V404) A monk named Tissa lived in a cave practicing meditation. In the same cave there lived a spirit who found it difficult to live near somebody of such pure virtue, yet didn't dare to ask Tissa directly to leave.

The spirit went to the nearby village and possessed a young boy. He then told the boy's mother that only after the boy is washed with water left over from washing Tissa's feet, would he leave the boy alone. The boy's mother asked Tissa for help and he agreed.

The spirit then accused Tissa of exorcism (the practice of which is an offence for Buddhist monks) and on account of this asked him to leave. Tissa reflected on his acts and realized that he did not practice exorcism and had no offence. That gave him assurance and happiness and he attained the Arahantship in that very spot.

Tissa continued to dwell in the cave for the whole Rain Retreat and when it was over, he went to see the Buddha. He narrated his encounter with the spirit and other monks asked the Buddha if Tissa was really an Arahant. The Buddha replied with this verse, confirming Tissa's attainment.

[DLMBSFn-V405]

(DLMBS Commentary V405) One monk went to the forest for meditation practice. He attained the Arahantship and went to the Buddha to offer his gratitude. On the way he passed through a certain village.

There a wife quarreled with her husband and ran away. She followed close behind the monk. Her husband saw them and mistakenly thought that the monk is taking his wife away. So he beat the monk and took his wife back home.

When the monk returned to the Jetavana monastery, he told his story. Other monks asked him if he was angry. He replied he was not, because he has no anger left in him. The Buddha then confirmed with this verse that the monk has indeed reached the Arahantship.

[DLMBSFn-V406]

(DLMBS Commentary V406) A Brahmin couple once prepared to offer food to the Buddhist monks. The wife sent her husband to the monastery to invite some senior monks. But the Buddha sent four novices (who were also Arahants). The wife was unhappy, did not offer the novices neither seats nor food and sent her husband back. He met Venerable Sāriputta and brought him to their house. When Sāriputta saw the situation, he returned to the monastery. The same thing happened next time, when the Brahmin brought Venerable Moggallāna with him.

Sakka, the king of the gods, then took a form of an old Brahmin and came to the house. Husband and wife paid their respects to him and offered him the seat of honor. Sakka refused and paid respects to the four novices. Then he revealed that he was Sakka and the novices were actually Arahants. The Brahmin couple fell very ashamed and immediately served the novices food. When the Buddha heard about this, he spoke this verse, saying that Arahants are not angry toward those, who are hostile.

[DLMBSFn-V407]

(DLMBS Commentary V407) Two brothers, Mahāpanthaka and Cūḷapanthaka became monks. But whereas Mahāpanthaka soon became an Arahant, Cūḷapanthaka was quite dull and could not make any progress. His brother then suggested that maybe it would be better for him to return to the lay life.

The monks thought that he spoke out of anger and asked the Buddha if Arahants still have any anger left in them. The Buddha said that Mahāpanthaka acted as he thought was the best for his brother - there was no anger at all. See also the story for gāthā 25.

[DLMBSFn-V408](DLMBS Commentary V408) There was a monk named Pilinda Vaccha, who always addressed people in a offensive manner, as if he was somewhat superior. Other monks complained to the Buddha about it and he told them that Pilinda Vaccha had been born as a Brahmin for many past existences. Therefore, the way he addressed others was not meant as an offense (for Vaccha was an Arahant), but he did it simply out of force of habit. The Buddha then spoke this verse, saying that Arahants have no intention of harming others even with their speech.
[DLMBSFn-V409]

(DLMBS Commentary V409) A certain Brahmin once put his clothes beside his house, in order to air it. A monk who happened to pass by mistook it for a thrown away piece of cloth and he took it. The Brahmin accused him of stealing and the monk then returned the cloth back and went to the monastery.

There he told the story to other monks. The monks started joking about this incident, asking him to describe the quality of the cloth. The monks only replied that he had no attachment to the clothes at all.

The Buddha then confirmed that this monk was really an Arahant without attachment and added this verse, saying that Arahants do not take things not given to them.

[DLMBSFn-V410]

(DLMBS Commentary V410) Venerable Sāriputta once spent a Rain Retreat at a certain village. The people there promised to give the monks all the requisites (robes etc.) at the end of the Retreat. However, when the Rains were over, not everything was received. So Sāriputta told the monks to send the villagers over to him in case they brought the requisites.

The monks misunderstood his intentions and told the Buddha that Sāriputta still had attachments to worldly thing like robes. The Buddha explained that Sāriputta's intention was to insure huge merit for the donors and enough of requisites for all the monks.

[DLMBSFn-V411](DLMBS Commentary V411) On one occasion, a similar thing that happened to Venerable Sāriputta in the previous verse (see the commentary for gāthā 410) happened to Venerable Moggallāna. The Buddha then spoke this verse, saying that Moggallāna was free of defilements.
[DLMBSFn-V412](DLMBS Commentary V412) One day the monks complained to the Buddha that a novice named Revata is getting many offerings from the people although he lives alone in the forest. They accused Revata of craving for material gains. The Buddha spoke this verse, saying that Revata has given up all cravings and is an Arahant.
[DLMBSFn-V413]

(DLMBS Commentary V413) There lived a Brahmin in Sāvatthi called Candābha. In one of his previous lives he made offerings to the stūpa of the Buddha Kassapa. Because of this, a circle of light resembling the moon was radiating from his navel. Therefore he was called Candābha (moonlight). Some Brahmins took advantage of this and allowed people to touch Candābha for money.

Once they passed the Jetavana monastery and laughed at some disciples of the Buddha who were on the way to hear the Dharma. Then they took Candābha inside to compete with the Buddha. When Candābha was in the presence of the Buddha, his ring of light went out. Candābha then asked the Buddha to tech him how to make such marks appear and disappear. The Buddha told him to join the Order.

So Candābha became a monk and very soon he attained Arahantship and told his followers to go away, since he would no longer go with them around showing his navel. The Buddha then confirmed his attainment with this verse.

[DLMBSFn-V414]

(DLMBS Commentary V414) A princess named Suppavāsa was pregnant for an unusually long time. She contemplated on the Three Jewels and then sent for the Buddha asking him for help. The Buddha recited, "May Suppavāsa be free from danger, may she give birth to a healthy son." Just as these words were said, Suppavāsa gave birth to a son.

When he grew up, he became a monk named Sivali. Very quickly he attaind the Arahantship and was then famous for being able to receive offerings without difficulty.

Once some monks asked why was his mother pregnant for such a long time. The Buddha said that in one of his previous life, Sivali was a prince who lost his kingdom and on an advice from his mother he besieged the city of his rival. As a result, the people of that city were hungry for several days. For this deed, Sivali and his mother had to suffer during the pregnancy and delivery.

[DLMBSFn-V415]

(DLMBS Commentary V415) In Sāvatthi there lived a rich family. They had a son named Sundara Samudda. He became a monk and lived in Rājagaha. His family missed him very much and they rented a courtesan to try to tempt him.

She offered food to Sundara Samudda every day. Once she paid some children to play in the street and therefore she invited the monk inside her house, saying that it was too noisy and dusty outside. There she tried to tempt him to give up the life of a monk and become her husband.

The monk got very alarmed and realized his mistake. But the Buddha was mindful of this struggle and sent forth his radiance and spoke this verse to Sundara Samudda. The monk attained the Arahantship.

[DLMBSFn-V416]

(DLMBS Commentary V416) This verse has two stories:

  1. After the passing away of the previous Buddha (Kassapa) a monk went around for donations to build a stūpa. He came to a house, where a goldsmith was quarreling with his wife. The man scolded him and sent him away. Later he realized the wrong he committed and donated gold flowers to the stūpa.

In the present life he was a son of a rich woman who had an illicit affair. When he was born, his mother put him away. A young woman adopted him and named him Jaṭila. When he grew up, he married a daughter of a merchant and later discovered a large amount of gold in his house (as a result of donating the golden flowers). He had children and later he became a monk. He soon attained the Arahantship.

Later other monks asked him if he was still attached to his gold, to which he replied that he was not. The Buddha then spoke this verse, confirming Jaṭila's Arahantship.

  1. In Rājagaha there lived a rich man named Jotika. Once he presented the prince Ajātasattu with a great ruby. Ajātasattu, seeing the beauty of his palace and his wealth, vowed to take Jotika's wealth away when he became a king.

Later Ajātasattu killed his father and became a king. He tried to break into Jotika's palace and loot it, but he was not successful. He went to ask the Buddha how that was possible, only to find Jotika sitting in the monastery and listening to the Buddha's discourse. Jotika explained that his property couldn't be taken from him against his wish.

Later Jotika became a monk and attained the Arahantship. Other monks asked him if he still missed his mansion and he replied that he did not. The Buddha then spoke this verse, confirming Jotika's Arahantship.

[DLMBSFn-V417](DLMBS Commentary V417) A dancer named Nāṭa Puttaka once became a monk and attained the Arahantship. One day he and other monks saw another dancer in the streets, practicing his art. They asked Nāṭa Puttaka if he still missed dancing. He replied that he did not. The Buddha then spoke this verse, confirming Nāṭa Puttaka's Arahantship.
[DLMBSFn-V418](DLMBS Commentary V418) The story for this verse as identical to the story for the previous one. See DhP 417.
[DLMBSFn-V419]

(DLMBS Commentary V419) In Rājagaha there lived a Brahmin Vaṅgīsa who had a special knowledge. He would tap on the skull of a dead person and from that he could tell where that person had been reborn.

Once he heard that the Buddha also could tell the person's next birth so he came to contest the Buddha.

There were skulls of people reborn in hell, as animals, as human, as a god and the skull of an Arahant. Vaṅgīsa knew all of them -- except the last one. He asked the Buddha if he could teach him this skill. The Buddha told him to become a monk and that he will teach him.

As a monk, Vaṅgīsa soon attained the Awakenment and did not need this skill any more -- and told his friends that he had reached the Arahantship. The Buddha confirmed his attainment with this verse.

[DLMBSFn-V420](DLMBS Commentary V420) The story for this verse as identical to the story for the previous one. See DhP 419.
[DLMBSFn-V421]

(DLMBS Commentary V421) A man named Visākha from Sāvatthi heard a discourse of the Buddha and attained the third stage of Awakenment. He asked his wife Dhammadinnā for permission to become a monk. His wife did not accept his property, but instead decided to become a nun. Soon she attained the Arahantship.

Once the former husband and wife met and discussed the Dharma. Dhammadinnā would gladly discuss with him everything up to and including the third stage of Awakenment. But she would not talk about the full Arahantship, because, as she said, Visākha has not attained this yet.

The Buddha then confirmed with this verse that Dhammadinnā had attained the Awakenment.

[DLMBSFn-V422]

(DLMBS Commentary V422) The Kinf Pasenadi and Queen Mallikā once gave alms to the Buddha and Community. The offering was done on a big scale. There was an elephant holding an umbrella over each monk. Because there were many monks, one untrained elephant had to be used. He held an umbrella over Venerable Aṅgulimāla. Everybody was afraid that something would happen; however nothing did.

Later, other monks asked Aṅgulimāla if he was scared at that time. He replied that he was not, since he was an Arahant. The Buddha then confirmed Aṅgulimāla's attainment with this verse.

[DLMBSFn-V423]

(DLMBS Commentary V423) The Buddha once suffered from some illness and asked a layman named Devahita for some water. Devahita was pleased and also sent some molasses. The Buddha had taken a bath and ate the molasses and felt better.

Devahita then came to visit the Buddha to ask an offering made to whom gives more benefit. The Buddha replied with this verse, saying that the offering made to one who has given up all evil gives the most benefit.


校註:

[NandFn26-01]

〔校註26-001〕 若知於諸行滅盡

說明:參考法雨道場( 明法 法師)出版之修訂版,依巴、英、語體本及古譯(吳天竺沙門維祇難等譯)更正。

[NandFn26-02]

〔校註26-002〕 法雨道場( 明法 法師)出版之修訂版,建議改"衣羊皮何益"

說明:蓋,巴(ajina)、英(antelope)。

[NandFn26-03]

〔校註26-003〕 具忍力強軍

說明:參考法雨道場( 明法 法師)出版之修訂版,依巴、英及語體本更正。

[NandFn26-04]〔Nanda 校註26-04〕 請參 法句經故事集 ,二十六~八、瞿曇彌大愛道請求剃度出家 (偈 391)。
[NandFn26-05]〔Nanda 校註26-05〕 請參 法句經故事集 ,二十六~十一、想要誤導智者並不容易 (偈 394)。
[NandFn26-06]〔Nanda 校註26-06〕 請參 法句經故事集 ,二十六~十三、婆羅門不是世襲的 (偈 396)。 (cp. Dh385) (cp. Sn.620)
[NandFn26-07]〔Nanda 校註26-07〕 請參 法句經故事集 ,二十六~十四、沒有束縛就沒有恐懼 (偈 397)。 請參考本故事的前篇: 二十四~六、特技演員變成聖者 ( 偈 Dhp. 348 ) (cp. Dh385) (cp. Sn621)
[NandFn26-08]〔Nanda 校註26-08〕 請參 法句經故事集 ,二十六~十五、砍斷愛欲的束縛 (偈 398)。 (cp. Dh385) (cp. Sn.622)
[NandFn26-09]〔Nanda 校註26-09〕 請參 法句經故事集 ,二十六~十九、證得阿羅漢果的奴隸 (偈 402)。 (cp. Dh385) (=Sn.626)
[NandFn26-10]〔Nanda 校註26-10〕 請參 法句經故事集 ,二十六~二十、佛陀稱讚讖摩比丘尼 (偈 403)。 讖摩比丘尼的故事請參考: 二十四~五、美色是膚淺的 ( 偈 Dhp. 347 ) (cp. Dh385) (=Sn627)
[NandFn26-11]〔Nanda 校註26-11〕 請參 法句經故事集 ,二十六~二十一、提沙比丘被控使用咒語 (偈 404)。 (cp. Dh385) (=Sn.628)
[NandFn26-12]〔Nanda 校註26-12〕 請參 法句經故事集 ,二十六~二十二、被人誤打的比丘 (偈 405)。 (cp. Dh385) (=Sn629)
[NandFn26-13]〔Nanda 校註26-13〕 請參 法句經故事集 ,二十六~二十三、一名女士和四名沙彌 (偈 406)。 (cp. Dh385) (=Sn630)
[NandFn26-14]〔Nanda 校註26-14〕 請參 法句經故事集 ,二十六~三十三、闍祇羅比丘證得阿羅漢果 及 三十四、喬帝卡在天上的美麗屋舍 (偈 416)。 (cp. Dh415) (=Sn.640)
[NandFn26-15]〔Nanda 校註26-15〕 經集部類 經集部二 625 大樹緊那羅王所問經 姚秦龜茲三藏鳩摩羅什譯 卷第一 T15n0625_p0371a08(06)


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 )